Commentary on Numbers, Book · Chapter 11

Commentary on Numbers · Book · Chapter 11

p. 169CHAP. XI.

Chapter XI Ver. 1. AND when the People complained.] Or, as Verſe 1 it is tranſlated in the Margin, were as it were Complainers, or Mutterers. Which words, D. Kimchi in his Michol, brings as an Inſtance to prove that the Particle Caph (which we tranſlate as) doth ſometimes ſerve only to ſignifie the truth of a thing, and to confirm it, and imports nothing of likeneſs. For the Diſcontent of the People did not reſt in their Minds, but broke out into open Murmurings and undutiful Complaints. The like he obſerves XXV Gen. 31, 33. and V Hoſea 10. The Princes of Judah were like them that remove the bound. Where we make it to ſignifie a Similitude, but ſhould only have taken it as a ſtrong Affirmation of the truth of the thing. See Theod. Hackſpan Diſput. IV. de Locutionibus Sacris, n. 4.

p. 170Complained.] Of their long March for three Days together, with their little Children, Cattel, and all their Baggage. So it is commonly thought; but I can ſee no good ground for it. For, no doubt, the Cloud ſtood ſtill, (though it did not come down and ſettle, as I ſaid, X. 33.) that they might make ſome convenient Reſts in their Journey: elſe how ſhould they gather the Manna that fell every Night about their Tents, and would keep but one Day, as we read XVI Exod. I conclude therefore that this Muttering, was the beginning of thoſe loud Complaints, which were made a little after, v. 4, 5, &c. becauſe they were not brought by this Removal to a place, where they might have had other Food than Manna: of which they now grew weary, having lived upon it near a whole Year.

It diſpleaſed the LORD.] In the Hebrew, It was Evil in the Ears of the LORD: That is, though it was only a Muttering, which did not come to the Ears of Moſes, (as this Complaint ſhortly after did) yet the LORD took notice of it, and was much offended at it; as it here follows.

And the LORD heard it, and his Anger was kindled.] Or, When the LORD heard it, he demonſtrated he was highly offended, by ſending a Fire among them.

And the Fire of the LORD burnt among them.] Some take this Phraſe, Fire of the LORD, to ſignifie a great Fire; as Mountains of the LORD, are high Mountains. Which came either from Heaven, like Lightning, (as in 2 Kings I. 12.) or from the Pillar of Cloud and Fire, over the Tabernacle; where the Glory of the LORD appeared ſome times like unto Fire.

p. 171And conſumed them that were in the uttermost parts of the Camps.] Where the mixt Multitude were (as I obſerved, X. 25.) who came out of Egypt; and may well be ſuppoſed to have ſtirred up the Iſraelites to complain of their tedious Journey, which had not yet brought them near to the Land of Cannan. And perhaps ſome of them lagged behind on purpoſe, that they might complain of Wearineſs, (as ſome take it) or rather of want of ſtronger Food. But Bochartus hath demonſtrated that this word which we tranſlate the uttermost parts, ſignifies in all, or throughout. Of which he gives many Inſtances out of Lud. de Dieu upon XXXIII Ezek. 1. See XIX Gen. 4. XLVII. 2, &c. Hierozoicon. P. I. L. II. cap. 34. And therefore ſo it ſhould be here rendred, Conſumed ſome in every part of the Camp; where they began to make Complaints one to another, of their being ſtill in a Wilderneſs.

Ver. 2. And the People cried unto Moſes.] Of whoſe Verſe 2 power with God they had great Experience; but had reaſon to diſtruſt their own Intereſt in him; becauſe of their murmuring Humour. For it is like they are the ſame People, that cried now to Moſes, who before complained, v. 1.

And when Moſes prayed unto the LORD.] As they begg'd he would.

The Fire was quenched.] Went out; and no ſigns of it appeared. So the Hebrew Phraſe ſignifies, it ſunk. What number of them was burnt, we are not told: it is likely nor many, becauſe the terrour of it, inſtantly made them deprecate God's Diſpleaſure, by Moſes their Interceſſor; which put a ſtop to it.

p. 172Ver. 3. And he called the name of the place Taberah.] Which, for another reaſon, was alſo called Kibrothhattaavah, v. 34. They are mentioned indeed in IX Deut. 22. as if they were two diſtinct places: but Verſe 3 it is plain by the ſtory, that the things which occaſioned both theſe Names, hapned in one and the ſame ſtation. And therefore they were only different Names for the ſame Place: unleſs we ſuppoſe Kibrothhattaavah to have been the name of that particular piece of Ground in that place, where the Luſters were buried.

Becauſe the Fire of the LORD burnt am…ng them.] This is the reaſon of the Name of Taberah (which ſignifies a burning) which was impoſed on this place, to preſerve the Memory, both of God's Judgments, and of his Mercy.

Verſe 4 Ver. 4. And the mixt Multitude that was among them.] The Hebrew word haſaphſuph, is well tranſlated by Bochartus, Populi colluvies undecunque col… cta, the Dregs or Scum of the People gathered together from all parts. For the doubling of words increaſes their ſenſe, in the Hebrew Language; and makes the ſame with the Superlative Degree in other Tongues. Of which he gives many Inſtances in his Hierozoicon, P. II. Lib. V. cap. 6. See XIII Lev. 19. where Adamdameth ſignifies exceeding red: as haſaphſuph here doth a very great collection of all ſorts of People; both Egyptians and other Neighbouring Nations: who were invited by their wonderful Deliverance out of Egypt, to joyn themſelves to the Iſraelites, as Proſelytes to their Religion. See XII Exod. 38. The Jews, in Tanchuma, ſay, there were Forty thouſand of them; and Jannes and Jambres at the Head of them.

p. 173Fell a luſting.] He doth not ſay for what; and the Jews have taken the liberty to fancy what they pleaſe. Some of them ſay that they luſted after ſuch Women, as Moſes had lately forbidden them to marry. So the Paraphraſe of Vzielides, Moſes heard the People weeping, becauſe thoſe that were near of kin to them were forbidden in Marriage. And he makes as if theſe Proſelytes petitioned Moſes to abrogate thoſe Laws about Inceſt. Such Conceits others have indulged to themſelves, (as Mr. Selden ſhows, Lib. II. de Synedr. Cap. IV. p. 202.) when the words (in the end of this Verſe, and v. 13, 18.) plainly ſhow they luſted for Fleſh to eat.

And the Children of Iſrael alſo.] Though the mixt multitude were the firſt Fomentors of this Diſcontent, yet it run among the Children of Iſrael, throughout the whole Camp: And roſe ſo high, that they fell into a great Paſſion.

Wept again.] They had ſhed ſome Tears, it ſeems, before, (when they complained, verſe 1.) but now they wept aloud, out of Anger, Vexation, and Grief. Or elſe this weeping again, refers to their firſt Murmuring a Year ago, like unto this, XVI Exod. 3.

And ſaid.] They could not refrain from burſting out into ſuch diſcontented Language; as argued they were extreamly angry, or rather inraged.

Who ſhall give us fleſh to eat?] It is an Expreſſion of a vehement, impatient Deſire (mixed with Deſpair) after fleſh-Meat. Which they needed not to have wanted, if they would have killed their Cattel, which they brought with them out of Egypt in great abundance, (XII Exod. 38.) but they preſerved them for breed, when they came to Canaan: and if they killed p. 174them daily, they would not have laſted long to ſuffice Six hundred thouſand People, beſides Women and Children. (See v. 21, 22.) Beſides this, while they continued in the Wilderneſs, they were not permitted to eat any Fleſh but only their ſhare of the Peace-offerings, that were offered at the Altar, XVII Levit. 3, 4, 5. Which laſted, the Jews think, till they came to the Land of Canaan, when this Reſtraint was taken off, XII Deut. 15, 16. And indeed the Wilderneſs was ſo barren a place, that they could there have no great increaſe of Cattel; ſcarce ſufficient for Sacrifice. They were angry therefore, that they were not yet brought to a Country where they might have had all ſorts of Fleſh, without killing their own Cattel; and have taken their fill of that and all other Food, (as appears by the next Verſe) at as eaſie rates as they had done in Egypt. Whereas now, they deſpaired, as I ſaid, of getting any ſuch Food; for ſo ſuch Queſtions as this ſignifie, CXIII Pſal. 5. LIII Iſa. 8. VIII Joh. 16.

Verſe 5 Ver. 5. We remember the fiſh.] This ſhows that all kind of Food is comprehended under Fleſh, for which they longed; particularly this, which is one ſort of Fleſh, 1 Corinth. XV. 39.

Which we did eat in Egypt freely.] Or, for nothing. For they could eaſily catch them in the River of Egypt, which abounded with them, (XIX Iſa. 8.) and in the Sea alſo, which was not far from them; wherein was exceeding great plenty of excellent Fiſh.

The Cucumbers, and the Melons, &c.] None of which grew here in the Wilderneſs, but were there in ſuch Plenty and Perfection, that they were the common Food of the Egyptians. Who were noted p. 175anciently for the Meanneſs of their Diet, as Caſaubon obſerves in Lib. IX. Athenaei Deipnoſ. Cap. XI. p. 674. Some fancy theſe things were the cheaper there, becauſe the Egyptians durſt not eat either Fiſh, or Leeks, or Onions; as is ſaid by Juvenal, Sat. XV. Pliny, Lib. XIX. Cap. 6. and Herodotus, Lib. II. C. 37. where he ſaith it was not lawful for the Egyptians to taſte of Fiſh. But, in my opinion, theſe words of the People, demonſtrate rather, that they were not ſo ſuperſtitious in the days of Moſes; for they were not the words merely of the Iſraelites, but of the mixt multitude; who were the Beginners of this Mutiny, and of this ſort of undutiful Language. Which one would think they put into the Mouths of the Iſraelites; who could not otherwiſe have had the Impudence to magnifie their Condition in Egypt, where they groaned under the ſoreſt Slavery.

It is a ſtrange fancy of one of the Doctors in the Tulmud, (in the Title Jona) who by Fiſhes underſtands Harlots; whom theſe Crew of mixed People luſted after.

The Onions.] The Hebrew word Chatzir properly ſignifies Graſs; Which being no part of Humane Food, the LXX here render the word Onions; as agreeable to the other words that accompany it. But the learned Ludolphus thinks they had no other reaſon for it; and therefore, out of the Arabian Language, rather interprets it Lettice or Sellets, in general, which were moſt excellent in Egypt. Diſſert. de Locuſtis, P. II. Cap. 14.

Ver. 6. But now our Soul is dried away.] They ſpeak Verſe 6 as if they were ſtarved; and, as we ſpeak, had neither Life nor Soul left in them. Such is the vile Nature of diſcontented Ingratitude; which makes Men p. 176that are advanced from a poor to a plentiful Condition, contemn their preſent Enjoyments, and praiſe their former wretched ſtate.

There is nothing at all, beſides this Manna, before our Eyes.] They were angry that they were come to a place, where they found nothing but that of which they were now grown weary; and therefore ſpeak of it with diſdain.

Verſe 7 Ver. 7. And the Manna.] Upon this occaſion he deſcribes more fully, what kind of thing it was which they deſpiſed: That it might appear how juſtly God was diſpleaſed with them, for their Ingratitude.

Was as Coriander-ſeed.] Not in Colour, (for that was like Bdellium, as it here follows) but in its Shape and Form; being round, XVI Exod. 14.

And the Colour of it as the Colour of Bdellium.] Of a pure White Colour, and bright like Pearl: So that it was very grateful to the Eye, as well as pleaſant to the Taſte. See XVI Exod. 31.

Verſe 8 Ver. 8. And the People went about.] Round their Camp. XVI Exod. 13.

And gathered it.] Freſh every Morning; which made it ſtill more acceptable. XVI Exod. 18, 19.

And ground it in Mills.] Into Flour, with an Handmill.

Or beat it in a Mortar.] Bruiſed it with a Peſtle in a wooden, or ſtone Mortar.

And baked it in Pans.] Or elſe boiled it (as R. Bechai expounds it) in a Pot.

p. 177And made Cakes of it.] Or made Cakes of it in an Oven, or in a Pan. That is, ſaith the ſame R. Bechai, it was of ſuch an excellent Compoſition, that it might be dreſſed divers ways, or eaten as it fell. For, if they would they might uſe it, ſaith he, for Food immediately, as they gathered it; or they might grind it; or bruiſe it, and then either boil it, or bake it; and it was agreeable, in what way ſoever it was prepared. Which Moſes mentions to ſhow how ungrateful they were to God; who by one thing entertained them with great variety.

And the taſte of it was as the taſte of freſh Oil.] When it was newly faln, it taſted like Honey; but when it was prepared by Boiling, or Baking, it taſted like freſh Oil: See XVI Exod. 31. Or to ſome it had the taſte of Honey; to others of freſh Oil. The Jews indeed ſay it had all ſorts of Taſtes, according to every Man's deſire. So the Author of the Book of Wiſdom ſpeaks, XVI. 20, 21. from the ancient Tradition of the Hebrews. Whereby I ſuppoſe they meant no more, but that it pleaſed every Man's Palate; and had in it all that could be deſired in any Meat; being grateful to the taſte of young and old; and refreſhed the Spirits; and kept up the Fleſh of their Bodies in good plight. For it is not unreaſonably obſerved by the aforeſaid R. Bechai; that it is compared by Moſes to freſh Oil, which is fat as well as ſweet; to ſhow how unjuſt their Complaint was, that they had no Moiſture left in them, but were dried away, v. 6.

Ver. 9. And when the dew fell upon the Camp in the Verſe 9 Night.] There was a great Providence of God in this, ſaith the ſame Bechai, which ſent it in the Night, while they ſlept quietly in their Beds; that p. 178when they roſe in the Morning they might find their Food ready for them. And thus, ſaith he, it was when they came to Canaan; the Rains were wont to fall in the Night-ſeaſon, and not in the Day-time: that they might not be hindred from their work in the Fields, and in their Plantations.

The Manna fell upon it.] That is, upon the Dew; for it did not fall upon the Camp, but round about it. See XVI Exod. 14. This is a further Aggravation of their Ingratitude, that they deſpiſed this rare Food; which came not out of the Earth, or the Waters, but from above out of the Air: And therefore was more pure and ſpiritous than Cucumbers and Leeks, &c. Which crude and groſs ſort of Food, their depraved Minds preferred before this Celeſtial Nouriſhment: Which by Falling on the Dew was kept clean and pure for their uſe.

Huetius obſerves that ſeveral Authors, both ancient and modern, mention Manna as a thing which ſometimes falls in thoſe Countries (particularly in Arabia, and upon Libanus) which they call aerial Honey; or dewy Honey, and Syrian Dew: which was fit for Food. But it never fell in ſuch quantity, nor ſo conſtantly; every day, for the ſpace of XL years; and ſo delicious and hearty. All this was miraculous; as was alſo its melting when the Sun ſhone upon it; and that it putrified before the next day, except on the Sabbath; and yet kept in an Urn many years. See Alnetanae Quaeſt. L. II. Cap. XII. N. XVII.

Verſe 10 Ver. 10. And Moſes heard the People weep, throughout their Families.] Or, for their Families: or, about the State and Condition of their Families as ſome of the Jews underſtand it; though to a fooliſh p. 179ſenſe. See Selden, L. II. de Synedr. Cap. IV. p. 203.) who they pretended could not live any longer upon Manna.

Every Man in the door of his Tent.] It may be underſtood of Moſes his Tent; about which the heads of the ſeveral Families were gathered; as mutinous Souldiers are wont to be, about the Door of their Chief Commander.

And the Anger of the LORD was kindled greatly.] Which brake forth ſhortly after, in a great plague upon them, v. 34.

And Moſes alſo was diſpleaſed.] The ſame Phraſe with that v. 1.

It was evil in the Eyes of Moſes.] i. e. Grieved him ſo, that it made him wiſh himſelf rid of the burden of their Government.

Ver. 11. And Moſes ſaid unto the LORD.] I ſuppoſe Verſe 11 he went into the Sanctuary to bewail himſelf, and pray God to relieve him. See v. 24.

Wherefore haſt thou afflicted thy Servant?] By committing this People to his charge.

And wherefore have I not ſound favour in thy ſight.] By granting the Prayer which he made, at his firſt Call to this Office, III Exod. 2. IV. 10.

That thou layeſt the burden of this People upon me?] i. e. The principal Care of ſuch an untractable Multitude, upon one Man; to whom they reſorted in all difficulties. XVIII Exod. 22, 26.

Ver. 12. Have I conceived all this People, have I begotten Verſe 12 them?] Are they my Children; that I ſhould make proviſion, for the Satisfaction of all their deſires?

p. 180That thou haſt ſaid unto me, carry them in thy Boſom (as a nurſing Father beareth the ſucking Child) unto the Land, &c.] Take a tender Care of them, as a Parent doth of a little Infant; and conduct them into Canaan, &c. Nothing can more lively expreſs the Affection that Princes ought to have for their People (if they have any regard to the Will of God) than this Divine Command to Moſes.

Verſe 13 Ver. 13. Whence ſhould I have Fleſh to give unto all this People?] It is impoſſible for me to do, what they deſire.

For they weep unto me, ſaying, Give us Fleſh that we may eat.] And yet they will not be ſatisfied without it. He ſeems to be affected with their weeping, as the moſt loving Parents are with the Tears of a ſucking Child; when it cries for that, which they have not for it.

Verſe 14 Ver. 14. I am not able to bear all this People alone; becauſe it is too heavy for me.] Let me have ſome joined to me, to take part of this trouble with me; and help to manage them in ſuch Mutinies: For it is beyond my ſtrength to undergo the toil of hearing all their Complaints; and appeaſing their Tumults. Some may imagine there was no reaſon for this requeſt; he having ſeveral Perſons already appointed to aſſiſt him by the advice of Jethro, (XVIII Exod.) But Raſi thinks thoſe Men were burnt in the late fire; becauſe they did not ſuppreſs the beginning of this Mutiny, (v. 1.) but perhaps join in it: And ſo Bechai. But the true account is rather this, that they were ſet only to hear and judge ſmaller Cauſes; all the weighty and difficult Cauſes being ſtill brought before Moſes; to whom alſo the laſt Appeal was made in every Cauſe. Which was ſo great a burden that he complained for want of help in thoſe great things, which lay wholly upon him. See XVIII Exod. 22.

p. 181Ver. 15. And if thou deal thus with me.] If thou leaveſt me ſtill alone in this Office.

Kill me, I pray thee, out of hand, if I have found favour in thy ſight.] I ſhall take it for the greateſt Verſe 15 kindneſs, to be taken immediately out of the World.

And let me not ſee my wretchedneſs.] Live to be a moſt miſerable Creature For to ſee wretchedneſs, is to be wretched; as to ſee death is to dye, LXXXIX Pſal. 48. And what could make ſuch a tender Parent as he was more miſerable, than their perpetual untowardneſs: together with the intolerable trouble it would give him; to ſee heavy Puniſhments continually befal them for their Wickedneſs, and the Enemies of God rejoyce in their Ruin.

Ver. 16. And the LORD ſaid unto Moſes.] Here Verſe 16 is not the leaſt ſign of God's diſlike of this Expoſtulation of Moſes with God; which ſeems not very dutiful: becauſe the Vexation this ſtubborn People gave him, was really ſo great, that he had reaſon to deſire to be eaſed of it. Which, though he begged with much earneſtneſs, yet, no doubt, with no leſs ſubmiſſion to God's holy Will and Pleaſure.

Gather unto me.] Theſe words are interpreted by the Talmudiſts, as if the meaning was, that they may be a Sanhedrim to my Land; i. e. a holy, perpetual, ſtanding Council, to endure throughout all Generations. For whereſoever we meet with this word li unto me, they think it ſignifies a thing to be eſtabliſhed by God to all Generations. The Examples they alledge of it, are theſe; of Aaron and his Sons he ſaith, they ſhall Miniſter unto me in the Prieſts Office, XXVIII Exod. 41. and of the Levites, he ſaith, III Numb. 12. they ſhall be mine, or unto me; and of the Iſraelites, XXV Lev. 55. unto me the p. 182Children of Iſrael are Servants. The like is ſaid of the First-born, III Numb. 13. of the Sanctuary, XXV Exod. 18. of the Altar, XX Exod. 24. of the holy Oyntment, XXX Exod. 31. of the Kingdom of David, 1 Sam. XVI. 1. and of the Sacrifices, XXVIII Numb. 2. See Mr. Selden, Lib. II. de Synedr. cap. 4. n. 2.

Seventy Men of the Elders of Iſrael.] This Number is generally thought, both by the Jewiſh and Chriſtian Writers, to be derived from the number of Perſons, that came down into Egypt with Jacob, XLVI Gen. 27. Who, ſaith R. Bechai, were a kind of Prototype of this Number in future Ages. For hence they were governed by ſo many Elders when they were in Egypt, III Exod. 16. (where there is no mention indeed made of Seventy, but he gathers it from what followed) and thoſe were the Seventy whom we find at the giving of the Law, a little after they came out of Egypt, XXIV Exod. 1, 9. who are called Nobles, or Great Men, v. 11. So that this number was not now firſt conſtituted; but rather continued and confirmed.

Whom thou knowest to be the Elders of the People.] For there were many Elders, out of whom Seventy were choſen. See XXIV Exod. 1.

And Officers over them.] That is, ſaith R. Bechai, whom thou knoweſt to be of the number of thoſe, who when they were Officers in Egypt over the People, were beaten by Pharaoh's Task-maſters, V Exod. 14. Which word Officers doth not ſignifie Men that had any Judicial Authority; but only ſuch as had an inſpection over others, to ſee they did their Work, and to give an account of them. But it is very likely, they were Perſons of note, who had more than ordinary p. 183Underſtanding and Breeding, which advanced them to be Inſpectors of others. And therefore the Talmudiſts rightly obſerve, that the Elders and Officers here mentioned, were, no doubt, Men of Wiſdom and Judgment; who knew how to uſe the Authority that was committed to them. And it is not improbable (as ſome of them affirm) that they were choſen out of thoſe leſſer Courts, which were erected by the Advice of Jethro. See Selden in the ſame place, ſect. 5. who at large confutes Baronius and others; who ſay that the number of the great Sanhedrim (which derived its Original from hence) was Seventy two: and makes it appear they were only Seventy; and with Moſes their Head Seventy one, ſect. 8. And it is not unworthy our notice, that about the ſame time (as he obſerves ſect. 12.) that this number of Seventy Judges was here conſtituted in the Wilderneſs; the great Judicature in Areopagus was conſtituted among the Greeks, viz. in the Reign of Cecrops, the firſt King of Athens, after the Ogygian Flood: when, according to Euſebius, the People of Iſrael were brought out of Egypt. The Marmora Arundeliana indeed ſay, this Court was erected in the time of Cranaus; but that makes no great difference, for he was the Succeſſor of Cecrops. We do not find of what number it conſiſted, but it is certain it was the higheſt foreign, of all the Courts among the Greeks. And it is no leſs obſervable, that as that Court began about the ſame time with the Conſtitution of this among the Hebrews; ſo they both ended in the Reign of the Emperor Veſpaſian, as the ſaid Mr. Selden ſhows in that Book, cap. 16. ſect. 10.

p. 184And bring them unto the Tabernacle of the Congregation.] That there they might be, as it were, conſecrated unto God: and that the People might know, they received their Authority from him.

That they may ſtand there with thee.] As thoſe Men who were to be ſharers with him in his Authority: and were like to him in Wiſdom, Piety, and Deſcent. So Maimonides gloſſes upon theſe words in Hilk. Sanhedr. cap. 2. where he ſaith, none were made Members of the Sanhedrim, but Prieſts and Levites, and ſuch of the Iſraelites, as were deſcended from the nobleſt Families: and quotes theſe words to prove it.

Verſe 17 Ver. 17. And I will come down.] In a viſible manner, verſe 25.

And talk with thee there.] To declare (perhaps in their Audience) that he appointed them to the Office of being the Aſſiſtants of Moſes, in the Government.

And I will take of the Spirit, which is upon thee, and put it upon them.] He did not take away from Moſes any of the Gifts which he had beſtowed upon him; nor did he diminiſh them: but conferred upon theſe Men ſome of the Gifts (which are here meant by Spirit) viz. of Wiſdom, and Judgment, and Courage; with all others that were needful in a Governor. This R. Solomon Jarchi illuſtrates by the compariſon of a great Lamp ſet up in a room; at which many others are lighted, without the leaſt diminution of its Light. See further verſe 25.

And they ſhall bear the burden of the People with thee.] By this it appears it was the Spirit of Government, which God intended to give them: that they might eaſe Moſes by aſſiſting him, with the ſame Authority that he had, to hinder, or to appeaſe ſuch Mutinies, as now the People were faln into.

p. 185That thou bear it not thy ſelf alone.] That all the Murmurings of the People might not be only againſt him; but ſome of their Complaints might be diverted unto others. Who might alſo help him in the judging of ſuch Cauſes, as had hitherto been reſerved to him alone. For it is plain that theſe Seventy Perſons made an higher Court, than any of thoſe conſtituted by the advice of Jethro.

Cornelius Bertram indeed fanſies, that theſe Rulers of Thouſands, Hundreds, Fifties, and Tens, not being ſufficient for the buſineſs committed to them, (though he likewiſe conceives they had ſome of their ſeveral Families joyned with them) God appointed theſe Seventy for their aſſiſtance: to whom they were to bring all Cauſes which they could not determine, before they troubled Moſes with them, Lib. de Repub. Jud. cap. 6. But our learned Mr. Thorndike in his Rights of the Church, chap. 2. hath well obſerved, that thoſe Captains were to be in place, only during the Pilgrimage of the Wilderneſs: For when they came to the Land of Promiſe, the Law provided that Judges and Miniſters ſhould be ordained in every City, XVI Deut. 18. who, if there fell any difference about the Law, were to repair to the place where God dwelt, to the Succeſſors of Moſes, and theſe Seventy, for Reſolution in it, XVII Deut. 11, 12. For as he judiciouſly notes in his Review, p. 69. (ſutable to what is here delivered) they were aſſumed to aſſiſt Moſes in his great Office of judging the hardeſt Cauſes; and by that Law, XVII Deut. 8, &c. were afterwards made a ſtanding Court, reſident at the Place of the Tabernacle; to judge the laſt Reſult of all Cauſes concerning the Law, and to determine all Matter of Right not determined by the Letter of the ſame.

p. 186Ver. 18. And ſay thou unto the People.] All that he ſaid hitherto concerned Moſes himſelf; in anſwer to his Requeſt. Now he tells him what he ſhould Verſe 18 ſay to the People, in anſwer to their Complaint.

Sanctifie your ſelves.] Here the word Sanctifie ſeems to ſignifie no more, but to prepare and make themſelves ready to receive what they deſired. So the Chaldee expounds it: and ſo the word is tranſlated by us, ſeveral times in the Book of Jeremiah, VI. 4. XII. 3. LI. 28.

Against to morrow.] He ſeems at the ſame time to gratifie Moſes and ſatisfie them: for his ſetting the Seventy Elders before the LORD, and their eating Fleſh, ſucceed one another. Or elſe, he immediately gathered the Elders; and the next day the Quails came for their Food.

And ye ſhall eat Fleſh, for ye have wept in the Ears of the LORD, &c.] You ſhall have, what you long for with ſuch vehemence; that it hath made you utter Complaints againſt the LORD.

Verſe 19 Ver. 19. Ye ſhall eat not one day.] As they did about a Year ago, XVI Exod. 12, 13.

Nor two days, nor five days, &c.] Not for a ſhort time only.

Verſe 20 Ver. 20. But even a whole Month.] So long (the Hebrews gather from hence) they ſtaid in this part of the Wilderneſs of Paran: Or rather, a little longer. For they came hither on the twenty third Day of the ſecond Month, in the Even: on which, if we ſuppoſe the Fire to have burnt among them, v. 1. and that the next Morning (which is ſcarce credible) they luſted after Fleſh; and in a tumultuous manner, demanded it of Moſes; who promiſed they ſhould have it: we muſt allow a little time for the conſtituting p. 187of the Seventy Elders. And ſuppoſe it was done on the twenty fifth Day, and that the next Day the Quails came, (as we tranſlate it) they were two Days in gathering them. From whence if we begin this Month, it will appear they ſtayed here longer than that ſpace.

Ʋntil it come out at your Noſtrils.] Till you be glutted with it; and vomit it up ſo violently, that it come not only out at your Mouth, but at your Noſtrils.

And it be loathſom to you.] Which was both the Cauſe and the Effect of Vomiting.

Becauſe that ye have deſpiſed the LORD.] Forgetting all that he had done for them, as if it had been nothing; and ſlighting his Servant Moſes.

Which is among you.] By a viſible Token of his glorious Preſence in the Sanctuary: where he dwelt among them, XXV Exod. v. 8.

And have wept before him, ſaying, Why came we forth out of Egypt.] As if he had undone them, by their Deliverance from thence.

Both Onkelos and Jonathan tranſlate this verſe in ſuch a manner, that one cannot but think they had a Notion in their Days of more Perſons than one in the Godhead. For theſe are the words of the latter of them, Becauſe you have deſpiſed (or rejected, as Onkelos) the WORD of the LORD, for glorious is his Majeſty which dwelleth among us. For I cannot ſee how the word MEMRA can ſignifie any thing in this place (whatſoever it may do in ſome others) but a Perſon equal to JEHOVAH. And yet the Anonymus Writer againſt the Trinity (confuted by de Voiſin) hath the ſtrange unaccountable boldneſs to paſs it by with this ſilly gloſs, Proprie de Lege accipi p. 188potest, &c. it may be properly underſtood of the Law, which may be contemned or tranſgreſſed: as if this could be called the glorious Majeſty of the LORD, which dwelt among them. What will not Men ſay, or do, to ſerve a Cauſe?

Verſe 21 Ver. 21. And Moſes ſaid, the People among whom I am.] Over whom I preſide, as their Governor.

Are ſix hundred thouſand Footmen.] Who were able to carry Arms; beſides Women, and Children, and Slaves, and the mixt Multitude; who in all may well be ſuppoſed to have made Thirty hundred thouſand.

And thou haſt ſaid, I will give them Fleſh, that they may eat an whole month.] i. e. How can this be? Which is a down-right diſtruſt of God's Promiſe, if we regard merely the words; and do not conſider that they were ſpoken haſtily, and ſomething inconſiderately, while his Mind was very much diſturbed by the Tumult which the People made. For which reaſon, a ſevere notice is not taken of it; but he only put in mind of God's Eternal Power, v. 23. Which may make it probable, that they were only words of Admiration, how ſuch a Proviſion ſhould be made for ſuch a vaſt number; and thoſe uttered on a ſudden.

Verſe 22 Ver. 22. Shall the Flocks and the Herds be ſlain for them, to ſuffice them?] In the Hebrew the words are, If the Flocks and the Herds be ſlain for them, will they be ſufficient for them? That is, there will not be enough for a whole Month. And ſo the next Paſſage is to be tranſlated, If all the Fiſh of the Sea be gathered for them, will they be ſufficient for them?

p. 189Ver. 23. And the LORD ſaid unto Moſes, is the LORD's Hand waxed ſhort?] i. e. I need not tell thee, that my Power is as great as ever.

Thou ſhalt ſee now whether my Word ſhall come to paſs Verſe 23 unto thee, or not.] For thou ſhalt be convinced of it by the ſpeedy performance of my Promiſe.

Ver. 24. And Moſes went out.] I ſuppoſed, v. 11. Verſe 24 that Moſes went into the Sanctuary to make his Addreſſes to God for relief; and if that be true, then that is the place from whence he now went out. But there is this Objection againſt it, That if he had gone to conſult God in the Sanctuary, (as he did on ſome occaſions, VII. 89.) it would not have been ſaid that he went out; but that he came out. For that is the uſual Expreſſion in this matter. Therefore we may rather think he now went out of his own Tent, where the People ſtood murmuring, v. 10.

And told the People the Words of the LORD.] Both concerning them, and concerning himſelf.

And gathered the ſeventy Men of the Elders of the People.] That is, ſent out his Summons to them to attend him; though two of them, it appears afterwards, did not come, v. 26.

And ſet them round about the Tabernacle.] That is, required them to come thither, and there place themſelves; that the People might underſtand they received their Authority from God; and that from thence he might ſend his Holy Spirit upon them. For God alone, who was their King, could appoint, who ſhould bear Rule among them. There alſo were the great Aſſemblies held. See XXVII. 2.

p. 190Ver. 25. And the LORD came down in a Cloud.] The SCHECHINAH, or Divine Majeſty, appeared from Heaven in a Cloud; or, in the Pillar of the Verſe 25 Cloud, as it is in XII. 5.

And ſpake unto him.] As he had promiſed, v. 17. declaring, it is likely, the Reaſon and Intention of his appearing, on this occaſion.

And took of the Spirit that was upon him, and gave it unto the ſeventy Elders. See there v. 17.

And it came to paſs that when the Spirit reſted upon them.] i. e. As ſoon as they received it.

They propheſied.] Either, by ſetting forth the Promiſes of God in ſuch a ſtrain, as none elſe could imitate; or giving ſuch admirable Inſtructions to the People, as manifeſted they were raiſed above themſelves; or perhaps by declaring things to come (particularly that they ſhould have Quails (as we render the word) in great abundance very ſhortly, as ſome of the Jews take it) though that could not gain them juſt credit, as the other Gifts, till their Predictions were fulfilled. And theſe the Jews call the ſecond degree of Prophecy: Concerning which Maimonides ſpeaks in his Preface to his More Nevochim. but more fully in his ſecond Part of it, Cap. XLV. Where he ſaith the firſt degree was, that which moved and enabled Men to ſome heroick Undertaking, with aſſurance they were put upon it from God; as to deliver Men from Tyranny and Oppreſſion. Which was the Spirit of the LORD, that came upon GIDEON and SAMSON, and the reſt of the Judges of Iſrael: who were carried by an extraordinary Power to perform ſuch things, as otherwiſe they thought not themſelves fit to undertake. And the ſecond degree was, when a Man found a Power upon him, exciting p. 191him to ſpeak either Pſalms, or Hymns; or wholeſome Precepts of living; or about Political Affairs, and Civil Government, far beyond his Natural Capacities; and all this waking, and in the full vigour of his Senſes. This is alſo called the Holy Spirit; and in this number he places theſe LXX Elders. Who were endued with the Spirit of Moſes, for the Government of the People with him; in ſuch meaſure that they attained to be Prophets. Juſt as in the New Teſtament, the Prophets are placed next to the Apoſtles; ſo theſe Men were next to Moſes.

And ceaſed not.] In which Tranſlation we follow the Chaldee Paraphraſts, as ſeveral others do: But the LXX tranſlate it, and they added no further, (which the Hebrew words will well bear) taking the meaning to be; that they propheſied that day, but not after. And this is the ſenſe of the Talmudiſts; particularly of Jarchi. Who in his Gloſs upon this place, ſaith: All theſe Elders propheſied only this firſt time, that the Spirit reſted on them, as they ſtood about the Tabernable; but they did not propheſie after that. The like ſay ſeveral others mentioned by Mr. Selden, L. II. de Synedr. Cap. IV. Sect. 2. And indeed the Spirit was not ſent upon them, to make them Prophets; but to make them Governors and Judges. And therefore the Gift of Prophecy, which God gave them for the preſent, was only to procure them Reverence from the People; as an evident Sign that they were choſen by God to be Co-adjutors to Moſes, in the exerciſe of his Supream Authority over them. And thus I find Theodoret underſtood it, (Quaeſt. XX. in Num.) The LXX did not propheſie beyond this day, foreign, &c. becauſe God promoted them, not to propheſie, but to govern: Which St. Paul alſo p. 192reckons among other Gifts beſtowed upon Chriſtians, 1 Corinth. XII. 26. Now that it might appear God had conferred this Divine Gift of Government upon them; they alſo propheſied, the firſt day that they received it. And I do not ſee, why our Tranſlation [did not ceaſe] may not be interpreted to this ſenſe; that is, they did not ceaſe all that day, while they ſtood about the Tabernacle.

Verſe 26 Ver 26. And there remained two of the Men.] Of the LXX Elders; whom Moſes ordered to appear, and ſet themſelves about the Tabernacle. So the Hieruſalem Targum, theſe were of the number of the LXX wiſe Men, neither did the LXX wiſe Men go from the Tabernacle while Eldad and Medad propheſied in the Camp. And ſo R. Levi ben Gerſom notes, It ſeems to be plain out of the Text, that theſe two were of the LXX Elders. Which our Tranſlators thought neceſſary to expreſs by adding thoſe words of the: For in the Hebrew there is no more ſaid, but only there remained two Men.

In the Camp.] Among the reſt of the People; from whom they would not come: Out of Modeſty, ſaying, They were not equal to ſuch a dignity; as the words are in the Gemara Babylonica. Tit. Sanhedrin. Or perhaps they loved a private life; and were afraid of being envied by the People: Whom they ſaw to be ſo unruly, that it made them decline the burden; as Saul did, when he hid himſelf among the ſtuff.

The name of the one was Eldad, and the name of the other Medad.] We do not find the names of any other of the LXX Elders, but only theſe two; who, Jonathan ſaith, were Moſes his Brothers by the Mother's ſide. And St. Hierom himſelf mentions ſuch p. 193a Tradition, that they were his Brethren. But there is no certainty of this; nor of what others of the Jews ſay concerning them. See Selden, Lib. II. de Synedr. Cap. 4. Sect. 3.

It may be they are mentioned in honour of their vertuous Modeſty; which made them think themſelves unworthy of ſo high a dignity.

And the Spirit reſted upon them.] As it did upon thoſe who were about the Tabernacle, v. 25. Whereby God marked them out to be in the number of thoſe, whom he had choſen to be Aſſiſtants unto Moſes.

And they were of them that were written, &c.] Whoſe Names Moſes put into the Summons, which he ſent to thoſe whom he judged fit to be advanced to this Authority. The Jews (particularly Solomon Jarchi) ſay they were choſen by the way of caſting Lots; and according to their manner they tell the Story thus, in the place mentioned before in the Gemara. Moſes, ſay they, was in doubt how he ſhould execute God's Command, v. 16. becauſe if he did not chuſe an equal number out of every Tribe, it might be ill taken. And if he choſe Six out of each of the XII Tribes, they would exceed the number of LXX; if but five, they would fall ſhort of it. He reſolved therefore at laſt to chuſe VI out of each Tribe, which in all were LXXII Perſons: And in LXX Schedules he wrote the Name of Elder; but the other two were Blanks. Then mixing all theſe in an Urn, he bad them come and draw: And to every one who drew a Schedule, that had the Name of Elder in it, he ſaid, God hath ſanctified thee; but to him that drew a Blank, he ſaid, God hath not choſen thee. And thoſe two Blanks, ſome of the Jewiſh Doctors p. 194ſay, came into the hands of Eldad and Medad: who therefore were left behind in the Camp. And this Conceit our very learned Dr. Lightfoot himſelf entertained, ſaying (in his ſhort account of this Chapter) That ſix of a Tribe, made up the number of the Sanhedrim, (which was choſen) and two over. And thoſe two were Eldad and Medad; who were written for Elders, but the Lot caſt them out; that there might be but LXX. Yet did the LORD honour them with the Spirit of Prophecy.

But as this whole Story, of the manner of Chuſing the Elders, is very dubious; ſo other Jews of great Authority, ſay, that Eldad and Medad were of the number of the LXX that were choſen. Particularly Jonathan ſaith expreſly, they were of the number of thoſe, whoſe Schedules came up, with the Name of Elder in them: But they did not go to the Tabernacle, becauſe they had no mind to be Governours. Nay the Talmudical Gloſs upon the fore-named place of the Gemara, ſaith, that when LXX of the LXXII had drawn, two of them had Blanks; whereby Eldad and Medad knew that the two remaining Schedules had the Name of Elder in them: and therefore would not draw them, becauſe they were ſure not to have Blanks. The very ſame Mr. Selden ſhows, is in other noted Books of theirs. So that it is generally received, they were in the number of thoſe LXX which were choſen to be joined with Moſes in the Government. See L. II. de Synedr. Cap. 4. Sect. 7.

And they propheſied in the Camp.] Which was a greater thing, than if they had propheſied at the Tabernacle: Denoting them to be Men ſo highly in the Favour of God, that he would diſtinguiſh them from p. 195other Men whereſoever they were, and not want their Service. The Hieruſalem Targum relates what each of them foretold, (for to that he reſtrains their Propheſying) and what they both foretold; but it is not worth the mentioning.

Ver. 27. And there ran a young Man, and told Moſes Verſe 27 and ſaid, Eldad and Medad do propheſie tn the Camp.] The Jews, who will ſeem ignorant of nothing, ſay it was Gerſhom the Son of Moſes; who carried theſe Tydings to his Father.

Ver. 28. And Joſhua the Son of Nun.] From Verſe 28 whence ſome conclude that he was none of the LXX Elders; though a Man of a moſt excellent Spirit. And indeed this is likely enough, he being to ſucceed Moſes, and ſo to become the Head of them.

The Servant of Moſes.] Who miniſtred to him, as a conſtant Attendant on his Perſon, XXIV Exod. 13.

One of his young Men.] The word one is not in the Hebrew, which may be tranſlated from among his young Men: i. e. The reſt of thoſe that waited on him.

My Lord Moſes forbid them.] Perhaps he thought they could have no Authority; not being at the Tabernacle. Or rather, that their Propheſying too much leſſened the Authority of Moſes; by whoſe Conſent, and in whoſe Preſences the reſt were joined to him; but theſe two without his Knowledge, and being abſent from him, became his Conſorts in Spiritual Gifts. This he thought tended to the Diminution of his Maſter; for whom he expreſſed a great Honour. The two Targums ſay that they propheſied of the Death of Moſes, and the Advancement of Joſhua to be the Leader of God's People; which made p. 196Joſhua the more concerned to have them ſuppreſſed. But this is like the reſt of their Conceits; ſeveral of which are mentioned by Mr. Selden in the place before-named, Sect. 3.

Verſe 29 Ver. 29. And Moſes ſaid unto him, Envieſt thou for my ſake?] This ſhows that Joſhua thought it a Diſparagement unto Moſes, that they ſhould have the Gift of Prophecy beſtowed on them; and be no way indebted to Moſes for it. As the other were; who were brought by him to the Tabernacle, where he preſented them to God, as Men fit to partake of it: But theſe two ſeemed to have no dependance on him, for what they received.

Would God that all the LORD's People were Prophets.] This ſhows alſo that the Gift of Prophecy, was a diſtinct thing from the Gift of Government: For he did not wiſh they might all be made Rulers; than which nothing could have been more abſurd.

And that the LORD would put his Spirit upon them.] That they might all break forth, by his Inſpiration, into his Praiſes. Which is an high Demonſtration of that moſt excellent Spirit that dwelt in Moſes; which had nothing of Envy, Pride, or Vain-glory in it: For he ſought not himſelf in the leaſt, but purely the Glory of God, and the Good of his People. Which admirable Temper of Mind St. James from hence, commends to all Chriſtians, when he ſaith, IV. 5. Do ye think, that the Scripture ſaith in vain, the Spirit that dwelleth in us luſteth to Envy? But he giveth more Grace. Where doth the Scripture (by which word the Apoſtles commonly mean the Old Teſtament) ſay any thing like this; unleſs it be in this place? the Senſe of which is fully expreſſed p. 197by St. James, as Hermannus Witzius well explains his meaning, Doth that Spirit whereby we are regenerated and governed, move us to Envy, or any ſuch like vicious Deſire? No, far from that; it giveth greater Grace, and makes us rejoyce in the good of our Neighbours, &c. as Moſes did, when he ſaid, Dost thou envy for my ſake? and thereby exciteſt me to the like Envy? Is that ſuitable to the Spirit that is in us? which I wiſh God would beſtow upon all his People. This agrees with what St. James ſaith, But he giveth more Grace. Miſcell. Sacr. L. I. cap. 18. n. 27.

Ver. 30. And Moſes gat him into the Camp.] From Verſe 30 the Tabernacle where the Elders had been preſented unto God, and indued with his Spirit.

He and the Elders of Iſrael.] That they might exerciſe their Authority joyntly with him. And there, I ſuppoſe, Eldad and Medad were aſſumed into the ſame Authority; for we do not read that they were brought to the Tabernacle; being ſufficiently approved by God in the Camp.

Ver. 31. And there went forth a Wind from the Verſe 31 LORD.] At the Prayer (it is likely) of Moſes and the Elders, who promiſed the People Fleſh enough; a mighty Wind, of an extraordinary force, was raiſed beyond the common Courſe of Nature. The Pſalmist informs us from what Quarter this Wind blew, when he ſaith LXXVIII Pſal. 26. He cauſed the East-wind to blow in the Heaven, and by his power he brought in the South-wind. Which ſome underſtand as if ſometimes an Eaſt-wind blew, and ſometimes a South; that theſe Quails (as we call them) might be brought from ſeveral Coaſts. But the Hebrews wanting compound words, make uſe of theſe two words, to expreſs that which we call a South-east Wind. Or, p. 198as Bochartus will have it, the Hebrew word Kadni, which properly ſignifies the East, doth ſometimes ſignifie the South; and is by the LXX. often ſo tranſlated: of which he gives a great many Inſtances. And therefore the Pſalmist (as the manner of the Hebrew Language is) repeats the ſame thing in other words. See Hierozoic. P. II. L. I. cap. 15. And ſo the famous Ludolphus, both in his Commentary upon his Aethiopick History, and in his Diſſertation de Locuſtis, ſaith they were brought in by a South-wind; blowing from all Points of that Quarter.

And brought Quails.] No Body, that I have met withal, hath laboured ſo much to give a clear Explication of this whole following Diſcourſe, as Job Ludolphus in his moſt learned Commentary upon his Aethiopick Hiſtory, Lib. I. cap. 13. n. 96. Where he hath a long Diſcourſe (to which I refer the Reader) to ſhow that the Hebrews do not take the word Selau (here uſed) to ſignifie Quails: but we take that tranſlation of it only from Joſephus. See what I have noted on XVI Exod. 13. The no leſs learned Bochartus, indeed, hath ſaid a great deal to juſtifie Joſephus: and hath ſhown that Egypt, and the Neighbouring Regions abound ſtill with Quails; from whence this Wind blew fair to bring them to the Hebrews. And every one knows, that there are certain Winds called Ornithia's; from their bringing great Flights of Birds along with them. Quails alſo he obſerves are wont to fly from the Southern Countries to the Northern, in the Spring time, (as it now was) and to fall ſometimes in ſuch vaſt quantities, as to ſink a Ship. Notwithſtanding all which, and a great deal more, which he alledges, with great learning, there are ſeveral things ſaid in the following p. 199Relation, which by no means can be brought to agree to Quails: and therefore Ludolphus rather takes Selau to ſignifie Locuſts; by which it is eaſie to give a plain Explication of all that is ſaid of them. It is certain, they were not only uſed for Food, in thoſe Parts of the World: but that ſome of them were very delicious Meat in ſeveral Countries: for they that have eaten them, (See XI Lev. 22.) compare them to young Pigeons; or to a freſh Herring; or to a Crab, or Lobſter, (like to which they are in Shape and Figure) and they are ſeveral ways prepared, and accounted very wholſome Food; when they have thrown away the Heads, and Wings and Leggs. Pliny ſaith, that ſome Parts of Ethiopia lived upon them; and that they were preſerved, fumo & ſale, by being dried in the Smoak and ſalted, for their nouriſhment, throughout the whole Year. Now all that is ſaid in this, and in the following verſes, will have a plain and eaſie meaning, (as I ſaid) if we follow this Interpretation: but not, if we take them for Quails, or Pheaſants, or Sea-fowl. As for example, what was ſaid before, concerning God's ſending a mighty Wind, is not hard to underſtand, if we ſuppoſe him to ſpeak of Locuſts; which all Authors ſay are brought with a Wind: But it was never heard to bring Quails, which cannot fly high, nor far; much leſs ſo far, as from the Sea to the middle of Arabia Petraea. Nor would the Locuſts have come this way, had not this Wind brought them from their ordinary Courſe.

From the Sea.] Viz. From the Red-ſea; yet not excluding the Perſian Gulph. Which muſt not be underſtood, as if they came out of the Sea; but from the Sea-coaſt: And it is very probable out of Africa, p. 200where they abound. So the aforeſaid Ludolphus expounds it, in his late Diſſertatio de Locuſtis, Pars II. cap. 39, &c.

And let them fall by the Camp.] Or poured them down upon the Camp; as Dust or Rain falls thick upon the Ground. For both theſe Compariſons the Pſalmist uſes in the place before-named, LXXVIII. 27. And this is expreſſed in Exodus XVI. 13. by covering their Camp.

As it were a days journey on this ſide, and as it were a days journey on the other ſide.] A days Journey, as Bochartus makes account, is at leaſt Twenty Miles. See the place before-named, Hierozoic. P. II. Lib. I. cap. 15. p. 105. Or, as Ludolphus makes the Computation, Sixteen Miles, in his Diſſertation de Locuſtis, P. II. cap. 44, &c. Take it either way, it ſhows there was a vaſt number of them: For he adds,

Round about the Camp.] So that which way ſoever they went for ſixteen or twenty Miles together, there lay heaps of them upon the Ground: which, if we underſtand this of Quails, cannot be conceived without a heap of Miracles. And if we reſort to that, what need was there of a Wind to bring them, when God muſt be ſuppoſed miraculouſly to have created them, as he did Manna. And yet ſuch a quantity of Quails was not to be found any where, without a Miracle, as would cover the Heavens forty Miles (according to Bochartus) on all ſides. But that which would have been, on many accounts miraculous, if we underſtand it of Quails, will be found leſs wonderful, or rather natural, if it be underſtood of Locuſts: who come in very great, and thick Clouds, which darken the Sky; as all Authors tell us. See Ludolphus Comment. in Hiſtor. Aethiop. p. 188.

p. 201And as it were two Cubits high, upon the face of the Earth.] This Interpreters look upon as impoſſible: for then the Quails would have been choaked and ſtifled; if they had been heaped ſo deep one upon another. And therefore they have deviſed the addition of a new word; and refer this not to their falling upon the Ground, but to their flying in the Air, two Cubits high above the Earth: that ſo they might the more eaſily be taken by their Hands. So the Jews, and ſo Val. Schindler in his Lexicon upon the word Selau. But, beſides that, there is nothing of this in the Text; and is contrary to what the Pſalmist ſays, that they fell in the midst of their Camp, verſe 28. and that they came down like Rain, which always falls upon the Ground: there are many other Difficulties in this Interpretation, (as he ſhows p. 189. and defends what he there aſſerts in his Diſſertation de Locuſtis, P. II. cap. 49, 50.) And therefore it is better to expound it of Locuſts; who though they fall one upon another, to a great depth, are not thereby ſuffocated: by reaſon of the length of their Feet, and the thinneſs of their Wings.

Ver. 32. And the People ſtood up, (or rather, roſe Verſe 32 up) all that day, and all that night, and all the next day.] They were intent upon the gathering of them for thirty ſix hours.

And they gathered the Quails.] By this it is evident that they gathered ſomething lying upon the Ground, and not flying in the Air: for we do not gather things there, but take or catch them.

He that gathered least.] Viz. The Maſter of every Family for himſelf, and for thoſe belonging to him. For we are not to ſuppoſe, that every Man in Iſrael gathered ſo many as follows.

p. 202Gathered ten homers.] A vaſt quantity, if they were Quails; which would have ſerved them, not for a Month, but for a Year or two: as Ludolphus obſerves, p. 190. of his Commentary on his Aethiopic. Hiſt. Beſides, we do not uſe to meaſure Fowl, but to number them. And therefore Bochart, being ſenſible of this impropriety, takes the word homer here to ſignifie an heap. Which is confuted by Ludolphus in his Diſſertatio de Locuſtis, P. II. cap. 54, 55, &c.

And they ſpread them all abroad for themſelves, round about the Camp.] This is another plain indication that they were Locuſts; which they ſpread to be dried in the Sun: but if they had been Quails would have been very prepoſterous; for it would have made them the ſooner ſtink. Interpreters therefore commonly paſs by this, and give no account why they ſpread them abroad: and the Vulgar Latin omits this word ſpread. Whereas all Authors tell us, this is the principal way of preparing Locuſts; and preſerving them for a Month or more. Which they boil'd, or other ways made fit to eat, when they had occaſion. See Ludolphus in his fore-mentioned Commentary; and in his Defence of it lately, in his Diſſertatio de Locustis, P. II. cap. 97, 98, &c.

Verſe 33 Ver. 33. And while the fleſh was yet between their teeth.] While they were eating; and therefore were in good health, and had a good Stomach.

Ere it was chewed.] Before they had ſwallowed it.

The Wrath of the LORD was kindled against the People.] They felt unexpected effects of God's diſpleaſure; being taken perhaps with a ſudden vomiting, of which they died, v. 20. This was in the Concluſion of the Month; for ſo long (he there ſaith) they ſhould eat fleſh.

p. 203And the LORD ſmote the People with a very great Plague.] He ſent a Peſtilence among them as Aben Ezra ſuppoſes. Or, as others think, they waſted away in a Conſumption: the Vomiting perhaps continuing ſo, that they could never retain any Meat, till they died. This they gather from CVI Pſal. 15. where the Pſalmist ſaith, He ſent Leanneſs into their Soul. But Bochartus and Menochius think he burnt them up with a Fire from his Preſence, as at the beginning of this Murmuring, verſe 1. where it is ſaid, as it is here, The Anger of the LORD was kindled. But Bochartus grounds this chiefly upon LXXVIII Pſal. 21. where it is ſaid, A Fire was kindled in Jacob; which he refers to this Story.

It may ſeem ſtrange to ſome, that now they ſhould be puniſhed ſo heavily, when about a Year ago they murmured for Fleſh, as they did now; and he gave it them in the Even, together with Manna in the Morning; without any Puniſhment at all. But it is to be conſidered, that as it was a greater Fault to fall into the ſame Sin again, after God had been ſo good to them; ſo they were not in ſuch Neceſſity now, as they were then; when they were really pinched with hunger: whereas now they were fed with Bread from Heaven; and therefore cried for Meat, not out of need, but wantonneſs. And it may be added, That they were not then ſo well taught, as they had been ſince; by the giving of the Law to them at Mount Sinai, and many other Inſtructions from the Houſe of God.

p. 204Ver. 34. And he called the name of that place Kibroth-hattaavah.] That is, the Graves of Luſt: becauſe their Wanton Appetites threw them into thoſe Verſe 34 Graves; for there, as it follows, they buried thoſe that luſted.

For there they buried the People that luſted.] Not all that luſted, for then all the People, who were guilty of this Sin, would have been buried: but all that died of the Plague, which was inflicted for this Sin. Who, perhaps, were thoſe that began and headed this Mutiny; or were moſt violent in it.

Verſe 35 Ver. 35. And the People journeyed.] When the Cloud was taken up again, IX. 17.

From Kibroth-hattaavah.] From whence they departed about the beginning of the fourth Month, called Tammuz.

Ʋnto Hazeroth.] Another place in the Wilderneſs of Paran: but how far from the former Station, whether a days Journey, or more, we do not find.

And abode at Hazeroth.] There the Cloud reſted, and accordingly there they incamped. But we do not read how long: only we are ſure they ſtayed there at leaſt a Week, XII. 15.