trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. (5) When ye blow an alarm, then the camps that lie on the east parts shall go forward. (6) When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. (7) But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. (8) And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. (9) And if ye go to war in your land against the enemy that oppresseth you,

Jer. x. 8.) Some suppose that the meaning is that the trumpets were to be blown at the same time with one even or uniform sound, and that not a continuous

one.

The

(5) When ye blow an alarm.-The word teruah, alarm, is supposed to denote a loud and continuous blast, by which the signal for the moving of the camps was distinguished from those which were used for the summoning of the congregation, or of the princes (verse 7). In the former of these cases some suppose that both trumpets were blown, and in the latter only one (verse 4 and Note. Comp. Lightfoot's Temple Service, chap. vii. 5, 2.) fuller directions respecting the order in which the camps were to break up are given in chap. ii. Here the order of the eastern and southern camps only is prescribed. In the LXX., however, we read thus: "And ye shall sound a third alarm, and the camps pitched by the sea (i.e., westward), shall move forward; and ye shall sound a fourth alarm, and they that encamp toward the north shall move forward; they shall sound an alarm at their departure."

(7) But ye shall not sound an alarm.-A clear and intelligible distinction was to be made between the summons to the princes, or to the congregation, to assemble at the entrance of the Tent of Meeting and the signal for the moving of the camps. So the gospel trumpet must at no time give an uncertain sound (1 Cor. xiv. 8), but must be used faithfully and diligently by the spiritual watchmen, whether it be to warn the ungodly, to arouse the careless, or to speak to the hearts of God's people.

(8) And the sons of Aaron, the priests, shall blow with the trumpets.-As Aaron had only two sons at this time, there was need only of two trumpets. In most of the places in which the word hazozerah (trumpet) occurs (as, e.g., Num. xxxi. 6; 1 Chron. xv. 24), this instrument appears to have been used by the priests. There are cases, however, in the later history (as 2 Kings xi. 14; 1 Chron. xvi. 42), in which the trumpets appear to have been used by the Levites, and perhaps by those who were neither priests nor Levites. The number of these trumpets was increased in the time of David and Solomon. We read in 1 Chron. xv. 24 of seven priests blowing with them before the ark of God, and in 2

The Israelites move from Sinai.

then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies. (10) Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God.

(11) And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. (12) And the children of Israel took their journeys out of the wilderness

Chron. v. 12 of one hundred and twenty priests blowing with them. Josephus says that Solomon made 200,000 trumpets, according to the command of Moses (Antiq., Book viii., chap. 3).

(9) And if ye go to war.-Better, And when ye shall go to war. In chap. xxxi. 6 we read that in the war against the Midianites, Phinehas, the son of Eleazar, had these trumpets of alarm (hazozeroth) in his hand. So also Abijah, in his address to Jeroboam, previously to the battle, lays great stress upon the fact that Judah had on their side the priests with the trumpets of alarm (2 Chron. xiii. 12, 14). On the other hand, the seven priests who compassed the city of Jericho carried the shophar, or keren-i.e., rams' horn-not the hazozerah, or silver trumpet.

(10) In the day of your gladness.-As, e.g., at the dedication of Solomon's temple (2 Chron. v. 13), and at the cleansing of the Temple by Hezekiah (2 Chron. xxix. 27, 28). Compare Ps. xcviii. 6.

For a memorial.-Compare Lev. xxiii. 24. Before your God: I am the Lord your God. -Or, Before your God, (even) before me, Jehovah, your God. (Comp. chap. iii. 13 and Note.)

(11) On the twentieth day of the second month.—It appears from Exod. xix. 1 that the Israelites encamped before Mount Sinai in the third month of the preceding year, and, as is generally supposed, on the first day of the month. In this case the encampment at the foot of Mount Sinai had lasted eleven months and nineteen days. No day of the month, however, is specified in Exod. xix 1, and no certain reliance can be placed upon the Jewish tradition that the Law was delivered fifty days after the Exodus. There is the same omission of the day of the month in Num. ix. 1 and xx. 1.

(12) And the cloud rested in the wilderness of Paran.-The fact is here mentioned by way of anticipation (see verse 33). The spot referred to is probably Kibroth-hattaavah, which may have been at the southernmost extremity of the wilderness of Paran. In Deut. i. 19 it is called "that great and terrible wilderness." This wilderness is supposed to have been bounded by the land of Canaan on the north, by the valley of Arabah on the east, and by the desert of Sinai on the south. Its western boundary appears to have been the wilderness of Shur, or rather the river,

the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel. (30) And he said unto him, I will not go; but I will depart to mine own land, and to my kindred. (31) And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of

The Blessing of Moses.

of the LORD three days' journey and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them. (34) And the cloud of the LORD was upon them by day, when they went out of the camp.

(35) And it came to pass, when the ark set forward, that Moses said, "Rise up, LORD, and let thine enemies be scat

before thee.

(33) And they departed from the mount

Hobab, as the chief of a nomad tribe, was living, cannot positively be determined.

We are journeying unto the place These words imply a strong faith in God's promise on the part of Moses, and a desire, not indeed altogether devoid of reference to mutual advantages, that those with whom he was connected by ties of earthly relationship should be partakers with himself and his people in the peculiar blessings which were promised to the chosen people of God. In any case, the invitation of Moses, when viewed as the mouthpiece of the Jewish Church, may be regarded in the light of an instructive lesson to the Church of Christ in all ages. It is alike the duty and the privilege of all who have heard and obeyed the Gospel invitation themselves to become the instruments of its communication to others. The Spirit and the bride say, Come. And let him that heareth say, Come" (Rev. xxii. 17).

(30) And he said unto him, I will not go It is not expressly stated in the narrative whether Hobab did or did not ultimately accompany the Israelites on their march. It appears most probable, however, that the renewed solicitation of Moses proved effectual. In any case, it is certain from Judg. i. 16 that the Kenites, as a body, "went up out of the city of palm trees with the children of Judah into the wilderness of Judah," and that "they went and dwelt among the people.' (See Judg. i. 16, iv. 11; 1 Sam. xv. 6; 2 Kings x. 15; compared with 1 Chron. ii. 55.)

(31) How we are to encamp. -It is clear from these words, as well as from many indications of the same nature, that notwithstanding the direct guidance which was vouchsafed from heaven, and the miraculous interpositions of Providence which the Israelites experienced throughout their journeys, Moses did not neglect to take advantage of all the ordinary precautions of which it was incumbent upon him as the leader of his people to avail himself. The line of march and the places of encampment were clearly marked out by the cloud, but many difficulties would arise in the course of the journeys, and at the places of encampment, which Hobab's familiarity with the desert would enable him to meet.

(33) Three days' journey.-The place at which the first protracted halt was made appears to have been either at Taberah, which means burning, or at Kibrothhattaavah, the graves of lust. (Comp. chaps. xi. 3, xxxiii. 16; see also Note on chap. xi. 34.)

And the ark of the covenant of the Lord

(36) And when it rested, he said, Return, O LORD, unto the 1 many thousands of Israel.

went before them.-It has been inferred from the fact that the Kohathites had the charge of the ark (chap. iii. 31), and that they were to set forward, "bearing the sanctuary," after the second or southern camp, i.e., in the midst of the host, that the position of the ark during the journeys was in that place, and not in front. The obvious objection to this supposition arising out of the fact that the cloud which directed the march rested upon, or over, the ark may be overcome by the consideration that the cloud appears to have extended over the whole of the host during the journeys, and to have served as a protection from the scorching heat (see verse 34; also Exod. xiii. 21; Neh. ix. 12; Ps. cv. 39). On the other hand, the natural interpretation of this verse is that the ark was borne in front of the host, and did not merely serve to direct its line of march as a general, whose station might be in any part of an army. This interpretation is confirmed by Exod. xiii. 21, Deut. i. 33, and also by the position which the ark occupied at the passage of the Jordan. In the latter case the people were expressly directed to go after the ark (Josh. iii. 3); and in verse 11 the same word is used which occurs in this verse, 66 the ark of the covenant of the Lord of all the earth passeth over before you into Jordan." It will not follow, however, as a necessary inference, that the ark uniformly occupied the same position in all the journeys, and it cannot be denied that verse 21 presents a difficulty, partly arising from the ambiguity of meaning which is to be attached to the word mikdash, sanctuary, and partly from the omission of any word in the Hebrew corresponding to the words in italics, the other. Ibn Ezra thinks that this three days' journey was different from all the other journeys in respect of the position of the ark. (35-36) And it came to pass -It appears from these words that the marches of the Israelites began and ended with prayer, a significant lesson to the Church of all after ages. It is deserving of observation that the prayers were offered by Moses, not by Aaron. The inverted nuns, or parenthetical marks, which are found in a large number of Hebrew manuscripts at the beginning and end of these verses, are thought by some to denote their insertion as a break in the narrative whilst others have ascribed to them a mystical meaning. The words, "Return, O Lord," Bishop Wordsworth observes, "pre-announced the blessed time of rest and peace, when God would abide with His Church on earth, by the gift of the Holy Ghost, and will tabernacle for ever with His people in heavenly rest and joy." (Rev. vii. 15; xxi. 3.)

The Burning at Taberah.

CHAPTER XI.

1

2

(1) And when the 1 Or, were people 1 complained, it displeased the LORD and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp. (2) And the people cried unto Moses; and when Moses prayed unto the LORD, the fire 3 was quenched. (3) And he called the name of the place Ta- 6 Heb., berah: because the fire of the LORD

3

burnt among them.

4

(4) And the mixt multitude that was

ing.

The People Lust for Flesh.

children of Israel also wept again, and said, 'Who shall give us flesh to eat? (5) We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick: (6) but now our soul is dried away: there is nothing at all, beside this manna, before our eyes. (7) And & the manna was as coriander seed, and the colour thereof as the colour of bdellium. (8) And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and

d

XI.

the eye of.

(1) And when the people complained Better, And the people were as those who complained (or murmured), (which was) evil in the ears of the Lord. The LXX. has, "And the people murmured sinfully before the Lord." Comp. 1 Cor. x. 10: "Neither murmur ye as some of them also murmured."

And consumed them that were in the uttermost parts of the camp.-Better, and devoured at the extremity of the camp. Most commentators have remarked, and justly, upon the great severity of the Divine judgments which were inflicted after the giving of the Law, as compared with those which were inflicted before it. Reference may be made in illustration of this point to Exod. xiv. 11-14, xv. 24, 25, xvi. 2—8, xvii. 3-7. The writer of the Epistle to the Hebrews argues from the just recompense of reward which every transgression and disobedience received under the Law, the impossibility of the escape of those who neglect the great salvation of the Gospel. See Heb. ii. 2, 3. Comp. also Heb. x. 28, 29, xii. 25.

(2) The fire was quenched.-Better, subsided or sunk down. No precise information is given as to the extent of the fire, or as to the objects which it destroyed. It broke out in the extremity of the encampment, and it was arrested in its progress at the supplication of Moses. It seems, however, more probable that it consumed some of the Israelites themselves, than that it consumed only some of their tents. Some suppose that the reference is to the simoom, or fiery south wind, which sometimes blows in the Eastern desert, and which stifles those over whom it sweeps.

(3) Taberah-i.e., burning, a word cognate to the verb which is rendered burnt in verse 1 and in this

verse.

(4) And the mixt multitude.-The Authorised Version follows the LXX. and the Vulgate in rendering the word asaph-suph, which occurs only in this place, and which is derived from a verb which means to collect, in the same way as the ereb of Exod. xii. 38, a mixed multitude, vulgus promiscuum-in many cases, probably, the children of Hebrew women by Egyptian fathers. This mixed multitude appears to have been very considerable, and they may have become, as the Gibeonites at a later period, servants to the Israelites, as hewers of wood and drawers of water (Deut. xxix. 11). It is probable that this mixed multitude may have partaken even more largely than the Israelites of the fish and vegetables of Egypt, and they appear to have instigated the Israelites to repine at the

deprivations to which they were exposed in the wilderness. There is no mention in Exod. xvi. 3 of weeping, but the same craving after the flesh-pots of Egypt was probably manifested in the same manner in both

cases.

Who shall give us flesh to eat ?-The word basar, which is rendered flesh, seems here to include-it may be to have primary reference to-fish. It is used of fish in Lev. xi. 11, and it is obvious from verse 22 that it was understood by Moses in this general signification. Cp. the use of flesh (1 Cor. xv. 39).

(5) We remember the fish...-Classical writers and modern travellers agree in bearing testimony to the abundance of the fish in the Nile and in the neighbouring canals and reservoirs. The cucumbers in Egypt are of great size and finely flavoured. The watermelons serve to moderate the internal heat which the climate produces. (See The Land and the Book, p. 508.) The word rendered leeks (in Ps. civ. 14, grass for cattle) is supposed by some to denote a species of clover which is peculiar to Egypt, and of which the young and fresh shoots are said to be used as food and to be an excellent stomachic. The onions of Egypt are said to be the sweetest in the world, and they constitute the common food of the lowest class of the people. Garlic is still much used by the modern Arabs. It is only the fish, which was probably equally within the reach of all, of which the Israelites are said to have eaten freely, i.e., not abundantly, but gratuitously. It is probable, however, that many of them cultivated the land to a greater or lesser degree, and so procured vegetables for themselves.

(6) There is nothing at all...-Better, there is nothing, except that our eyes (look) upon, the manna. (7) And the manna was -The design of the description of the manna in this place (comp. Exod. xvi. 14, 31, and Notes in loc.; also Article Manna, in "Smith's Dictionary of the Bible") was probably to exhibit in its just light the sinfulness of the Israelites in repining at the merciful provision which God had made for the supply of their wants. The dissatisfaction of the Israelites with the sweet bread of heaven, and their craving after the more savoury and more stimulating food of Egypt may be regarded as typical of man's natural repugnance to the spiritual food which is provided in the Gospel, and his restless cravings after the pleasures of the world.

(8) As the taste of fresh oil.-Or, of a fat cake of oil. In Exod. xvi. 31 the taste of the manna is said to have been "like wafers made with honey." The ancients used flour cakes mixed with oil and honey.

and the taste of it was as the taste of fresh oil. (9) And when the dew fell upon the camp in the night, the manna fell upon it.

(10) Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased. (1) 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? (12) Have I conceived. all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? (13) Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. (1) I am not able to bear all this people alone, because it is too heavy for me. (15) And if thou deal thus with me, kill me, I pray thee, out of hand, if Í have found favour in thy sight; and let me not see my wretchedness.

(10) Moses also was displeased.-Or, And it was evil (or, displeasing) in the eyes of Moses. Moses was displeased with the people on account of their murmuring, and he was oppressed with the heavy burden of responsibility to which he felt himself unequal.

(11) Wherefore hast thou afflicted.-Literally, done evil to the same verb, in a different conjugation, which is rendered "displeased" in verse 10.

(12) Have I conceived. ?-The personal pronoun is emphatic in this and the following clause: Is it I who have conceived all this people? Is it I who have brought them forth? (or, begotten them), as in Gen. iv. 18, x. 8.

(13) Whence should I have flesh ?-Moses does not justify the murmuring of the people, and was doubtless conscious of their sinfulness. At the same time, he displays a spirit of discontent, and almost of despair, at God's dealings with himself; and he appears to treat the demand of the Israelites for flesh as one which was not altogether unreasonable.

(14) To bear all this people alone.-In accordance with the advice of Jethro, able men had been chosen out of all Israel who heard and determined the small matters which arose among them (Exod. xviii. 25, 26), but they were of no avail on occasions such as the present.

My wretchedness.- Or, my evil. This is one of the eighteen places in which the scribes are said to have altered the text, and to have substituted my for Thy.

(15) Kill me, I pray thee, out of hand.—Or, Make an utter end of me.

God Talketh with him.

(16) And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. (17) And I will come down and talk with thee there and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. (18) And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat. (19) Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; (20) But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt?

1

also of seventy elders in Exod. xxiv. 1. Frequent mention is made in Scripture of the number seventy -a number which is composed of the two sacred numbers seven and ten-the former being the seal of the covenant, and the latter probably denoting perfection. The seventy who were chosen on the present occasion may have consisted of some of those who were appointed as judges at the suggestion of Jethro, but there is no evidence of their identity with any persons previously selected.

(17) And I will come down .-The cloud which hovered over the Tabernacle appears to have descended to the entrance of it (verse 25). (Comp. Exod. xxxiii. 9; Num. xii. 5; Deut. xxxi. 15).

I will take of the spirit which is upon thee .-These words do not imply that there was any diminution of the gifts bestowed upon Moses, but that a portion of those spiritual gifts was bestowed upon the seventy. Rashi compares the mode of bestowal with the manner in which the other lamps of the Sanctuary were lighted at the golden candlestick without diminishing the light from which theirs was taken.

(18) Sanctify yourselves against to-morrow. —(Comp. Exod. xix. 10.) The Israelites were required to sanctify themselves by purification for the more immediate manifestation of the Divine presence, although their request was a sinful one, and was granted in judgment as well as-or even more than-in mercy. Comp. Ps. cvi. 15: "And he gave them their request; but sent leanness into their soul." -The

(19) Ye shall not eat one day quails which had been sent the preceding year appear to have covered the camp only during one day (Exod. xvi. 13).