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 was quenched. ple over also unto the sword; and was wroth with his inheritance. The fire consumed their young men; and their maidens were not given in marriage." Ps. 66: 12, "Thou hast caused men to ride over our heads; we went through fire, and through water." Ps. 97:3, "A fire goeth before him, and burneth up his enemies round about." In all these cases fire is but another term for divine judgments.- -T Consumed (them that were) in the uttermost parts of the camp. Heb. tokēl, ate, devoured. So also the Gr. "Devoured a part of the camp." The extremity of the camp may be mentioned as the part of it occupied more especially by the "mixt multitude," v. 4, with whom it is probable the murmuring more particularly prevailed. Bochart, however, has adduced considerable evidence that the original word here rendered "the uttermost parts" does not always signify an extremity, but any part, every part, in all, throughout. Probably the true idea is, therefore, that the fire consumed some in every part of the camp. V. 2. The fire was quenched. Heb. yishka, sunk, subsided, went out, from a root usually signifying to drown, or be drowned, which implies, of course, a sinking into the water. Whatever the precise form of the judgment were, it now received a manifest and complete check or abatement in consequence of the intercession of Moses. V. 3. And he called the name of the place Taberah. Or, "and one called." Gr. "And the name of that place was V. 4. And the mixed multitude that (was) among them fell a lusting. Heb. "Lusted a lusting," i. e. lusted greatly and inordinately. Respecting this "mixed multitude," see Note on Ex. 12:38, where a full account is given of them. The original term is but inadequately rendered by this appellation. In the former passage it is ereb rab, a great mixture or rabble. Here it is asaphsooph, the collected or gathered people, the force of which can only be conveyed by such strictly analogous terms as riff-raff, or ruff-scuff. The doubling of word-forms in the Heb., as in other Eastern languages, intensifies the meaning, and makes them equivalent to superlatives. Thus adam signifies red, but in Lev. 13:19 adamdameth signifies exceeding red. So here asaphsooph implies a very large collection of what Bochart calls "populi colluvies undecunque collecta," the dregs or scum of the people from every quarter. One of the older English versions (Rogers') renders the clause, "And the rascal people that was among them fell a lusting." The word denotes a mongrel horde of retainers or hangers-on, who from various motives had followed the sojourning host from Egypt, and who, having little knowledge of God or interest in his promises, were the first to feel the difficulties and privations of ing and the children of Israel also wept again, and said, wicked, between him that serveth God and him that serveth him not." Judg. 11:35, "And it came to pass when he (Jepthah) saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me; for I have opened my mouth unto the Lord, and I cannot go back (Heb. return).” Ezek. 14:6, “Therefore say unto the house of Israel, thus saith the Lord God: Repent (Heb. return) and turn yourselves from your idols; and turn away your faces from all your abominations." Ezek. 18: 30, "Therefore, I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent (Heb. return) and turn yourselves from all your trans the way, and thence to fret and murmur. -T And the children of Israel also wept again, and said, etc. Heb. "Returned and wept." The import of "returned" in this connection is undoubtedly that of changed their mind, relapsed. That is, they were wrought upon by the contagious example of the mixed multitude to such a degree as to fall away from a previous state of mind, and involve themselves in the rebellious conduct here spoken of. If we take the expression as it stands in our version, "wept again," the inquiry is very natural, When did they weep before? Nothing is previously said of their weeping. But the interpretation we suggest is abundantly confirmed by the usage of the original term, of which scores of instances could be easily ad-gressions; so iniquity shall not be your duced. Let the following serve as a specimen. It will be seen that the true idea is that of a change of mind, which in the present instance is that from a better to a worse. Ps. 78:34,"When he slew them, then they sought him, and they returned and inquired early after God." Eccl. 4: 1, "So I returned and considered all the oppressions that are done under the sun," etc. as v. 7, "Then I returned, and I saw vanity under the sun." Eccl. 9:11, "I returned, and saw under the sun that the race is not to the swift, nor the battle to the strong," etc. Is. 1922, "And the Lord shall smite Egypt: he shall smite and heal it and they shall return even to the Lord, and he shall be entreated of them, and shall heal them." Is. 55: 7, "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon." Mal. 3:18, "Then shall ye return and discern between the righteous and the ruin." In all these cases it is obvious that the word return is significant of a mental act. It implies a change of sentiments and views, or in other words a change of state. Although in the letter it is the appropriate term for local removal, yet in a more interior import it unequivocally designates a purely mental process. Viewing the words in this light, we can see the ground on which some commentators have proposed to render them by aversi sunt, defecerunt, turned away in aversion, revolted, i. e. were subjects of a mental alienation from the Lord. Instead of weeping compassionately over the disaffected multitude, they wept perversely with them, and thus contributed to provoke the divine displeasure. "A few factious, discontented, ill-natured people, may do a great deal of mischief in the best societies, if great care be not taken to discountenance it. This Egyptian rabble were the disordered sheep that infected the flock, the leaven that leavened the whole lump."-Henry. There Who shall give us flesh to eat? e 1 Cor. 10. 6. was in reality no lack of food or water for them; but they had become dainty; they had taken a surfeit of the manna; their soul loathed "this light food," as they slightingly call it on another occasion, and they longed for the fish, the flesh, and the vegetables of Egypt. Who shall give us flesh to eat? That is, O that we had flesh to eat!—the expression of a vehement, impatient desire, mixed with a degree of despair. Compare with this the allusions Ps. 106:14. 78:18-20. A general clamor was started of how hard it was that they should be kept to one kind of diet till they absolutely loathed it, and reproaches were cast upon their leader to the effect that he had decoyed them from a plentiful country, where the sea and the river fed them with a variety of fish, and the soil abounded with the best of herbs, salads, and fruits, all which they had exchanged for a miserable, meagre kind of fare, on which they were in danger of famishing. So grossly does a discontented spirit not only undervalue present comforts, but falsify the truth in regard to one's condition. 5 We remember the fish, which we did eat in Egpyt ly affirmed by Herodotus. They ate The cucum The water-melon is no doubt intended. This fruit grows abundantly in the Levant and Egypt. It is about the size, and somewhat of the appearance of a pumpkin. The interior is a pulp of blooming red, and rich in juice. "A traveller in the East who recollects the intense gratitude which the gift of a slice of melon inspired while journey-. ing over the hot and dry plains-or one who remembers the consciousness of wealth and security which he derived from the possession of a melon while prepared for a day's journey over the same plains-he will readily comprehend the regret with which the Hebrews in the Arabian desert looked back upon the melons of Egypt." The following account of the uses of melons in Egypt is from Hasselquist. "By mel V. 5. We remember the fish, etc. They stirred up and inflamed their lust by studiously calling to mind the dainties they formerly enjoyed in Egypt. But even in this they imposed upon themselves, for, as Henry remarks, "they did not remember the brick-kilns, and the task-masters, the voice of the oppressor, and the smart of the whip. These are forgotten by the ungrateful people."-¶For nothing. Heb. hinnom, gratis, i. e. which cost them nothing but the trouble of taking. As to the great use of fish as an article of food by the Egyptians, the fact is repeated-ons we are probably to understand the freely; the cucumbers, and the melons, and the leeks, and the water-melon, which the Arabians call batech. It is cultivated on the banks of the Nile, in the rich clayey earth which subsides during the inundation. This serves the Egyptians for meat, drink, and physic. It is eaten in abundance during the season, even by the richer sort of people; but the common people, on whom Providence has bestowed nothing but poverty and patience, scarely eat any thing but these, and account this the best time of the year, as they are obliged to put up with worse fare at other seasons. This fruit likewise serves them for drink, the juice refreshing these poor creatures, and they have less occasion for water than if they were to live on more substantial food in this burning climate." Leeks. The original word occurs sixteen times, but is nowhere rendered "leek" but here. In one instance it is translated "herb," in another "hay," and in another "a court;" but in all the other instances it is translated "grass." As grass, however, could not have been what the Israelites desired, it is supposed by some commentators that "greens," implying lettuce, succory, endive, or salads in general, is what is meant. In the uncertainty that obtains on this point we give the following extract from Roberts. "To an Englishman the loss of these articles would not give much concern, and he is almost surprised at the Israelites repining at their loss, as at the loss of great delicacies. The people of the East do not in general eat flesh, nor even fish, so that when they can procure it they consider it a delicacy. Cucumbers are eaten in abundance in hot weather, and melons are most delicious and plentiful. I have never seen leeks in the East, and I am doubtful whether onions, and the garlic: they are to be found; but whether or not, there is much difference of opinion as to the translation of the word. D'Oyly and Mant have a quotation to this effect :-'Whether the following word, rendered leeks, have that signification, may be doubted. Some think it was the lotus, which is a water plant, a kind of water-lily, which the Egyptians used to eat during the heats of summer.' In the Universal History, (vol. i. p. 486,) it is said, that those Egyptians who dwelt in the marshes, fed on several plants which annually grow, particularly the lotus, of which they made a sort of bread.' Of the Arabs also, (in the same work,) it is recorded-'They make a drink of the Egyptian lotus, which is very good for inward heat.' It has a bulbous root, and is highly esteemed as an article of food. As it grows in tanks, it can only be had in the hottest weather, when the water is dried up; and in this we see a most gracious provision, in allowing it to be taken when most required. Its cooling qualities are celebrated all over India, and the Materia Medica says of it, 'This is an excellent root, and is also prescribed medicinally, as cooling and demulcent.' The natives eat it boiled, or in curry, or make it into flour for gruels. I am, therefore, of opinion, that it was the lotus of Egypt respecting which the Israelites were murmuring." In this opinion Mr. Kitto is inclined to concur, conceding at the same time, that the authority of the Septuagint, which renders it by prasa, leeks, is not easily disposed of. He refers to Scheuchzer and others, "who think that the word here denotes a plant of the lotus kind, which grows very abundantly in the low lands of Egypt, and which was of very delicate taste, and held in 6 But now our soul is dried | beside this manna, before our away: there is nothing at all, eyes. f c. 21. 5. great estimation. They ate its root, and also made a kind of bread with it. Homer describes the lotus as the first of the plants that grew for the pleasure of the gods. The Arabs, when they can get it, make with it a drink which they highly relish. In India, also, the natives eat it boiled, or in curry, or make it into flour for gruels."-Pict. Bible. - Onions. "Whoever has tasted onions in Egypt must allow that none can be had better in any part of the universe. Here they are sweet, in other countries they are nauseous and strong; here they are soft, whereas in the north, and other parts, they are hard of digestion. Hence they cannot in any place be eaten with less prejudice and more satisfaction than in Egypt. They eat them roasted, cut into four pieces, with some bits of roasted meat, which the Turks in Egypt call kobab, and with this dish they are so delighted, that I have heard them wish they might enjoy it in paradise. They likewise make soup of them in Egypt, cutting the onions in small pieces; this I think one of the best dishes I ever ate."-Hasselquist. This is confirmed by Mr. Kitto. "In warm countries the onion often constitutes a staple article of diet. The sun has the same mellowing effect upon it as upon the cucumber, so that its savor is more bland than when grown in this country, and its use far less likely to affect the stomach with any disagreeable consequences. Most of the people of Western Asia are remarkably fond of onions. We have known poor Arabs wait for more than an hour, till the refuse of onions employed in cooking should be thrown away.". Garlic. "The original word occurs but this once in the Scriptures, where it is undoubtedly correctly rendered. Its botanical character is too well known to require description. It is now usually distinguished in the kitchengarden by the name of 'eschalot' or 'shallot.' A variety of this plant cultivated in France is called 'the onion of Egypt.' They are eaten like onions, and are peculiarly agreeable to the palate. Garlic was so much in request among the ancients, that Homer makes it a part of the entertainment which Nestor served up to his guest Machaon. It formed a favorite viand to the common people among the Greeks and Romans."-Pict. Bible. V. 6. But now our soul is dried away. The soul is often used for the body, or the whole man, and as denoting that principle which is the seat of the appetite or desire of meat, drink, and other things. See "Bush on the Soul" passim. Comp. Ps. 102: 4, where the same original word is rendered "withered." Also for the soul's requiring food, etc. Ps. 78:18. "In great hunger or thirst the people say, 'Our soul is withered.' 'More than this, sir, I cannot do; my spirit is withered within me.' 'What! when a man's soul is withered, is he not to complain?"Roberts.¶ There is nothing at all, besides this manna, before our eyes. Heb. "There is nothing at all; only our eyes are unto the manna.' We see nothing else, we expect nothing else, but this same monotonous manna, of which we have become sick of the sight. For the eyes to "be unto any one" is to cherish hope and expectation, as Ps. 25:15. 141: 8. The form of the expression is very peculiar, and evidently carries with it the import of contempt towards the Lord's kind provision for |