The people murmur and are punished with fire. God appointeth seventy ancients for assistants to Moses. They prophesy. The people have their fill of flesh, but forthwith many die of the plague.
The people murmuring are punished with fire. 7. Manna is againe described. 10. Moyses being afflicted with solicitude of trublesome people, 16. God adioyneth seuentie Ancients to sustaine part of his burden. 18. promiseth to geue al the people flesh. 25. The ancients do prophecie. 31. The people haue their sil of flesh. 33. but forthwith manie die of the plague. Wherof the place is called, The sepulchre of concupiscence.
1In the mean time there arose a murmuring of the people against the Lord, as it were repining at their fatigue. And when the Lord heard it he was angry. And the fire of the Lord being kindled against them, devoured them that were at the uttermost part of the camp.Frattanto si levò un mormorio nel popolo, quasi si dolessero del Signore per ragione delle fatiche. La qual cosa avendo udita il Signore, si mosse a sdegno. E il fuoco del Signore acceso contro di essi consumò l'ultima parte degli alloggiamenti.IN the meane time there arose a murmuring of the people, as it were repyning for labour, against our Lord. Which when our Lord had heard, he was angrie. And the fire of our Lord being kinled against them, deuoured the vttermost part of the campe.Interea ortum est murmur populi, quasi dolentium pro labore, contra Dominum. Quod cum audisset Dominus, iratus est. Et accensus in eos ignis Domini, devoravit extremam castrorum partem. 2And when the people cried to Moses, Moses prayed to the Lord, and the fire was swallowed up.E avendo il popolo alzate le strida a Mosè, Mosè fece orazione al Signore, e il fuoco rientrò sotto terra.And when the people had cried to Moyses, Moyses prayed to our Lord, and the fire was quenched.Cumque clamasset populus ad Moysen, oravit Moyses ad Dominum, et absorptus est ignis. 3And he called the name of that place, The burning: for that the fire of the Lord had been kindled against them.E Mosè pose a quel luogo il nome d'Incendio: perché ivi si accese il fuoco del Signore contro di loro.And he called the name of that place, Kindling: for that the fire of our Lord had bene kindled against them.Vocavitque nomen illius, Incensio: eo quod incesus fuisset contra eos ignis Domini. 4For a mixt multitude of people, that came up with them, burned with desire, sitting and weeping, the children of Israel also being joined with them, and said: Who shall give us flesh to eat?Imperocché la plebaglia, che era venuta con essi, arse d'ingorda brama, e stando assisa, e piangendo, unitisi a lei de' figliuoli d'Israele, diceva: Chi ci darà carni da mangiare?For the common vulgar people, that came vp with them, burned with desire, sitting and weeping, the children of Israel being ioyned together with them, and said: Who shal geue vs flesh to eate?Vulgus quippe promiscuum, quod ascenderat cum eis, flagravit desiderio, sedens et flens, junctis sibi pariter filiis Israël, et ait: Quis dabit nobis ad vescendum carnes ?
5We remember the fish that we ate in Egypt free cost: the cucumbers come into our mind, and the melons, and the leeks, and the onions, and the garlic.Ci ricordiamo dei pesci, che mangiavamo a ufo in Egitto: tornano in mente a noi i cocomeri, i poponi, i porri, e le cipolle, e gli agli.We remember the fishes that we did eate in Aegypt gratis: the cucumbers come vnto our minde, and the melons, and leekes and onions and garlike.recordamur piscium quos comedebamus in Ægypto gratis: in mentem nobis veniunt cucumeres, et pepones, porrique, et cæpe, et allia. 6Our soul is dry, our eyes behold nothing else but manna.L'anima nostra è languente: gli occhi nostri non veggono altro, che manna.Our soule is drie our eies behold nothing els but Manna.Anima nostra arida est: nihil aliud respiciunt oculi nostri nisi man. 7Now the manna was like coriander seed, of the colour of bdellium.Or la manna era simile al seme di coriandoli, del colore del bdellio:And the Manna was as it were the seede of Coriander, of the colour of bdellion.Erat autem man quasi semen coriandri, coloris bdellii. 8And the people went about, and gathering it, ground it in a mill, or beat it in a mortar, and boiled it in a pot, and made cakes thereof of the taste of bread tempered with oil.E il popolo andava intorno a raccoglierla, e la riduceva in farina sotto le macine, ovver la pestava nel mortaio, e la cuoceva nella pignatta, e ne faceva delle stiacciate di un sapore quasi di pane fatto coll'olio.And the people went about, & gathering it, grounde it in a milne, or braied it in a morter, boyling it in a potte, and making cakes therof of the taist as it were of oyled bread.Circuibatque populus, et colligens illud, frangebat mola, sive terebat in mortario, coquens in olla, et faciens ex eo tortulas saporis quasi panis oleati. 9And when the dew fell in the night upon the camp, the manna also fell with it.E caduta che era la notte la rugiada negli accampamenti, cadeva eziandio la manna.And when the dew fel in the night vpon the campe, the Manna also fel withal.Cumque descederet nocte super castra ros, descendebat pariter et man. 10Now Moses heard the people weeping by their families, every one at the door of his tent. And the wrath of the Lord was exceedingly enkindled: to Moses also the thing seemed insupportable.Udì adunque Mosè, come il popolo se ne stava piangendo, ognun colla sua famiglia, e sulla porta della sua tenda. E il Signore si accese di furore: e allo stesso Mosè parve cosa intollerabile.Moyses therfore heard the people weeping by their families, euerie one at the doores of his tent. And the furie of our Lord was exceding wrath: but to Moyses also it semed an intolerable thing.Audivit ergo Moyses flentem populum per familias, singulos per ostia tentorii sui. Iratusque est furor Domini valde: sed et Moysi intoleranda res visa est,
11And he said to the Lord: Why hast thou afflicted thy servant? Wherefore do I not find favour before thee? And why hast thou laid the weight of all this people upon me?E disse al Signore: Per qual motivo hai tu afflitto il tuo servo? per qual motivo non trovo io grazia dinanzi a te? e perché mi hai tu posto sopra le spalle il peso di tutto questo popolo?and he said to our Lord: Why hast thou afflicted thy seruant? wherfore do I not finde grace before thee? and why hast thou laid the weight of al this people vpon me?et ait ad Dominum: Cur afflixisti servum tuum ? quare non invenio gratiam coram te ? et cur imposuisti pondus universi populi hujus super me ? 12Have I conceived all this multitude, or begotten them, that thou shouldst say to me: Carry them in thy bosom as the nurse is wont to carry the little infant, and bear them into the land, for which thou hast sworn to their fathers?Ho io concepito, o generato tutta questa turba, onde tu abbia a dirmi: Portali sul tuo seno, come suole la nutrice portare un bambinello, e conducili nella terra promessa da me congiuramento a' padri loro?Haue I conceaued al this multitude, or begotten them, that thou shouldest say to me: Carie them in thy bosome as the nource is wont to carie the litle infant, and beare them into the land, for the which thou hast sworne to their fathers?Numquid ego concepi omnem hanc multitudinem, vel genui eam, ut dicas mihi: Porta eos in sinu tuo sicut portare solet nutrix infantulum, et defer in terram, pro qua jurasti patribus eorum ? 13Whence should I have flesh to give to so great a multitude? They weep against me, saying: Give us flesh that we may eat.Donde trarrò io le carni da dare a si gran turba? Piangono contro di me, e dicono: Da' a noi delle carni da mangiare.Whence shal I haue flesh to geue to so great a multitude? they whine against me, saying: Geue vs flesh that we may eate.Unde mihi carnes ut dem tantæ multitudini ? flent contra me, dicentes: Da nobis carnes ut comedamus. 14I am not able alone to bear all this people, because it is too heavy for me.Non posso io solo sostenere tutto questo popolo, il quale mi pesa.I alone can not sustaine al this people, because it is heauie for me.Non possum solus sustinere omnem hunc populum, quia gravis est mihi. 15But if it seem unto thee otherwise, I beseech thee to kill me, and let me find grace in thy eyes, that I be not afflicted with so great evils.Che se a te pare altrimenti, pregoti di uccidermi, e ch'io trovi grazia negli occhi tuoi, onde non mi resti bersaglio di tanti mali.But if it seme vnto thee otherwise, I beseche thee to kil me, and let me finde grace in thine eies, that I be not molested with so great euils.Sin aliter tibi videtur, obsecro ut interficias me, et inveniam gratiam in oculis tuis, ne tantis afficiar malis.
16And the Lord said to Moses: Gather unto me seventy men of the ancients of Israel, whom thou knowest to be ancients and masters of the people: and thou shalt bring them to the door of the tabernacle of the covenant, and shalt make them stand there with thee,E il Signore disse a Mosè: Radunami settanta uomini de' vecchioni d'Israele, conosciuti date come anziani, e maestri del popolo: e li condurrai alla porta del tabernacolo dell'alleanza, e farai che si fermino ivi con te,And our Lord said to Moyses: Gather me seuentie men of the ancientes of Israel, whom thou knowest to be the ancientes of the people and maisters: and thou shalt bring them to the doore of the tabernacle of couenant, and shalt make them to stand there with thee,Et dixit Dominus ad Moysen: Congrega mihi septuaginta viros de senibus Israël, quos tu nosti quod senes populi sint ac magistri: et duces eos ad ostium tabernaculi fœderis, faciesque ibi stare tecum, 17That I may come down and speak with thee: and I will take of thy spirit, and will give to them, that they may bear with thee the burden of the people, and thou mayest not be burthened alone.E io scenderò, e ti parlerò: e prenderò del tuo spirito, e lo darò a quegli, affinché teco sostengano il peso del popolo, e non sii tu solo aggravato.that I may descend and speake to thee: and I wil take of thy spirit, and wil deliuer to them, that they may sustaine with thee, the burden of the people, and thou onlie be not burdened.ut descendam et loquar tibi: et auferam de spiritu tuo, tradamque eis, ut sustentent tecum onus populi, et non tu solus graveris. 18And thou shalt say to the people: Be ye sanctified: to morrow you shall eat flesh: for I have heard you say: Who will give us flesh to eat? It was well with us in Egypt. That the Lord may give you flesh, and you may eat:Al popolo parimente dirai: Purificatevi; domane mangerete delle carni, perocché io ho sentito, che dicevate: Chi darà a noi delle carni da nudrirci? Noi stavamo pur bene in Egitto. Onde il Signore darà a voi delle carni, affinché ne mangiate:To the people also thou shalt say: Be sanctified: to morrow you shal eate flesh? for I haue heard you say: Who shal geue vs meates of flesh? it was wel with vs in Aegypt. That the Lord may geue you flesh, and you may eate:Populo quoque dices: Sanctificamini (cras comedetis carnes: ego enim audivi vos dicere: Quis dabit nobis escas carnium ? bene nobis erat in Ægypto), ut det vobis Dominus carnes, et comedatis: 19Not for one day, nor two, nor five, nor ten, no nor for twenty.Non per un giorno, né per due, né per cinque, o dieci, e nemmeno per venti,not one day, nor two, or fiue or ten, no nor twentie,non uno die, nec duobus, vel quinque aut decem, nec viginti quidem,
20But even for a month of days, till it come out at your nostrils, and become loathsome to you, because you have cast off the Lord, who is in the midst of you, and have wept before him, saying: Why came we out of Egypt?Ma per un mese intero, fino a tanto che vi escano per le narici, e vi muovano nausea: perocché voi avete rigettato il Signore, che è in mezzo a voi, e avete pianto al cospetto di lui dicendo: Per qual motivo siam noi usciti dall'Egitto?but euen to a moneth of daies, til it goe out a your nosethrils, and be turned to lothsomenes, because you haue reiected the Lord, who is in the middes of you, and haue whyned before him, saying: Wherfore came we out of Aegypt?sed usque ad mensem dierum, donec exeat per nares vestras, et vertatur in nauseam, eo quod replueritis Dominum, qui in medio vestri est, et fleveritis coram eo, dicentes: Quare egressi sumus ex Ægypto ? 21And Moses said: There are six hundred thousand footmen of this people, and sayest thou: I will give them flesh to eat a whole month?E Mosè disse: Vi sono secento mila fanti di questo popolo, e tu dici: Io darò loro delle carni da mangiare per un intero mese.And Moyses said: There are six hundred thousand footemen of this people, & sayest thou: I wil geue them flesh to eate a whole moneth?Et ait Moyses: Sexcenta millia peditum hujus populi sunt: et tu dicis: Dabo eis esum carnium mense integro ? 22Shall then a multitude of sheep and oxen be killed, that it may suffice for their food? or shall the fishes of the sea be gathered together to fill them?Si dovrà egli uccidere una moltitudine di pecore, e di bovi, che bastar possa a cibarli? ovvero si rauneranno insieme tutti i pesci del mare per satollarli?Why, shal a multitude of sheepe and oxen be killed, that it may suffise for meate? or shal al the fishes of the sea be gathered togeather, for to fil them?numquid ovium et boum multitudo cædetur, ut possit sufficere ad cibum ? vel omnes pisces maris in unum congregabuntur, ut eos satient ? 23And the Lord answered him: Is the hand of the Lord unable? Thou shalt presently see whether my word shall come to pass or no.Rispose a lui il Signore: È ella forse spossata la mano del Signore? Tu vedrai or ora, se la parola mia sarà messa ad effetto.To whom our Lord answered: Why, is the hand of the Lord vnable? Now presently thou shalt see whether my word shal be accomplished in deede.Cui respondit Dominus: Numquid manus Domini invalida est ? jam nunc videbis utrum meus sermo opere compleatur. 24Moses therefore came, and told the people the words of the Lord, and assembled seventy men of the ancients of Israel, and made them to stand about the tabernacle.Andò adunque Mosè, e raunati i settanta uomini degli anziani d'Israele (i quali fece stare presso al tabernacolo) riferì al popolo le parole del Signore.Moyses therfore came, and told the people the wordes of our Lord, assembling seuentie men of the ancientes of Israel, whom he caused to stand about the tabernacle.Venit igitur Moyses, et narravit populo verba Domini, congregans septuaginta viros de senibus Israël, quos stare fecit circa tabernaculum.
25And the Lord came down in a cloud, and spoke to him, taking away of the spirit that was in Moses, and giving to the seventy men. And when the spirit had rested on them they prophesied, nor did they cease afterwards.E il Signore discese nella nuvola, e gli parlò, e prese dello spirito, che era in Mosè, e lo diede a' settanta. Ed entrato che fu in essi lo spirito, profetarono, e non finirono mai più.And our Lord descended in a cloude, and spake to him, taking a way of the spirit that was in Moyses, and geuing to the seuentie men. And when the spirit had rested on them, they prophecied, neither ceased they any more.Descenditque Dominus per nubem, et locutus est ad eum, auferens de spiritu qui erat in Moyse, et dans septuaginta viris. Cumque requievisset in eis spiritus, prophetaverunt, nec ultra cessaverunt. 26Now there remained in the camp two of the men, of whom one was called Eldad, and the other Medad, upon whom the spirit rested; for they also had been enrolled, but were not gone forth to the tabernacle.Or due di questi erano rimasi negli alloggiamenti, de' quali uno chiamavasi Eldad, e l'altro Medad, e lo spirito si posò sopra di loro: perché anch'essi erano stati messi nel ruolo, ma non erano andati al tabernacolo.And there had remained in the campe two men, of the which one was called Eldad, and the other Medad, vpon whom the spirit rested. for they also had bene enrolled, and were not gone forth to the tabernacle.Remanserat autem in castris duo viri, quorum unus vocabatur Eldad, et alter Medad, super quos requievit spiritus. Nam et ipsi descripti fuerant, et non exierant ad tabernaculum. 27And when they prophesied in the camp, there ran a young man, and told Moses, saying: Eldad and Medad prophesy in the camp.E mentre essi profetavano nel campo, corse un ragazzo, e ne recò la nuova a Mosè, dicendo: Eldad e Medad profetano negli alloggiamenti.And when they prophecied in the campe, there ran a boy, and told Moyses, saying: Eldad and Medad do prophecie in the campe.Cumque prophetarent in castris, cucurrit puer, et nuntiavit Moysi, dicens: Eldad et Medad prophetant in castris. 28Forthwith Josue the son of Nun, the minister of Moses, and chosen out of many, said: My lord Moses forbid them.Subitamente Giosuè figliuolo di Nun, ministro di Mosè, eletto tra molti, disse: Signor mio Mosè, non permetter loro tal cosa.Forthwith Iosue the sonne of Nun, the minister of Moyses, and chosen of manie, said: My Lord Moyses forbid them.Statim Josue filius Nun, minister Moysi, et electus e pluribus, ait: Domine mi Moyses, prohibe eos.
29But he said: Why hast thou emulation for me? O that all the people might prophesy, and that the Lord would give them his spirit!Ma questi disse: Per qual motivo ti prendi tu gelosia per amor mio? Chi mi darà, che profeti tutto il popolo, e che il Signore dia a lui il suo spirito?But he said: Why hast thou emulation for me? O that al the people might prophecie, and that our Lord would geue them his spirit?At ille: Quid, inquit æmularis pro me ? quis tribuat ut omnis populus prophetet, et det eis Dominus spiritum suum ? 30And Moses returned, with the ancients of Israel, into the camp.E Mosè, e i seniori d'Israele tornarono agli alloggiamenti.And Moyses returned, and the ancientes of Israel into the campe.Reversusque est Moyses, et majores natu Israël in castra. 31And a wind going out from the Lord, taking quails up beyond the sea brought them, and cast them into the camp for the space of one day’s journey, on every side of the camp round about, and they flew in the air two cubits high above the ground.E un vento mandato dal Signore trasportò seco di là dal mare delle quaglie, e le fe' cadere verso gli alloggiamenti da ogni parte intorno al campo, per lo spazio d'una giornata di cammino, e svolazzavan per l'aria all'altezza di due cubiti sopra la terra.And a winde coming forth from our Lord, taking quailes ouer the sea brought them, and let them fal into the campe the space of one daies iourney, on euerie side of the campe round about, and they did flie in the ayre two cubites high ouer the earth.Ventus autem egrediens a Domino, arreptans trans mare coturnices detulit, et demisit in castra itinere quantum uno die confici potest, ex omni parte castrorum per circuitum, volabantque in aëre duobus cubitis altitudine super terram. 32The people therefore rising up all that day, and night, and the next day, gathered together of quails, he that did least, ten cores: and they dried them round about the camp.Si mosse allora il popolo, e per tutto quel giorno, e la notte, e il dì seguente raunarono quelli che n'ebbero il meno, dieci cori di quaglie: e le seccarono intorno agli alloggiamenti.The people therfore rising vp al that day, and the night, and the next day, gathered togeather a multitude of qualies, he that did least, ten cores: and they dried them round about the campe.Surgens ergo populus toto die illo, et nocte, ac die altero, congregavit coturnicum: qui parum, decem coros: et siccaverunt eas per gyrum castrorum. 33As yet the flesh was between their teeth, neither had that kind of meat failed: when behold the wrath of the Lord being provoked against the people, struck them with an exceeding great plague.Egli no avean tuttora tra' denti le carni, e non era venuto meno quel cibo, ed ecco che l'ira del Signore accesa contro del popolo, lo percosse con flagello stragrande.As yet the flesh was in their teeth, neither had that kind of meate failed: and behold the furie of our Lord being prouoked against the people, stroke them with an exceding great plague.Adhuc carnes erant in dentibus eorum, nec defecerat hujuscemodi cibus: et ecce furor Domini concitatus in populum, percussit eum plaga magna nimis.
34And that place was called, The graves of lust: for there they buried the people that had lusted. And departing from the graves of lust, they came unto Haseroth, and abode there.Donde fu chiamato quel luogo i Sepolcri della concupiscenza: perché qui vi seppellirò la gente d'ingorda brama. Partiti di poi da' sepolcri della concupiscenza, giunsero ad Haserot, e ivi fermaronsi.And that place was called, The Sepulchres of concupiscence: for there they buried the people that had lusted. And departing from the Sepulchres of concupiscence, they came vnto Haseroth, and taried there.Vocatusque est ille locus, Sepulchra concupiscentiæ: ibi enim sepelierunt populum qui desideraverat. Egressi autem de Sepulchris concupiscentiæ, venerunt in Haseroth, et manserunt ibi.
11:1
Year of the World 2514.
Calmet
Fatigue. Hebrew simply, "and the people were like those who complain of evil, or who seek pretexts, inwardly, in the ears of the Lord." St. Jerome explains this evil to mean the fatigue of the journey, which lasted for three days together. (Calmet)
Haydock
Hence, some who were ready to lay hold of every pretext, took occasion to murmur, and to contrast their present wearisome life with the false pleasures of Egypt. The people of that country were now desirous of returning, and prevailed upon many of the Hebrews to join with them, ver. 4. (Haydock)
They were chiefly those who were farthest from the ark, the dregs of the people; though some pretend that the uttermost part means the principal men of the camp. See Genesis 48:2. "The fire devoured one part of the camp," Septuagint.
11:2
Up, as rain is by the earth, Amos 9:5.
11:3
Challoner
The burning. Hebrew tabherah. (Challoner)
Calmet uses no reason for confounding this station with that mentioned [in] ver. 34.
11:4
Haydock
For, seems, however, to connect the burning of some with the destruction of many more, who had eaten the quails, as if both judgments took place at the same encampment. Septuagint render the Hebrew, "and a mixt rabble among them, desired greatly; and sitting, cried, as well as the Israelites, and said," etc. (Haydock)
Challoner
A mixt multitude. These were people that came with them out of Egypt, who were not of the race of Israel: who, by their murmuring, drew also the children of Israel to murmur: this should teach us the danger of associating ourselves with the children of Egypt; that is, with the lovers and admirers of this wicked world. (Challoner)
Du Hamel
This verse may relate a different history from the preceding ones, as the punishment was of another kind. (Du Hamel)
Haydock
The murmurers were burnt to death. (Haydock)
11:5
Fish. The Nile abounds in fish, which they might catch freely. The fish of the lake Moeris, brought a considerable revenue to the king of Egypt. (Herodotus, 2:149.) The Hebrews had dwelt also near the Mediterranean Sea. Fish was formerly in greater esteem than it is at present. The priests of Egypt abstained from it, (Herodotus, 2:37,) and the people from such as had scales, and from eels, because they believed they were sacred. (Herodotus, 2:72). Porphyrius and Ovid even maintain that they refrained from all fish, as well as the Syrians. But they had not probably carried their superstition so far, in the days of Moses.
Aristophanes
Garlic. These things are much more delicious and wholesome in hot countries. The Greeks fed much on cucumbers and garlic. (Aristophanes)
Calmet
The Turks still delight in them, eating the former raw with sour milk, (which would be very dangerous in our climate), and onions, which are as good as our pears. (Spon. Bellon. 3:18, etc.) The wounded Machaon feasts upon onions, etc. (Homer, Iliad ix.) The Egyptians afterwards scrupled to eat leeks and onions. (Calmet)
Haydock
Porrum et cepe nefas violare....O sanctas gentes! quibus haec nascuntur in hortis---Numina. (Juvenal, Sat. xv.) But in the earlier ages Moses represents them as accustomed to such food. (Haydock)
11:6
Dry, like people quite worn out for want of food. (Psalm101:5, 12; Lamentations 4:8.)
Calmet
Nothing. An exaggeration. We are disgusted with this light food. (Calmet)
Menochius
They wished not only for the taste, but also for the colour, of other meats. (Menochius)
Haydock
How often do we imitate their folly, when we are disgusted with the bread of life! (Haydock)
11:7
Bdellium. Bdellium, according to Pliny, ([Natural History?] lib. XXI. chp. 9,) was of the colour of a man's nail, white and bright; (Challoner) or like wax, ([Natural History?] lib. 12:9,) between white and yellow. It might resemble a tarnished pearl or ivory in colour, and coriander-seed in shape.
11:8
Calmet
Oil; or, when unprepared, like flour and honey, Exodus 16:31. (Calmet)
11:10
By. Hebrew, "for." Jonathan and others endeavour to excuse their ancestors, by saying that they wept because they were forbidden to marry their near relations.
His tent. Some explain the Hebrew of the tent of Moses. But the Israelites more probably staid at home.
11:12
Calmet
Nurse. We often read of men nursing and watching over others. (4 Kings 10:5; Esther 2:11.) Thus kings shall nurse the Church, Isaias 49:23. (Calmet)
Menochius
All who have authority should treat their subjects with love. (Menochius)
11:14
For me. Had he not the judges, whom Jethro advised him to appoint? But all matters of consequence were still brought to Moses. He was made answerable for all things.
11:15
Calmet
Evils. Hebrew, "my misfortune." The Rabbins say their, or thy, was formerly written, but corrected by the scribes. (Calmet)
Haydock
Moses fears the anger of God falling upon the people. (Haydock)
Haydock
It is very wonderful that the Hebrew text here retains the feminine pronoun att, instead of atta; thy, thee; as if Moses were addressing himself to some woman; and this absurd peculiarity is more absurdly accounted for, by saying that Moses was "so exasperated during this his address to the divine Being, as to be incapable of pronouncing both syllables!" The same mistake occurs [in] 1 Kings 24:19. (Kennicott, 1:412.) God does not reprehend Moses as guilty of any disrespect or pusillanimity. (Haydock)
Worthington
The holy man prays with due submission to the will of the most High. (Worthington)
11:16
Challoner
Seventy men. This was the first institution of the council or senate, called the Sanhedrim, consisting of seventy, or seventy-two senators or counselors. (Challoner)
Jarchi
Calmet calls this in question. (Dissert. on the Police, etc.) Moses chose these senators from among the officers, whom he had before set over the people, (Exodus xviii.) or from those who had superintended their affairs in Egypt, according to the Rabbins, (Exodus 3:14,) who say that the traditions explaining the law were entrusted to them. (Jarchi, etc.)
Calmet
Ancients; a title of authority in the East. See Genesis 50:7. It was not so necessary that they should be far advanced in year, as that they should be men of prudence and of consummate virtue. These qualifications received a great increase, when they were filled with the spirit of God. (Calmet)
Menochius
They were thus authorized to decide controversies peremptorily, and to consult God, like Moses, being endued also with a prophetic spirit. (Menochius)
11:17
Thy spirit. St. Augustine (q. 18,) reads "of the spirit which is on thee;" (Septuagint) referring it to the indivisible spirit of God, so that these ancients received what was sufficient for them, while Moses suffered no diminution. Thus one lamp communicates light to another, without being impaired. (Origen, hom. vi.) Theodoret (q. 18,) also adds, that a person confers baptism on thousands, and yet loses no part of the grace himself. Selden (Syn. 2:4,) shews that the Jews explain this spirit of a certain emanation of divine light, or inspiration, which causes the prophets to speak. They have not in general, a distinct belief of the blessed Trinity. "I will make an increase of the spirit, which is upon thee, and will place it upon them." (Chaldean; ver. 25.)
11:18
Onkelos
Sanctified. Prepare yourselves to receive flesh. The word is often used in this sense, Jeremias 6:4, etc. (Onkelos)
Calmet
Cease to murmur, and bewail your sin. (Calmet)
11:20
Of days complete. So two years of days, means two full years. (1 Machabees 1:30.)
Loathsome to you. "Indigestible," Symmachus. "Bilious," Septuagint. "Till it become loathsome to you, and a source of scandal, (Chaldean) or of dispersion, as some translate the Hebrew.
11:21
Haydock
People, able to bear arms. (Haydock)
Calmet
In all there were above two millions. (Calmet)
11:22
Calmet
Fishes. Moses does not distinguish them from flesh, no more than St. Paul does, 1 Corinthians 15:39. Fish was not formerly allowed on fasting days. (Calmet)
11:23
Unable: Hebrew, "shortened." Septuagint, "insufficient." Moses had expressed his astonishment, not his doubts; though the words might convey the latter idea to us more than his behaviour in (Numbers 20:10.) But God sees the heart.
Haydock
To pass. Hebrew may be also, "hath called thee;" (Calmet) Septuagint, "shall come upon thee," and execute the thing, as soon as thou shalt promise it. (Haydock)
11:25
Calmet
Afterwards. Some give a contrary meaning to the Hebrew, with the Septuagint, Syriac, etc.: "They prophesied, (on that occasion) but they did not continue" to do so; except when they were favoured with the influence of the spirit. When it was requisite, they were enabled to declare God's will and his praise to the people. (Calmet)
Menochius
Saul is said to have prophesied when he praised God, 1 Kings 10:5, 10. (Menochius)
11:26
St. Jerome
Forth, being lawfully hindered, (Calmet) or out of humility. (St. Jerome, ep. 127.)
11:27
Calmet
Man. The Rabbins say, without proof, that he was Gersom, the son of Moses, and that the two prophets were half-brothers of the lawgiver, and foretold his death and the persecutions of Gog, etc. (Calmet)
Haydock
Hermas (11. 2.) refers to some of their predictions: "The Lord is nigh to those who are converts." See Psalm 33:19. (Haydock)
Calmet
But they prophesied probably, by announcing only as men inspired, the praises of God and sentiments of piety, without diving into futurity. (Calmet)
Cotelier
Theodoret (q. 21,) thinks they were not of the 70 judges, but equal in dignity to them. (Cotelier.)
11:28
Calmet
Chosen among the seventy, and designed, from his youth, to be the general, and successor of Moses; the Hebrew may be understood in all these senses. See Exodus 17:10. (Calmet)
11:30
Haydock
Camp of the people, from the tabernacle, which was in the midst of it. (Haydock)
11:31
Sea; the Mediterranean and the Red Sea. The wind blew from the south-west to the west with respect to Moses, or from the south with respect to Jerusalem, Psalm 77:26. Many quails are found about Rinocorura, and some have imagined that these had continued during winter at the bottom of the waters, as they say swallows do. (Bochart, 1:15.) God had sent the Hebrews a similar provision, for one day, about the same season of the year, Exodus 16:13.
Haydock
Flew. The Hebrew says simply, "as it were two cubits upon the earth;" whether they were heaped one upon another to that height, or, as it is more probable, (Calmet) they flew only so much above the ground, and might easily be killed. (Haydock)
Menochius
The Septuagint call them ortygometra, the leader, or the largest sort of quails. Suppose twenty of these filled a bushel, or the thirtieth part of a corus, each person would have at least 6,000 quails; and if there were three million people, they must have had 18,000 million such birds. (Menochius)
11:32
Cores. Hebrew, "Chomarim," each of contained 100 gomers. One gomer was the daily allowance of manna for each person, and of course there must have been sufficient quails for one hundred days. But Moses tells us that each one collected at least ten times that quantity, or as much has he could eat for 1,000 days. Bochart therefore supposes, that only each family, of ten people, gathered so much: or the Hebrew should be rendered heaps, as the core, or chomer, is not a proper measure for birds, but for corn and liquors. The Septuagint, Syriac, etc., have "heaps." We need not have recourse to a new creation of these birds, as their numbers are very surprising. (Pliny, [Natural History?] 10:23.) In Italy above 100,000 have been caught in one day, within the space of 5,000 paces. (Blond.) The Psalmist compares the numbers brought on this occasion, to the dust, or to the sand of the sea-shore, Psalm 77:27.
Athenaeus
Dried them in the sun, having first salted them, as the Egyptians did. (Calmet) (Athenaeus.)
Du Hamel
Many quails are found in Egypt, and around the Arabian Gulf. (Josephus, [Antiquities?] iii.) (Du Hamel)
11:33
Cornelius a Lapide
Plague of fire, ver. 3, Psalm 77:21. (Cornelius a Lapide)
Menochius
Failed, after the month was expired. (Menochius)
Calmet
They had been accustomed to live upon manna, which was a light food, during the space of a year; and now eating greedily of this flesh, their stomachs were overcharged, and they died of an indigestion. (Calmet)
Selden
The Rabbins say, God punished their gluttony by death, and obliged the rest of the Hebrews to abstain from all flesh, except from that of the peace-offerings, till they entered the promised land. (Selden, Syn. 2, 4.)
11:34
Challoner
The graves of lust; or the sepulchres of concupiscence: so called from their irregular desire of flesh. In Hebrew Kibroth Hattaavah. (Challoner)
Du Hamel
Hence St. Augustine observes that, "it is not a matter of so much moment to be heard by God. For some he hears in his wrath, granting their requests, while he refuses to comply with some petitions of his friends." (Du Hamel)
11:3
The burning.... Hebrew, Taberah.
11:4
A mixt multitude.... These were people that came with them out of Egypt, who were not of the race of Israel; who, by their murmuring, drew also the children of Israel to murmur: this should teach us the danger of associating ourselves with the children of Egypt, that is, with the lovers and admirers of this wicked world.
11:7
Bdellium.... Bdellium, according to Pliny, 1.21, c. 9. was of the colour of a man’s nail, white and bright.
11:16
Seventy men.... This was the first institution of the council or senate, called the Sanhedrin, consisting of seventy or seventy-two senators or counsellors.
11:34
The graves of lust.... Or, the sepulchres of concupiscence: so called from their irregular desire of flesh. In Hebrew, Kibroth. Hattaavah.
11:4
These were Aegyptians that parted out of their countrie with the Israelites, and now murmuring drawe others by example to the same sinne.
11:15
Prayers of holie men are with submission of their willes to Gods wil, either expressed or implied.
11:17
God imperted of the same spirite to these Ancientes, wherof he had geuē to Moyses, that they might haue so much helpe of grace as pleased God, and Moyses haue neuer thelesse. S. Aug. q. 1•. in Num.
11:26
Gods grace sometimes preuenteth the ordinarie meanes Theodoret. q. 21. in Num.
11:34
By this example and figure S. Paul sheweth that al shal not be saued, which are baptised, & communicate in the same faith & Sacraments, but those only which also please God in their workes. 1. Cor. 10.
11:1
Tertullian † AD 220 On Fasting 5
… “Who shall feed us with flesh? here have come into our mind the fish which in Egypt we were wont to eat freely, and the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is arid: nought save manna do our eyes see!”
11:4
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.3
… For the flesh of the kid refers to sins of deed, the broth to the enticements of desire as it is written: “For the people lusted an evil lust, and said, Who shall give us flesh to eat?”
St Jerome † AD 420 The Letters of St. Jerome 128.2
… When they longed for the fleshpots of Egypt He sent them flights of quails and allowed them to gorge themselves until they were sick.
St Jerome † AD 420 Against Jovinianus 2.10
… The people of Israel cast out from Egypt and on their way to the land of promise, the land flowing with milk and honey, longed for the flesh of Egypt, and the melons and garlic, saying: “Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots.” And again,
St Augustine of Hippo † AD 430 On Christian Doctrine 4.21
… For the kid’s flesh refers to the guilt of the outward act, the broth to the allurement of lust within, as it is written, ‘And the mixed multitude that was among them fell a lusting; and the children of Israel also wept again and again and said, Who shall give us flesh to eat?’
11:5
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.8
… For if, indeed when they departed after these things had happened, they did again remember Egypt, with their hard slavery, and were urgent to turn back to that former tyranny; what if they had received no such treatment from these barbarians? when would they have ever wished to leave that strange land?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 10
… But tears come into my eyes, and I groan deeply to think how great religiousness ( φιλοσοφίαν ) Paul requires of us, and what listlessness we have yielded ourselves up to, going back after our baptism to the oldness we before had, and returning to Egypt, and remembering the garlic after the manna. (
St Augustine of Hippo † AD 430 The Confessions 7.9
15. And therefore also did I read there, that they had changed the glory of Thy incorruptible nature into idols and divers forms,—“into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things,” namely, into that Egyptian food
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.8
… because them alone He so fed, not the other nations also: so that what next he saith, “and it was weakened,” is understood of the inheritance being itself weakened; for they murmuring, fastidiously loathed the manna, longing for victuals of flesh, and those things on which they had been accustomed to live in Egypt.
11:12
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
… but privately He gives him directions of the opposite tenor. And this, Moses upon constraint revealed afterwards, thus saying, “What? did I conceive them, that thou sayest to me, Carry them, as a nurse would carry the sucking child in her bosom?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… v. 11 .) And, “Comfort one another with these words.” ( 1 Thess. iv. 18 .) God knoweth how He should distribute to every man. Art thou better than Moses? hear how he shrinks from the hardship. “Am I,” saith he, “able to bear them? for Thou saidst to me, Bear them up, as a nursing-father would bear up the sucking-child.” (
11:14
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… thus were these also free to undertake long journeys; thus were these put in trust with the word. But the writer does not say this, nor extol them, but that it was “not reason” that they should leave the work given to them. Thus they had been taught by Moses’s example not to undertake the management of everything by themselves. (
11:15
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… and not only then, but afterwards when he entered upon his rule, he would gladly have died to have been set free from it: “Kill me,” saith he, “if thou art going to deal thus with me.”
11:16
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… but nevertheless, they desire the testimony of the people. The fixing the number, and the ordaining them, and for this kind of business, rested with them: but the choice of the men they make over to the people, that they might not seem to act from favor: just as God also leaves it to Moses to choose as elders those whom he knew. (
St Jerome † AD 420 The Letters of St. Jerome 58.1
… Gray hairs are not wisdom; it is wisdom which is as good as gray hairs. At least that is what Solomon says: “wisdom is the gray hair unto men.” Moses too in choosing the seventy elders is told to take those whom he knows to be elders indeed, and to select them not for their years but for their discretion.
St Jerome † AD 420 The Letters of St. Jerome 60.10
… his refusal did but prove him worthy of an office which he was reluctant to assume, and all the more worthy because he declared himself unworthy. We too in our day have our Timothy; we too have seen that wisdom which is as good as gray hairs; our Moses has chosen an elder whom he has known to be an elder indeed.
Pseudo-Clement The Recognitions of Clement 1.40
… so that, but for the Wisdom of God assisting those who love the truth, almost all would have been involved in impious delusion. Therefore He chose us twelve, the first who believed in Him, whom He named apostles; and afterwards other seventy-two most approved disciples, that, at least in this way recognising the pattern of Moses,
11:17
St Justin Martyr † AD 165 Dialogue with Trypho 49
To this I replied, “Do you not think that the same thing happened in the case of Joshua the son of Nave (Nun), who succeeded to the command of the people after Moses, when Moses was commanded to lay his hands on Joshua, and God said to him, ‘I will take of the spirit which is in thee, and put it on him?’ ”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.12
12. Again I will remind thee, my beloved, also of that which is written. For thus it is written, that when it was a grievous burden to Moses to lead the camp alone, the Lord said to him:— Lo! will take away of the Spirit that is upon thee, and will put it upon seventy men, elders of Israel .
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… ( 1 Sam. ix. and xi. 6 .) Even Saul, having first obtained witness that he was good, thereafter received the Spirit. But in the same manner as here did none of them receive. Thus Moses was the greatest of the Prophets, yet he, when others were to receive the Spirit, himself suffered diminution.
St Augustine of Hippo † AD 430 On the Holy Trinity 5.14
… another, that which we have received that we might be holy. Whence it is also written of John, that he “came in the spirit and power of Elias;” and by the spirit of Elias is meant the Holy Spirit, whom Elias received. And the same thing is to be understood of Moses, when the Lord says to him, “And I will take of thy spirit, and will put it upon them;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.10
… For of the same the Lord saith in the Gospel, “for all do live to Him.” Or do we more suitably understand thereby the fathers Moses and Aaron, and the other elders who are related in the same Scripture also to have received the Spirit, of which also Moses received, in order that they might aid him in ruling and bearing the same people?
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 15
… or, moreover, to have sprung of His own will into certain men, or to have invested them, or to have been upon them, even as we observe that it was said by the Lord to Moses, about the seventy elders, “And I will take of the Spirit which is upon thee, and will put it upon them.”
11:18
John Cassian † AD 435 The Conferences of John Cassian 3.7
… “It was well with us in Egypt, when we sat over the flesh pots and ate the onions, and garlic, and cucumbers, and melons:”
11:20
St Jerome † AD 420 The Letters of St. Jerome 54.4
4. What troubles matrimony involves you have learned in the marriage state itself; you have been surfeited with quails’ flesh
11:23
St Justin Martyr † AD 165 Dialogue with Trypho 126
… For thus the Scripture says: ‘And the Lord said to Moses, Will the Lord’s hand not be sufficient? thou shalt know now whether my word shall conceal thee or not.’
11:24
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.25
… and this I say to thee, that I may now prove, that He knoweth all things, and worketh as He will . The seventy Elders were chosen; And the Lord came down in a cloud, and took of the Spirit that was upon Moses, and put it upon the seventy Elders
11:25
St Basil the Great † AD 379 De Spiritu Sancto 26
… since He does not abide with those who, on account of the instability of their will, easily reject the grace which they have received. An instance of this is seen in Saul, and the seventy elders of the children of Israel, except Eldad and Medad, with whom alone the Spirit appears to have remained,
St Ambrose of Milan † AD 397 On the Holy Spirit 3.6
… Lastly, too, the king advanced him because he had the grace of the Spirit. For he speaks thus: “Thou, O Daniel, art able, forasmuch as the Holy Spirit of God is in thee.” And farther on it is written: “And Daniel was set over them, because an excellent Spirit was in him.” And the Spirit of Moses also was distributed to those who were to be judges.
St Augustine of Hippo † AD 430 The Confessions 13.4
… but not as if Thou wert imperfect, and wert to be perfected in their perfection. For Thy good Spirit was borne over the waters, not borne up by them as if He rested upon them. For those in whom Thy good Spirit is said to rest,
11:26
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.25
… Now there were present sixty and eight, and they prophesied; but Eldad and Modad were not present: therefore that it might be shewn that it was not Moses who bestowed the gift, but the Spirit who wrought, Eldad and Modad, who though called, had not as yet presented themselves, did also prophesy
11:28
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.26
26. Jesus the Son of Nun, the successor of Moses, was amazed; and came to him and said, “Hast thou heard that Eldad and Modad are prophesying? They were called, and they came not; my lord Moses, forbid them
11:29
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.26
… nay, so far am I from forbidding them, that I myself am thankful for it. I think not, however, that thou hast said this in envy; art thou jealous for my sake , because that they prophesy, and thou prophesiest not yet? Wait for the proper season; and oh that all the Lord’s people may be prophets, whenever the Lord shall give His Spirit upon them
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.8
… In fact they are almost more in number than those whom they govern; pitiable as regards piety, and unfortunate in their dignity; so that, it seems to me, they will not, as time and this evil alike progress, have any one left to rule, when all are teachers, instead of, as the promise says, taught of God, and all prophesy,
St John Chrysostom † AD 407 Homilies on 1 Timothy 3
… i. 18 .). In the same spirit Moses answered, when some would have excited his displeasure against Eldad and Modad, because they prophesied, “Enviest thou for my sake? Would God that all the Lord’s people were prophets!” (
11:32
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 73.1
… Do we not see how the Israelites got to their own hurt what their guilty lusting craved? For while it was raining manna on them from heaven, they desired to have flesh to eat.
11:34
St Jerome † AD 420 Against Jovinianus 2.10
… If God does not desire fasting, how is it that in Leviticus He commands the whole people in the seventh month, on the tenth day of the month, to fast until the evening, and threatens that he who does not afflict his soul shall die and be cut off from his people? How is it that the
Pseudo-Clement The Clementine Homilies 3.45
“But that He is not pleased with sacrifices, is shown by this, that those who lusted after flesh were slain as soon as they tasted it, and were consigned to a tomb, so that it was called the grave of lusts.
11:1
1. MEANWHILE THERE AROSE A MURMURING OF THE PEOPLE (Hebr. is, and the people were murmuring evils. Thus both the Septuagint and the Chaldean), AS IF GRIEVING ON ACCOUNT OF LABOUR,—on account of the weariness of the journey, namely because for three continuous days they had walked with little ones, beasts of burden and baggage. For "as if grieving," the Hebrew is כמתאננים kemitonenim, that is, as if causing labour and pain. Whence it is evident that they murmured not so much from true weariness (for they walked slowly, and God strengthened them), as they pretended this as a pretext for their gluttony and the pots of Egypt, as appears in verse 5. Wherefore Vatablus translates: Now it came to pass, when the people were causing some trouble and pain, that this matter displeased in the ears of the Lord. For mitonenim, when it is Hitpael, signifies a reflexive action, namely of those grieving, that is, causing pain; indeed some, as Forster in the Lexicon, translate mitonenim as lusting, namely for flesh and onions, as appears in verse 5. For the root און on signifies both lust and pain: for the former is the cause of the latter, as guilt is the cause of punishment. Others, as R. David, Pagninus, Mercerius translate mitonenim as lying, namely about weariness and pain, when in truth they were not so much weary as they lusted for the Egyptian pots, after their manner. Marinus translates it, acting perversely. Deuteronomy VIII, 4 favours this, where it is said: "Thy foot hath not been worn out, behold it is forty years." Add to this, when these murmurers express the cause of their murmuring and pain, they do not name weariness, but lust for flesh and onions. "Who will give us, they say in verse 4, flesh to eat?" etc. Finally, others everywhere translate mitonenim not as grieving, nor as weary, but as murmuring, that is, causing weariness, when in truth they lusted for flesh. And thus the Septuagint and ours translate it in Lamentations III, 39: "Why doth a living man murmur (Hebr. iitonen), a man for his sins?" as if to say, Why doth a man murmur, causing and accusing God's providence, as if it had predestined and decreed his ruin and perdition, when he ought to accuse his own sins, which are the true cause of anyone's perdition? Abulensis thinks this murmuring happened in the fortieth year from the exodus from Egypt: but it is far more true that it happened in the second year from the exodus. For it happened soon after the exodus from Sinai, in the thirteenth encampment: now the Hebrews departed from Sinai in the second year in the second month. Again, this murmuring happened on account of the manna; but the manna began to be given in the first year: therefore shortly after that, namely in the second year, this murmuring occurred, when from its continual eating they began to loathe it.
AND THE FIRE OF THE LORD WAS KINDLED AGAINST THEM,—that is, by the Lord. Thus the Septuagint and the Chaldeans. Secondly, "the fire of the Lord," that is, a fire immense, vehement and terrible; for thus are called the cedars of God, the mountains of God, that is, great cedars, lofty mountains. This is a hysteron proteron. For this plague was inflicted after the murmuring about flesh, as I shall show in verse 4; wherefore this verse and the following, according to the order of the history, ought to have been placed after verse 33. Note: By fire are punished and burned here those who murmur. Thus murmuring and rebellion displease God.
11:3
Vers. 3. This place was called by the name of fire, The Burning: but by the name of the punishment of gluttony, it was called The Graves of Lust, as appears from vers. 34. For this is one and the same place, as also the murmuring. Note: That these things happened not on the journey, but in the camps, or in the fixing of the camps, is signified by vers. 4: for this is what the Hebrew hammachane means, that is, the pitching of camps.
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4. FOR THE COMMON MULTITUDE, etc., WAS INFLAMED WITH DESIRE. - Note the word "for" (although in Hebrew it is "and," yet it is often causal among the Hebrews, signifying "because," "for"): this causal word signifies the cause of the preceding things, namely why the Hebrews murmured, and why they were punished with fire, that is, because being somewhat wearied from the labor of the journey, they began to sigh for the flesh and the pots of Egypt: whence it follows that the murmuring which in verse 1 is briefly touched upon is here narrated at length. For Moses wished first to compress both the murmuring and its punishment; then in this verse to narrate the whole history of the deed done fully and in order. That this is so is confirmed again from this, that it is not credible that the Hebrews were punished with fire for murmuring alone, or for complaint of weariness, or that after this punishment and calamity they immediately murmured again here on account of desire for flesh. For they would have feared to be punished with fire again. Third, the Psalmist indicates the same thing, Psalm LXXVII, verse 20, when he thus describes their murmuring: "Can He also give bread (that is, food, for this is Hebrew for bread; whence Genebrardus from R. Kimchi understands flesh by bread), or prepare a table in the wilderness?" Then he subjoins the punishment: "Therefore the Lord heard, and was angry, and fire was kindled in Jacob, and wrath went up against Israel." You see here that fire as a punishment was inflicted on account of murmuring not so much of those complaining of weariness as of those desiring foods and flesh.
Learn here the character of the common people. What and of what sort is the common people? First, Philo, in the book On Joseph: "Just as cooks, he says, prepare all food for the pleasure of the palate, neglecting what is useful: so the ignoble common people, unconcerned about advantages, pursue only present pleasure. And just as the cook cares for nothing else than useless and superfluous gratifications of the belly: so also the common people," etc. "The common people are driven by desires, not by reason," says Thucydides. "The common people desire pleasures, and, if a prince leads them there, they are happy," says Tacitus, book XIV. Second: "The people grew wanton in idleness," says Livy, Decade I, book II. Third: "It is implanted by nature in all multitudes to rejoice in novelty and change of things," says Agathias, book III. Fourth: "There is inherent in all people something malicious and querulous toward those who rule," says Plutarch in Politics. Fifth: "The multitude of common people follows custom rather than judgment, one after another as if each were wiser, like sheep following sheep," says Sallust to Caesar. Sixth: "The common people of mobile character, seditious and discordant, desirous of new things, adverse to quiet and leisure," says the same author in Jugurtha. Seventh, Antisthenes in Laertius, book VI: "The common people, he says, approve only those things to which they are accustomed (as the Hebrews here the Egyptian pots), they abhor foreign things (the manna), not because they are bad, but because they are foreign." Eighth, Ovid, book I of Tristia, elegy 8, thus sings of the common people: "And as a shadow is the companion of the sun's rays as they go; when this lies hidden, pressed by clouds, that flees: so the mobile common people follows the lights of fortune, which, once covered by a cloud, depart." The same again: "The common people approves friendships by utility." Ninth, Polybius, book XI of History: "As the sea, he says, is by nature placable; but when winds rush upon it, it becomes such as are the winds by which it is agitated: so the ignoble common people is by itself placable, but is agitated, and becomes such as are its leaders and counselors." Tenth, Plutarch in Moral: "He who catches birds, he says, imitates their voices to allure them into snares: so in order to bring the multitude to your opinion, you must yield to its character and show obedience." Eleventh, Themistocles, having been treated with contempt by the Athenians, whom he had benefited greatly, used to say that he was like plane trees, under whose shade men run to hide when afflicted by storm, and the same trees they tear at once the storm has passed. That most prudent man perceived the character of the common people to be such that in the dangers of war they implore the aid of brave men: but in peace they despise them, indeed they vex and pluck at them. Thus Plutarch in Apophthegms. Twelfth, when an oracle had been delivered to the Athenians that there was one man in that city who opposed the opinions of all, and the people crying out ordered him to be sought out so they might kill him, Phocion coming forward into the midst said: "I, he said, am he whom the oracle has designated. For all those things displease me which the common people says and does." By this statement he wished to show that the unconditioned multitude, since it is ruled by passions, does nothing or says nothing sound. Thus Plutarch in the same place. Hence Antisthenes, entering the theater on a certain day, was making his way forward struggling against the people. When asked why he did this: "This, he said, I strive to do in all my life." Sensing that it is the part of a wise man to dissent from the multitude in all things. Thus Laertius, book VI. For nothing is more excellent than not to follow the herd in the manner of beasts, going not where one ought to go, but where one goes. Thirteenth, St. Basil near Antony in the Melissa, part I, sermon 18: "Just as clouds, he says, according to changes of conditions, are borne now here, now there: so the common people bends itself now in this direction, now in that, by any wind." "The uncertain common people is divided into contrary pursuits:" for it is indeed a beast of many heads. Fourteenth, John XXIII, Roman Pontiff, when asked at some time: "What would be more remote from truth?" answered: "The opinion of the common people. For whatever it praises is worthy of blame: whatever it thinks is vain: whatever it speaks is false: what it disapproves is good: what it approves is evil: and whatever it exalts is infamous."
HE BURNED WITH DESIRE - for flesh and onions of Egypt, is evident from the following verse. For although the Egyptians did not eat sheep, as is clear from Genesis XLVI, 34, sheep nor onions, inasmuch as they worshipped them as gods; whence Juvenal, mocking them, Satires, penultimate, thus sings: "It is a sin to violate leeks and onions, and to break them with a bite. O holy nations, for whom these grow as divinities in your gardens! Every table abstains from woolly animals, it is a sin there to slaughter the young of a goat." Nevertheless they ate other animals: indeed sheep and onions others ate, as is evident from this place, others abstained from them from religion. For this was the religion of some only, or rather superstition. You will say: The Hebrews had their own cattle, which they could kill and eat; why therefore do they here demand flesh from Moses, and murmur? I answer: That cattle was scanty, nor would it have sufficed to feed so many thousands of men, or for a short time. See verse 22. Again, they wished to preserve this cattle for offspring, to be procreated in the promised land. Finally, not all had cattle, especially from that rabble, from which the murmuring began. Thus Abulensis. St. Augustine adds that they desired quails: for when these were given, God appeased their murmuring. But Scripture does not express this, but only flesh, leeks and onions: nor was the common people accustomed to quails in Egypt. Morally St. Bernard, tract. Behold we have left all things, teaches that the sign of an uncultivated mind is concupiscence and solicitude for temporal things: "Just as contempt of external things, he says, is a clear indication of spiritual exercise and care of the heart; so likewise solicitude for the same things is a certain sign of an uncultivated mind. For it is written: In desires is every idle person." Seated. - Thus also the Septuagint, reading with other punctuation יושבו vaiescebu, that is, and they sat. Now the Masoretes and modern Hebrews with the Chaldean read vaiascubu, that is, and they returned, or turned away.
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5. IN OUR MIND COME TO US CUCUMBERS, etc. - Morally St. Gregory, XX Morals, cap. XVI: "What, he says, is signified by pots of flesh, except carnal works of life in the pains of tribulations, to be refined as if by fires? What by melons, except earthly sweetnesses? What are expressed by leeks and onions, which those who eat them usually shed tears, except the difficulty of present life, which is driven by those who love it and not without sorrow, and yet is loved with tears? Therefore, abandoning manna, with melons and flesh they sought leeks and onions: because namely perverse minds despise sweet gifts through grace of quiet, and for carnal pleasures they desire the laborious journeys of this life even full of tears: they disdain to have where they might rejoice spiritually: they eagerly desire where they both groan carnally. Therefore, let Job reprove the madness of these with a truthful voice: because truly with perverse judgment they prefer troubled things to tranquil, hard things to mild, rough things to gentle, transitory things to eternal, suspect things to secure." FREELY, - at a cheap price, and as it were for nothing.
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6. Our soul is dried up, - as if they say: Our appetite languishes, is nauseated, and as it were dries up, because we feed on dry manna, and always the same, we eat nothing green, nothing succulent. You will say: Manna exhibited to them every taste, as is said in Wisdom XVI, 20; therefore also the taste of flesh and onions: why therefore do they murmur? Some respond that only the just perceived variety of taste in manna, and that at their pleasure: but the impious, who were in mortal sin, did not perceive in manna, nor tasted except the natural taste, which was of honey, or of oiled bread, to which we easily become nauseated. But in Exodus XVI, 31, I showed that this benefit was common to both the impious and the pious. I answer therefore that this nausea and murmuring arose, not from the native sweetness (for this if frequently tasted, causes nausea) of manna, nor from weariness of the same food always, inasmuch as it varied in taste at their pleasure: but because the smell, color, form, thinness, and other similar qualities always remained the same in manna, which qualities have a certain pleasant diversity that attracts the taster more. Whence also gluttons, especially children, often wish to satisfy and fill not so much the mouth and belly, as the eyes, imagination and hands with food.
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7. OF THE COLOR OF BDELLIUM. - In Hebrew, its eye like the eye of bdellium; eye, that is color, which is the object of the eye; it is a metonymy: see Can. 30. Bdellium is in color like a nail, according to Pliny, lib. XII, cap. IX, and Dioscorides, lib. I, cap. LXIV, namely it is white and bright. Whence the Septuagint translates it, like crystal; hence also bdellium in Hebrew is called bedolach, which signifies onyx, or the onyx stone. See what is said in Exodus XVI, 31.
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8. OF THE TASTE OF OILED BREAD, - thus also the Septuagint and Chaldean. But more recent translators render it, of the taste of fresh, or moist oil.
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9. AND WHEN THE DEW DESCENDED IN THE NIGHT UPON THE CAMP, THE MANNA DESCENDED WITH IT. - The Hebrew, Chaldean and Septuagint add, upon it, namely the dew. Therefore the dew here does not signify a dewy vapor, but condensed and congealed moisture, that is frost, which was spread beneath the manna itself, lest the manna be defiled by contact with the earth, as I said on Exodus XVI, 13.
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10. IT SEEMED AN INTOLERABLE THING TO MOSES, - namely that the whole people wailed and demanded flesh from Moses. Whence he felt the burden of the people so greatly that death seemed to him heavier, and he would have preferred to die. This is the nature of pusillanimity: which Victor the Abbot beautifully describes in Sophronius cap. CLXIV: "Pusillanimity," he says, "is a passion of the soul. For just as those deprived of sight, the more they suffer, the more light seems to them to appear; but those who have healthy eyes, see but little: so also the pusillanimous are quickly disturbed by a small temptation, whereas those who are healthy in soul rejoice more in temptations." Seleucus, king of Asia, according to Plutarch, used to say: "If the common people knew how laborious it is to read and write alone so many letters, they would not deign to lift the diadem even from the ground." To Alfonso, king of Aragon, a certain man at dinner pressed him more importunately; the king, unmoved, said: "Only asses are happier than kings: for when they eat, the grooms remove their pack-saddles from them, but to me this old man imposes himself while I dine." The Belgians remember Charles V, who in his old age, wearied of the burdens and cares of the commonwealth, when he transferred the principality of Belgium to his son Philip II at Brussels, said with tears: "O my son, I impose upon you a great burden. For during the whole time of my principate, I never had a quarter of an hour free from great cares and anxieties." Departing therefore, he lived the last four years of his life for himself and for God. Pope Adrian II, according to Petrarch, demanded no greater punishment from an enemy than that he should become Pope. Pius V, the holy Pontiff, used to say: "When I was a Religious, I hoped well for the salvation of my soul; when I became a Cardinal, I feared; now that I am created Pontiff, I almost despair." Clement VIII felt the same. It is no wonder therefore if St. Gregory, Nicholas I, Clement III, Celestine V, and others so greatly fled the papacy. Lucian says that the colossi of Myron and Praxiteles shine greatly on the outside with ivory and gold, and moreover hold a thunderbolt or trident in the right hand, so as to represent Jupiter or some deity; whereas within nothing appears except pitch, nails, spiders, mice and filth. And he affirms that the life of princes is such, that if you look at their pomp and display, nothing is happier, nothing more like the life of the gods; but if you contemplate the cares, suspicions, hatreds by which they are tormented within, nothing is more calamitous. With reason therefore King Antigonus said to his insolent son: "Do you not know, O my son, that our kingdom is nothing other than a splendid servitude?" Therefore the lot of princes is not to be desired, not to be envied, but is worthy of compassion.
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12. THAT THOU MAYEST SAY TO ME. - In Hebrew, because thou sayest to me; thus also the Septuagint. Whence it is evident that God said to Moses: "Be to this people as a nurse and mother," that is, exhibit to them the most diligent and, as it were, maternal care; although this is nowhere else expressly written or narrated. BEAR THEM IN THY BOSOM, - this is the office of Pastors, indeed of all the Saints. Such was Elias, to whom therefore ascending into heaven Elisaeus cried out: "My father, my father, the chariot of Israel, and the driver thereof." Hence a king is called βασιλεύς as it were βάσις, and Adonai as אדן eden, that is, the support of the people; this is what Paul says: "Bear ye one another's burdens." Do you wish for examples and teachings of the Saints? Take them from the Lives of the Fathers, book V, chapter XVI On Patience: A certain one, he says, seeing a Religious man bearing a dead man on a bed, says to him: "Thou bearest the dead? Go, bear the living;" because the peacemakers shall be called the children of God. In the same place, chapter XV On Humility: Abba Anuph taught his seven brothers the manner of living in harmony among themselves. For throughout the whole week he would stone the face of a certain statue in the morning; in the evening, however, he would say: Forgive me. When asked why he did this, he said: I did this for you. When you saw me stoning the face of the statue, did it speak, did it rage? And they said: No. Again, when I did penance before it, was it troubled? did it say: I do not forgive? And they answered: No. Then he said: Therefore we also, who are seven brothers, if you wish us to remain together, let us become like this statue, which, though subjected to insults, is not troubled. They then prostrated themselves saying: We will do what you command; and they remained together for their whole life working and acting according to the word of Anuph. And he appointed one of them as steward, and whatever he set before them, they ate, nor did anyone say: Bring something else, or I do not wish to eat this; and thus they spent their life in peace and quiet. In the same place, Abba Nestero, when asked how he had lived peacefully in the coenobium, and in any disturbance had learned to keep silence and patience, answered: When I entered the congregation at first, I said in my heart: Thou and an ass be one. For just as an ass is beaten and does not speak; suffers injury and does not answer: so also thou; as also is read in the Psalm: "I am become as a beast before thee, and I am always with thee." In the same place, book VI, chapter IV: Abba Moses said: If anyone bears his own sins, he does not see the sins of his neighbor. Again, Abba Agatho said: If thou dwellest with thy neighbor, be like a stone column, which, if it is insulted, does not grow angry, if it is glorified, does not become proud. In the same place, in the Sayings of the Egyptian Fathers, saying 107, they said of Abba Macarius the elder: that just as God protects the whole world and bears the sins of men, so also he was as it were a certain earthly god among the brothers, covering their faults, and those things which he saw or heard, as if not seeing and not hearing.
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15. If otherwise it seemeth to thee, I beseech thee SLAY ME. - Moses here was pressed by such great anguishes that he desired this favor to be granted to him, namely that he be permitted to die; therefore he was most bitterly afflicted and existing with a troubled mind, and did not speak this sufficiently in his right mind, and sought death: whence he committed either no sin, or only a slight sin of pusillanimity; wherefore also from the Lord he received not correction, but consolation.
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16. AND THE LORD SAID TO MOSES: GATHER TO ME SEVENTY MEN OF THE ANCIENTS OF ISRAEL, - so that namely I may divide thy burden among them, so that they themselves may relieve thee in the governing of the people. For although in Exodus XVIII at the suggestion of Jethro Moses had established in the people seventy judges of the Hebrews, decans and tribunes, who would decide the disputes of the people, nevertheless the final appeal was always to Moses. Moreover, the greater cases were referred to Moses. Finally, those things which pertained to God and the worship of God, Moses alone determined; wherefore he himself bore a heavy burden: to lighten which God here commands that seventy men be chosen, who would provide these three things equally as Moses: and therefore He marked them equally as Moses with the prophetic spirit, so that they might consult God familiarly in doubtful matters, and be instructed by Him. Note: These seventy were not the same as those seventy who, not so much by selection as almost by chance occurrence, or offering themselves, accompanied Moses going to the colloquy with God on Sinai, Exodus XXIV, 1; but from these and others these seventy were chosen by Moses and confirmed by God. These seventy remained thereafter and had continuous successors, even in Chanaan, but lacking the prophetic spirit. For by their counsel alone they attended the high priest, who by Deuteronomy XVII, 9, is established as the supreme judge of the Hebrews, and they were his counselors.
Whence the council of these with the high priest was supreme, and was called by the Hebrews the Sanhedrin, in Greek συνεδριον, concerning which one may see Josephus and Galatinus, book IV, chapter V. And these were the elders who in that great συνεδριον, or council of theirs, proclaimed Christ guilty of death and delivered Him to Pilate to be put to death, concerning which Matthew, chapters XXVI and XXVII.
Again, the Hebrews teach, as Genebrardus reports in book II of his Chronology, that Moses communicated to these seventy elders the sense of the law, especially the more secret and mystical sense to be handed down to posterity (which Philo calls the spiritual and archetypal law in his book On the Planting of Noah, and Nazianzenus in his first Oration of Apology): "Moses," he says, "received the law from Sinai, and delivered it to Joshua; he himself to the elders, the elders to the Prophets; and the Prophets delivered it to the men of the great Synagogue, who were Ezra with the rest." St. Hilary confirms the same thing in Psalm II: "Moses," he says, "although he had committed the words of the Old Testament to writing, nevertheless revealed certain separate and hidden mysteries of the law to the seventy elders, who were to remain as Teachers thereafter. The Lord himself makes mention of this doctrine in the Gospel, saying: Upon the chair of Moses have the Scribes and Pharisees sat; and their doctrine remained for posterity." It appears that the Scribes succeeded these elders in the office of explaining the law and interpreting Holy Scripture, and are therefore called in the Gospel Lawyers and Elders. The Hebrews relate that a great synod of one hundred and twenty men was celebrated by these, under Artaxerxes Longimanus, in which the order of twenty-two books of the Canon was established: to which Synod, if we believe Elias in the preface to the third Massoreth, Daniel presided, with Ananias, Misael, and Azarias, Ezra, Nehemiah, Mordecai, Zerubbabel, Haggai, Zechariah and Malachi.
WHOM THOU KNOWEST, THAT THEY ARE THE ANCIENTS OF THE PEOPLE, AND MASTERS. — Hence it is clear that the ancients here are understood not so much by age as by prudence and morals, who are "the ancients of the people," that is, who are held by the people to be grave and wise. For other ancients, by age itself, would not have been distinguished by Moses' judgment and selection, since their grey hair would have been conspicuous to all. Thus St. Gregory, book XIX of the Morals, chapter XIII. Add that it matters little whether a man be old in age or an elder, provided he be old in morals. Concerning this old age the Wise Man says in chapter IV, verse 8: "Old age that is honourable is not that of long time, nor counted by the number of years: but the understanding of a man is grey hairs, and a spotless life is old age." On the contrary, a boy is said to be one who is destitute of prudence and good life, that is, who is foolish and impious, even if he be a hundred years old, of whom Isaiah says, chapter LXV, verse 20: "For the child shall die a hundred years old:" a child, that is, a sinner; for the latter verse explains the former in the Hebrew manner: thus St. Gregory, book XIX of the Morals, chapter XIII. Abuensis notes that in these seventy judges, and in any others whatsoever, three things are required: first, prudence both human and divine; second, justice and right conduct; third, gravity and reverence of person. To these add fourthly fortitude and zeal for the common good, so that they neither fear the powerful nor flatter them, nor seek their own advantage but that of the commonwealth. Croesus, because he was rich, thought himself happy; and when he asked Solon whether he did not think the same, Solon replied that no one should be called happy before death, because he could be deprived of wealth and happiness. Croesus took this ill, and thus dismissed Solon without a gift. Aesop saw this and grieved, and said: "O Solon, one must converse with kings either as little as possible, or as pleasantly as possible." "Not at all," said Solon, "but either as little as possible or as rightly as possible." Croesus, finally captured by Cyrus and condemned to the pyre, exclaimed: O Solon, now I experience that your judgment is most true. Themistocles, when he was praetor, answered Simonides of Ceos, who was asking for something unjust: "For neither would you be a good poet if you sang something other than poetry, nor would I myself be a good praetor if I granted you anything beyond what the laws permit." Pelopidas, going out to war from home, to his wife accompanying him and begging with tears that he would consult his own safety: "Private citizens," he said, "O woman, should be admonished about this; but one holding office should preserve his own people unharmed:" thus Plutarch relates in the Lives of Solon, Themistocles and Pelopidas. Note secondly, that at this same time the judges called Areopagites were instituted among the Greeks, who judged both criminal and civil cases: for Eusebius teaches in his Chronicle that the Areopagus was instituted in the fifth year after the departure of the Hebrews from Egypt.
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17. I will come down, — by inclining the pillar of cloud, in which I lie hidden and dwell as if a charioteer and guide.
I WILL TAKE OF THY SPIRIT, - not as though I diminish and take away a part of thy spirit, and transfer it to these seventy: for this is impossible, especially in accidents and vital acts; for these cannot be transferred from one subject to another, namely from one soul to another; this would also be inconvenient for thee, O Moses; just as if thou alone, filled with a greater and vast spirit, didst rule the people: for a thousand are more easily ruled by a great spirit than a hundred by a small and meager spirit. But "I will take," that is, I will take and newly produce something "of thy spirit," that is, of the spirit which is in thee, as the Hebrew and Septuagint have it: something, I say, not the same in number, but in kind, that is, I will produce something similar to thy spirit, and will give it to the seventy elders, yet so that thy spirit shall remain whole to thee: because just as before the care of the whole people shall henceforth rest upon thee, even if I give thee these as helpers. Thus light is taken and taken away from a lamp, when a candle is lit in it: for the light of the candle lit in the lamp diminishes nothing of the lamp's light, but rather increases and spreads it. For the spirit in Moses was as in a lamp, a fountain, a head and an exemplar, and from thence as it were derived to the other seventy. Whence the Chaldean translator renders it: I will increase from the spirit which is upon thee, and will place it upon them. Thus Theodoret, Question XVIII, and St. Augustine here, Question XVIII, and book V On the Trinity, chapter XIV, who also adds saying: Thus the spirit of Elias rested upon Eliseus, IV Kings II, 15, that is, the spirit of God was given to Eliseus, so that he might work through him such things as were worked through Elias. Moreover God uses this phrase for the sake of elegance, as if God, just as He distributed a part of the burden taken from the shoulders of Moses among the other seventy, so likewise took something from the spirit of Moses, which was suited to sustaining that burden, and distributed a spirit similar to the spirit of Moses among them. Furthermore, this spirit is understood to be prophetic, as is sufficiently gathered from verse 25. For that spirit holds the first place in the work of ruling the people. For prophecy here and elsewhere is general, and comprehends many things, as I said I Corinthians XIV, namely: First, prudence in ruling; second, doctrine and counsel, for resolving doubts both of law and justice, and of ceremonies and religion, and all other matters; third, knowledge of hidden things, for deciding lawsuits and hidden causes; fourth, properly foreknowledge of future things, for either bringing them about, or guarding against and keeping them from the people; fifth, praises of God and hymns, as I shall say verse 25.
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18. BE YE SANCTIFIED, - that is, as the Chaldean translator has it, prepare yourselves, namely by cleansing and purifying yourselves for a heavenly feast, as it were for eating the divine and sacred flesh of quails, which I will blow upon you tomorrow. THAT THE LORD MAY GIVE YOU FLESH, - namely on account of your gluttony and murmuring, and therefore He will indeed give you flesh, but to your destruction: thus Vatablus and Abulensis. And it is an enallage of person: for God speaks of Himself in the third person, as if to say, Therefore I God will give you flesh. 18 and 20. And ye shall eat, etc., a month of days, - that is a whole month, or all the days of the month: thus Vatablus.
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20. UNTIL IT COME OUT THROUGH YOUR NOSTRILS, AND BECOME LOATHSOME TO YOU, - that is to say, Until from excessive voracity your stomach shall eject the flesh, and your nostrils shall breathe it out, and finally the flesh shall become loathsome and abominable to you. For this is what the Hebrew word zara properly signifies, although the Chaldean translator renders it as a stumbling-block, and the Septuagint as choler: but these do not so much interpret the proper signification of the word, as paraphrastically the sense and the thing itself. Ulysses Aldrovandus teaches, in his Ornithology, book XIII, chapter XXII, that quails, especially the fatter ones, if eaten frequently and in large quantities, generate putrid blood, and thick, phlegmatic and viscous humours, which are born to produce epilepsy, tetanus and similar diseases. Hence the Hebrews, gorging themselves on these, brought upon themselves nausea and other diseases. Thus St. Jerome, and Fracastorius, in book II of his work On the French Disease, when he says: "And let the sluggish quail, fattened heavily, be avoided." The ancients removed old quails from their tables, because they believed them to be nourished by poison, and thought they would likewise be poisoned if they ate them. But Aldrovandus refutes this; and there he also refutes the opinion of Galen and Pliny, who said they had observed many who were seized with distension of the muscles and spasm from eating quails, because, they say, these birds feed on hellebore. This is a singular remedy to turn away lust, gluttony and excess, if one considers the filth, phlegm, vomiting, nausea, and other things that follow from it. Thus in the Lives of the Fathers, book V, title V, number 22, a certain Hermit did so, who being tempted by the spirit of fornication concerning a certain woman, when he heard that she was dead, went and opened her sepulchre, and with his cloak wiped away the putrid filth of the decayed corpse; soon returning to the desert, when the foul suggestion pressed upon him, he gazed upon the stench of that infected cloak, saying: "Behold, you have what you sought, satisfy yourself from it." And thus with this foul cloth he tormented himself, until that lustful thought departed. For if the gluttonous body is punished with those filths with which the gluttonous soul shall be punished? Rightly therefore did Augustine say to Possidius in his Life, chapter XXII: "It is not the uncleanness of food that I fear, but the uncleanness of desire." Hence in the Lives of the Fathers, book V, title V, number 23, to a certain monk, who had overcome carnal temptation by labour and fasting, there appeared a demon, the instigator of carnal concupiscence, in the form of an ugly and foul Ethiopian woman, so that he could not bear her stench; moreover this Ethiopian woman said to him: "I am she who appear sweet in the hearts of men, but because of your obedience and the labour you endure, I have not been permitted to seduce you, but I have made known to you my foul stench." Thus Blessed Jacobone, tempted by a craving for beef, compared it and kept it in his chamber until it putrefied, and smelled horribly throughout the whole corridor, which he then smelled, and kissed it as if it were the most fragrant thing. On account of this stench being aroused, he was cast down by his Superior into a most foul place, where he gave thanks to God continually. Christ appeared to him consoling him, and saying: "Ask what you wish, and you shall obtain it." Then he said: "I beseech you, Lord, that you cast me into a place far more foul than this, that in it I may expiate my sins; for this is too tolerable for me." Soon Christ poured upon him an unusual consolation, and gave him grace, so that thereafter he was superior to all evils, hardships and torments of this life; and fixed as if in continual contemplation of God, he seemed almost rapt. He likewise at the beginning, to tame his gluttony, used wormwood, as if it were salt, on his foods, and infected them, until he came to the point that he referred the taste of food to God alone, so that finally nothing, except God, tasted good to him. Because you have rejected the Lord, - because you have rejected the manna, as being a great gift of the Lord, and because you repent of the deliverance by which the Lord led you out of Egypt.
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21. SIX HUNDRED THOUSAND FOOTMEN OF THIS PEOPLE ARE. - "Footmen," namely armed Hebrews: for the number of women, children, servants and Egyptians easily grew to thirty times a hundred thousand.
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23. Is the hand (that is, the power) of the Lord UNABLE TO DO ALL THINGS? - God here answers the doubt of Moses through the opposition of His omnipotence. For he himself, being troubled, showed certain movements of doubt and distrust in God, although on account of the disturbance and lack of consideration he did not sin gravely. St. Augustine, however, thinks that Moses doubted not about the thing promised, but only about the manner of its execution, as the Blessed Virgin doubted, saying: "How shall this be done, seeing I know not man?"
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25. THEY PROPHESIED. - You will ask, what and how? The Rabbis answer that these seventy elders prophesied concerning the death of Moses in the desert, and concerning the succession of Joshua in the leadership of the people; they conjecture this from the fact that Joshua said to Moses: "Forbid them." But these are their commentaries, indeed fabrications. Others more plausibly answer that they prophesied something concerning that which pertained to the governance of the people. Thirdly and best, Abulensis: They prophesied, he says, that is, by the instinct of God they celebrated God and the praises of God. For thus Saul is said to have prophesied, when, moved as it were by divine enthusiasm, he sang the praises of God, I Kings X. Thus also singers and psalmists are called Prophets, and are said to prophesy on harps, psalteries and cymbals, I Paralipomenon XVI: for this spirit was a sign and part of the general prophecy, of which I spoke in verse 17. AND THEY CEASED NO MORE. - For ceased, in Hebrew tasaphu, that is, they added: thus the Septuagint, Theodoret here, Question XX, and Vatable. Whence it follows that these seventy prophesied only on that day, no more. But our interpreter and the Chaldean, reading with other points, read iasupu, that is, they failed, they ceased, from the root soph, or asaph, that is, he finished, he failed, he ceased. And this is more true: for by this spirit (although not as regards the praises and song of God, yet as regards its other parts, of which I spoke in verse 17) these seventy continually had need for the governance and for deciding the disputes of the people. They therefore always had the prophetic spirit, as it were in habit prepared and assisting them; although they did not always prophesy in act, but only then, when they had to answer the questions of the people. For then God spoke to them inwardly, and inspired what was to be said or done, just as he inspired the Prophets with what they were to say or do.
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27. ELDAD AND MEDAD PROPHESY IN THE CAMP. - The Jews fable that these two were brothers of Moses, from the same father namely Amram, but from another mother. For Amram, after the law was given, Leviticus chapter XVIII, verse 12, repudiated Jochebed his wife, as being his aunt, and then took another, and begat Eldad and Medad from her. For, to pass over other things which Abulensis gathers here, if that were true, Eldad and Medad would have been at this time infants of one year, how therefore would they have prophesied? for that law, Leviticus chapter XVIII, was given in that very year which was the second from the departure from Egypt. Note "in the camp"; for the other sixty-eight prophesied in the presence of Moses in the tabernacle, and Joshua saw this: hence he did not envy them, because he saw Moses willing and causing them to prophesy, nor did anything through them detract from the honor of Moses, inasmuch as they were joined to and subject to Moses, and received this spirit from him; but the other two prophesying in the camp were separated from Moses, and in his absence and ignorance, or at least as Joshua thought, they prophesied: hence Joshua feared lest they should offend the authority and glory of Moses: thus Abulensis. There once existed a book of the oracles of Eldad and Medad, from which Hermas, a disciple of Paul, in the first book which is called the Shepherd, chapter II, has these words: "The Lord is near to those who turn to him, as it is written in Eldad and Medad, who prophesied in the wilderness to the people."
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28. IMMEDIATELY JOSHUA THE SON OF NUN, THE MINISTER OF MOSES, AND CHOSEN FROM AMONG MANY: - For although Moses had many servants, yet he had none more faithful, more familiar, and more diligent than Joshua, hence he also designated him as his successor. SAYS: MY LORD MOSES, FORBID THEM. - Joshua said this with some emulation or envy, fearing namely lest the glory and authority of Moses should be diminished, if others also prophesied equally as Moses, especially in the camp, unknown or against the will of Moses, as Joshua thought. Yet this fault was venial, because he was concerned not for his own, but for the glory of Moses his leader and lord, and for the good of the people. These things are evident from the response of Moses. The Chaldean translates it, send them to prison, and thus it can be translated from the Hebrew.
11:29
29. BUT HE SAID: WHY, HE SAYS, DO YOU ENVY FOR ME? WOULD THAT ALL THE PEOPLE WOULD PROPHESY? - Let all Prelates, Doctors, preachers imitate this spirit of charity, who seek not their own, but the glory of God alone, and ask for what Martha asked of Christ: "Tell my sister to help me." This is a liberal and royal spirit, which shares its honors with friends: thus Alexander, when the wife of Darius, a captive, greeted Hephaestion for Alexander, and when she, knowing her error, was ashamed, said: "You did not err, I myself am Alexander." Again, Mazaeus, who had great favor with Darius, to his son, prefect of a Satrapy, he added another and greater. But he, refusing, said: "Then, O king, there was one Darius; now you have made many Alexanders." Thus Plutarch in Alexander. 30. AND MOSES RETURNED TO THE CAMP, - Namely from the tabernacle, which was in the midst of the camps, he went out to the camps of the people lying round about.
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31. A wind going forth from the Lord, - that is to say, a wind recently produced by the Lord, beyond the order of nature, brought quails. A similar phrase is found in Genesis I, 2; Exodus X, 19. This was another sending of quails different from that of which Exodus XVI, 13 speaks. For that one occurred shortly after the departure from Egypt, in the first year, at the eighth encampment, which was in Sin; but this one occurred in the second year, at the thirteenth encampment, which was at the Graves of Lust. AND BROUGHT QUAILS ACROSS THE SEA (the Red Sea, which they had already crossed). - Whence Psalm LXXVII, 26, this wind bringing quails is said to have been the African or Libyan wind, which is partly Western, partly Southern; for the Red Sea faced the desert in such a direction. Whence also Josephus asserts that these quails were brought, not from the Ortygian islands, as if from afar (for they were situated in Greece), but from the Arabian gulf, which abounds in them. This wind therefore was not so much natural as miraculous, and a work of the power of God. For Pliny, book X, chapter XXIII, asserts that quails naturally fly when the North wind blows, not the South wind, inasmuch as it is moist and heavier. Note: This wind, and consequently these quails brought by it, were sent by an angel, or rather by several angels: indeed Abulensis thinks that individual quails were brought by individual angels. For one angel, he says, could not extend his impulsive power through many, because they would be discontinuous. But this is false; for thus many thousands, indeed millions of angels would have had to be occupied in this bringing of quails: therefore the same angel could bring many, namely all that were within the sphere of his activity, even if they were discontinuous. For if men can simultaneously move several things that are discontinuous, therefore much more can angels.
Quails. - The Septuagint translates it as ortygometra; thus also our Interpreter translates it in Wisdom XVI, 2: although Ulysses Aldrovandus distinguishes ortygometra from quail, nevertheless Scripture takes them for the same thing here and elsewhere. You may ask, why are quails called ortygometra? First, Isidore, book XII of the Etymologies, chapter VII, and Abulensis give this reason, that this bird was first seen in the Ortygian islands, hence called ὄρτυγα; but why is it called ortygometra? Second, Jansenius in Wisdom chapter XVI, answers that ortygometra is called the leader of quails, as if μέτρον ὄρτυγος, because metron, that is measure and moderatrix, is of quails; but μέτρον is written with epsilon, while ὄρτυγομάτρα is written with a. Third therefore and genuinely, ortygometra is called as if ὀρτύγων, that is of quails, μήτηρ, that is mother, or μήτρα, that is matrix; whence also Aristotle, book VIII of the History of Animals, calls it absolutely μήτηρ. For ortygometra is the very king of quails, which is larger and darker than the other quails and leads the rest, whom they follow as a leader, just as bees follow their king. Understand therefore the whole army of quails under the leader; where the leader is, there is the army. Whence Isidore: "Ortygometra," he says, "is the quail that leads the flock;" and Pliny calls it "the leader of quails"; whence also we commonly call it in French: roi ou mère des cailles. Fourth, Hesychius in the Lexicon, and Peter Nannius in Wisdom chapter XVI: I see, he says, that the suffix μήτρα is added to certain animals, when larger ones of that kind are designated, as echinometra is a larger and spikier sea urchin, of which Pliny, book IX, chapter 21; leonimetra is a larger lion, of which Gesner speaks in his work on the lion; thus ortygometra is a larger quail. For it is sufficiently probable that these miraculous quails, as it were a work of God, were larger and more excellent than others. But thus they would rather be called ortygometrae in the plural, whereas now it is called ortygometra in the singular: wherefore the third explanation already given is truer and more solid.
You ask secondly, why God, when the Hebrews asked for meat, gave them quails rather than doves, sheep, geese, etc.? I answer first, because quails were at hand in abundance; for they abound in the Arabian Gulf, which was near to the Hebrews, as Josephus testifies. Secondly, because the flesh of quails is excellent and delicate, especially in that place; but it befits God to give excellent things. Thus Abulensis. Galen and Aldrovandus add that quails cure epilepsy, and therefore Hercules carried quails with him wherever he journeyed, so that through them he might cure his epilepsy; whence the Poet: "The quail preserved strenuous Hercules." Mystically, St. Cyril, book III on John, chapter XXXIV, teaches that quails denoted the old law. "For never," he says, "does this bird rise up in flight, but always flies near the ground. For the discipline of the law is in a certain way earthly, containing Jewish animal offerings and purifications, by which they were not lifted up much from the earth." Again Bede, in chapter XXIII of Exodus, understands by quails the preachings divinely sent, which pass through sounding words, as it were through the air with wings, by which through faith those are fed who strive to reach the homeland of the heavenly kingdom. And he adds: "It can also," he says, "signify the words of the law as food for birds, which fed the carnal people as with flesh, through words divinely sent as if winged." Tropologically, the migration of quails from one region to another signifies those who esteem themselves pilgrims here, and sigh toward heaven with their whole heart. For they fly in flocks and choose a leader for the journey; these rejoice to dwell together, and will follow one leader. They avoid the South wind and seek the North: these flee the carnal prosperity of this world, and pursue abstinence and penance. When the leader of the flock is slain by a hawk, they adopt another of a different kind as their leader: these, with Adam as parent and leader seduced and slain by the devil, choose and follow a leader of a different kind and nature, namely Christ. Thus Aldrovandus, Ornithology, book XIII, chapter XXII. He sent down into the camps—he caused to fall into the camps round about, over the space of one day's journey.
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Abulensis notes that not only the impious murmurers, but also just men ate of these quails. For this was God's benefit general to all, and given especially to the just to enjoy. For the whole people ate of these quails; nor did any sin by eating them (even if they had murmured before), unless perhaps by eating them too greedily, but they sinned only by murmuring, and by murmuringly demanding the food. The same was true of the manna, which was likewise given on account of murmuring: yet afterwards all ate it lawfully for forty years, Exodus chapter XVI. For, as Abulensis says, the people indeed sinned by murmuring in asking for manna and meat; yet the cause of obtaining this from God was not sin (for the sin of this murmuring was not the cause, but only the occasion), but the goodness of God, and the goodness of certain just men not murmuring, nor asking for food, to whom God wished to show compassion, and to do good liberally. Whence Rabanus says: "The carnal people of the Jews, despising the heavenly food, desired meat, but God so tempered judgment that he punished the wicked, nor denied sustenance to the weak." 32. HE GATHERED TOGETHER A MULTITUDE OF QUAILS; HE THAT HAD GATHERED LEAST, TEN CORS.—A cor contained thirty modii, or measures once common; ten cors therefore made 300 Roman modii: for each one gathered only as much as would suffice for food for a month; if each gathered so much, consider how immense was the multitude of quails: for those gathering them were easily millions of men. Let us suppose that in each modius there were only twenty quails, just as a modius contains twenty pounds of grain: hence it follows that each one gathering 300 modii gathered six thousand quails, and consequently that one million men gathered six thousand millions, and two million men gathered twelve thousand millions of quails. Behold how rich in mercy and liberal in his benefits is God: let us be such also in almsgiving. For God here, wishing to satisfy the Jews not only in hunger and gluttony, but also in the eyes of avarice abundantly, sent them such a multitude of quails, which could suffice not only for a month, as Moses promised in verse 20, but also for many months. For divide six thousand quails by days, giving to each day twenty-five quails (for who would devour more in one day?), you will find that six thousand quails sufficed each one for food for 240 days, which make eight months. For if in one month they had consumed six thousand, each one would have had to devour two hundred quails daily, which not even Polyphemus could have devoured. He therefore appointed a month for eating them, verse 20, because when the month was ended he had determined to punish this gluttony and murmuring of theirs, and to punish them with death. AND THEY DRIED THEM.—In Hebrew, spreading them out they spread them round about, namely for the purpose of drying, so that they might preserve them for the future, lest they rot; for they ate them for a whole month.
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33. THE FLESH WAS YET IN THEIR TEETH, AND THIS KIND OF FOOD HAD NOT FAILED, AND BEHOLD THE WRATH OF THE LORD WAS KINDLED AGAINST THE PEOPLE, AND HE SMOTE THEM WITH AN EXCEEDING GREAT PLAGUE, - that is to say, the Hebrews were continually eating flesh, and it did not fail, namely for a whole month, as the Lord had promised in verse 20; for God wished first to fulfill His promise before punishing the murmurers: whom finally at the end of the month, with the flesh still adhering to their teeth, He punished with a deadly plague. Hence it appears that most of those who murmured ate these quails greedily, and God punished both their gluttony and their murmuring with death. A plague exceeding great. - This plague was fire, which was afterwards repressed and consumed by the prayers of Moses, as was said in verse 3. For that passage is to be referred to this verse, as was shown there: this plague did not touch the just, but only the murmurers.
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34. AND THAT PLACE WAS CALLED, THE GRAVES OF LUST: FOR THERE THEY BURIED THE PEOPLE, THAT HAD LUSTED - for flesh. Let the gluttonous, and especially the drunken, often visit these Graves of Lust, who, just as they bury reason, so also bury soul and body in wine: whose soul therefore, like the rich glutton, shall soon be buried in hell; but the flesh, thus fattened, shall be buried in the belly of worms and toads. Let them hear that saying of Plutarch: "In the luxury of food the punishment of death is inflicted." Let them often read the epitaph of Sardanapalus, now buried and putrid: "These things I have which I have eaten, and which my insatiate lust has drunk; riches, and those things which once did not make me blessed, are not; I am ashes." This therefore is the fruit of lust, that, as the Apostle says, I Tim. VI, 9, men plunge into destruction and perdition. Wherefore St. Peter rightly admonishes, epistle II, cap. I, 4, to flee the lust which is in the world, corruption; and Eccles. XVIII, 30: "If thou givest," it says, "thy soul the desires thereof, it shall make thee a joy to thy enemies." Charlemagne the Emperor ordered a drunkard to be drowned: because, he said, this destroyer of wine deserves, not to be buried in wine, but in water; so that he who drowned himself in wine, may be drowned in water, and water may satisfy his thirst. Alexander the Great buried himself in wine, and died: for when he had twice drained a huge cup (which held two congii) offered by Proteas, a most bibulous man, he collapsed, lay down, and perished; Athenaeus is witness, lib. X, cap. XI. Thus gluttony punished the Israelites in the worship of Beelphegor with sudden death, Num. XXV; gluttony transferred the right of the firstborn from Esau to Jacob, Genesis XXV; gluttony exposed Ela to be slain by the sword of Zimri, III Kings XVI, 9; gluttony through Judith cut off the head of Holofernes; gluttony killed Simon Maccabaeus with his sons at a banquet, I Maccabees XVI. Finally, Baltasar, buried in wine, saw the hand writing the sentence of death and destruction: Mane, tekel, phares; and in that same night he was deprived of his kingdom and his life, Daniel, chapter V, verse 25. Note: Josephus passes over these things in silence, and narrates other things differently, as he often does elsewhere, because he writes for Gentiles, to whom he wishes to commend his nation and religion. Whence those things which could make the nation or religion of the Jews vile and contemptible to the Gentiles, he either omits, or softens and colors, as the Abulensian rightly observes here, Quaest. ult. THEY CAME TO HASEROTH. - This is the fourteenth station of the Hebrews in the desert.
Machine translation from the Latin, not reviewed.
11:8
Manna (Hebrew: mān; Septuagint: Mánna)
… fine as hoarfrost, like white coriander seed and with a taste like a cake with honey (Ex. 16:14, 31). "The people scattered to gather it and, having ground it into flour at the mill or pounded it in the mortar, cooked it in a pot and made cakes of it" (Num. 11:8). Night fell and it was gathered every morning, except on the Sabbath, for which it was gathered the previous day. The manna gathered beyond need went bad, bred worms, except that …
11:12
In this second sense "bosom" is used in the Babylonian language (Code of Hammurabi, XL, 49 ff.: the king carries his subjects in his bosom) and in the Hebrew language (Num. 11, 12; 1 Kings 3, 20; 17, 19; Lam. 2, 12).
11:16
Sanhedrin (Συνέδριον « Assembly »)
… Although the most ancient texts are not in agreement, it is held that the members totaled 71, perhaps with reference to Ex. 24:1, 9; Num. 11:16. By the term "high priests" (οἱ ἀρχιερεῖς) were understood the high priest
11:24
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… This is a religion that does not come from man, but from God, of whom M. was only the "prophet," the spokesman (Ex. 3:10; 4:12; Num. 11:24 ff.; 12:2; Deut. 18:15, 18; 34:10; Hos. 12:4; Ps. 103:7, etc.). …
11:25
… Moses regarded such a manifestation as a divine gift: "Would that all the people were sharers in such a gift" (Num. 11:25-29). In the 11th century, at the time of Samuel, this phenomenon of collective prophetism reappears (I Sam. 10:5 f., 9-12; 19:18-24), which seems to reach its climax under Elijah and …
11:26
Eldad ('Eldād, "God Has Loved")
… The sensational incident was reported to Moses, who, when invited to forbid that independent manifestation, as being almost a withdrawal from his authority, answered: "Oh, would that God might grant that all were thus favored with the richest manifestations of the divine spirit!" (Num. 11:26-30). A book of prophecies of E. and Medad is cited by the Shepherd of Hermas (Visio II, 3, 4).
11:29
… particular trust, such as the war against the Amalekites, while Moses prayed on the mountain (Ex. 17:9-13), and the exploration of Canaan (Num. 13); he took him with him onto Sinai when he received the Tablets of the Law (Ex. 24:13) and always held him dear (Num. 11:29; 14:6 ff.). …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.