Watches, like sentinels, observing the signal of the cloud; and regulating the time and course of their marches by its direction. (Haydock) CHAPTER IX. Two trumpets. These were probably deemed sufficient at first, though in the days of Josue there were seven, (Calmet) and in those of Solomon 20,000. (Josephus, [Antiquities?] viii. 2.) (Tirinus) --- They were used for all public assemblies. Josephus (iii. 11,) says, one was sounded to call the princes together, and the other to collect the people, which is not quite conformable to the Scriptures. (Calmet) Once. Hebrew, "with one trumpet." If both sounded together uniformly, the people assembled, ver. 7. Longer, and with interruptions. Hebrew teruha, "a signal," an alarm. Septuagint, "a loud cry of victory." Chaldean, "the taratantara," as Montanus translates, in allusion to the sound of the Hebrew word, (Calmet) or of the trumpets. When they were sounded with a variety of notes, or at different intervals, all knew that the camp was to break up, even though they had not been attentive to the motions of the cloud. Then Juda led the van, chap. ii. 9. (Haydock) And, &c. Hebrew, "they shall blow an alarm for their marches." This must be referred to the camps on the west, which proceeded forward at the third sounding, as those on the north did at the fourth, according to the Septuagint. (Haydock) Sound. High mysteries must be reserved for the more learned. (Theodoret, q. 15.) (Worthington) Priests. God's officers and heralds. Curtius (3) observes, that among the Persians at day-break, the signal was given from the king's tent by sound of trumpet. Your God, who will reward your obedience with victory. And on. This serves to explain what kind of banquet was meant. On the festivals of religion, peace-offerings were made, of which those who were pure, might partake. (Haydock) --- On solemn and extraordinary occasions, holocausts were also presented to God by the whole nation; and the trumpets announced those public rejoicings, 2 Paralipomenon v. 12., and xxix. 26. (Calmet) --- Months. The day when the moon first appeared, was a festival day among the Jews, (Menochius) or the first day of the month, while they observed the solar year. The second. The Samaritan copy here places what we read, Deuteronomy i. 7, 8; and it is certain that those words were addressed to Moses on this occasion, though it be not so certain that they were written by him in this place. (Calmet) --- Of the month Jiar. The Hebrews had continued near Sinai a year and 20 days. Thence they went to the desert of Pharan, encamping first at the sepulchres of concupiscence, and at Haseroth, which were probably in that desert. Moses only specifies those encampments, where something memorable took place. He mentions none between Asiongaber and Cades, thought the length of the journey required many, Numbers xi. 34., and xiii. 1. (Calmet) --- Perhaps he only reckons those among the stations where the people continued a considerable time. It. Hence it would appear, that part of the Levites followed Juda's division, which was preceded by the priests bearing the ark, (ver. 33,) while the Caathites bore the sacred vessels after Ruben, (ver. 21,) and were followed by Ephraim and Gad. But Calmet observes, that the Levites, and the whole camp of the Lord, came in the middle of the four great divisions, immediately after Ruben, chap. ii. 9, 17. Salien thinks, that the ark and cloud led the way, and returned to the middle at the end of the journey, ver. 36. (Haydock) (Tirinus) Sanctuary, or holy vessels. They never set them down, till they arrived at the place where the tabernacle was to be fixed. Hebrew may be, "the sons of Caath set forward, bearing the vessels of the sanctuary, (Calmet) and they ( the other Levites, ver. 17,) set up the boards and curtains of the tabernacle till they arrived;" that so both the vessels and the ark might be placed in proper order. If the ark had to return into the middle of the camp from leading the way, as Salien insinuates; while it passed between the ranks of Juda, the Levites would have time to arrange every thing. (Haydock) CHAPTER X. Hobab; probably the brother of Sephora, and son of Raguel or Jethro, who had departed, leaving this son for a guide to Moses. Though God directed the marches of the Hebrews, he would not have them to neglect human means. --- Kinsman. The Hebrew clothen, and Greek gambros, are not more determinate, as they signify either father, son, or brother-in-law (see Exodus ii. 18.; Calmet); or in general a relation. (St. Jerome) (Du Hamel) Guide, being well acquainted with the country, and consequently able to point out the best places for pasturage and for water, and to inform us what sort of people we are near. Hebrew, "thou shalt serve us for eyes." Septuagint, "as a senator." The Persians had officers who had the title of eyes and ears of the king. (Brisson 1.) Some suppose that Moses stood in no need of Hobab, having lived himself in that country 40 years, with Jethro; and that he only wished to keep his kinsman with him, that he might observe the true religion. He supposed at that time that they would presently obtain possession of Chanaan. But the sins of the people caused almost all to perish in the desert. Hobab probably accepted of the proposal, as we find the Cineans, descendants of Jethro, holding a portion of the land, Judges i. 16. (Calmet) His posterity, the Rechabites, were noted for more than usual piety; and were the same with the Essenes, according to Serarius, and the first authors of a monastic life, Jeremias xxxv. (Tirinus) Journey. During this time, we know not where they encamped. The first place that is specified is Tabera, or "the burning," (chap. xi. 3.; Calmet) which St. Jerome believes is the same place which was also called the sepulchres of concupiscence, (ver. 34,) the 13th station, (Haydock) which is described above as the desert of Pharan. (Menochius) --- Before them. See ver. 17. (Haydock) --- The Rabbins assert that there were two arks; one containing the writings of Moses going before, with the lawgiver, at the head of the army; and the other, carried by the Levites, in the centre. (Drusius) --- Calmet would rather translate "went in their presence;" that is, in the midst. The kings of Persia always marched in the centre, for greater safety, and that they might communicate their orders with more expedition, as well as to keep all in order, and observe what was doing. (Xenophon.; Cyrop. iv. and viii.; Arian ii. and iii.) (Calmet) --- But the ark of God would probably go before the people, with the cloud, which hung over it. Host. Septuagint, "Bring, or turn back, (Haydock) O Lord, the thousands, the myriads in Israel." Some give the same sense to the Hebrew. (Calmet) --- Prayers are composed, not only for the obtaining of good in general, but also for particular purposes. (Worthington) 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) --- 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 xlviii. 2. "The fire devoured one part of the camp," Septuagint. Up, as rain is by the earth, Amos ix. 5. The burning. Hebrew tabherah. (Challoner) --- Calmet uses no reason for confounding this station with that mentioned [in] ver. 34. 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," &c. (Haydock) --- 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) --- This verse may relate a different history from the preceding ones, as the punishment was of another kind. (Du Hamel) --- The murmurers were burnt to death. (Haydock) Fish. The Nile abounds in fish, which they might catch freely. The fish of the lake M\'9cris, brought a considerable revenue to the king of Egypt. (Herodotus, ii. 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, ii. 37,) and the people from such as had scales, and from eels, because they believed they were sacred. (Herodotus, ii. 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. --- Garlic. These things are much more delicious and wholesome in hot countries. The Greeks fed much on cucumbers and garlic. (Aristophanes) --- 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. iii. 18, &c.) The wounded Machaon feasts upon onions, &c. (Homer, Iliad ix.) The Egyptians afterwards scrupled to eat leeks and onions. (Calmet) --- Porrum &cepe nefas violare....O sanctas gentes! quibus h\'e6c nascuntur in hortis---Numina. (Juvenal, Sat. xv.) But in the earlier ages Moses represents them as accustomed to such food. (Haydock) Dry, like people quite worn out for want of food. (Psalm ci. 5, 12; Lamentations iv. 8.) --- Nothing. An exaggeration. We are disgusted with this light food. (Calmet) --- They wished not only for the taste, but also for the colour, of other meats. (Menochius) --- How often do we imitate their folly, when we are disgusted with the bread of life! (Haydock) Bdellium. Bdellium, according to Pliny, ([Natural History?] lib. xxi. chap. 9,) was of the colour of a man's nail, white and bright; (Challoner) or like wax, ([Natural History?] lib. xii. 9,) between white and yellow. It might resemble a tarnished pearl or ivory in colour, and coriander-seed in shape. Oil; or, when unprepared, like flour and honey, Exodus xvi. 31. (Calmet) 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. Nurse. We often read of men nursing or watching over others. (4 Kings x. 5; Esther ii. 11.) Thus kings shall nurse the Church, Isaias xlix. 23. (Calmet) --- All who have authority should treat their subjects with love. (Menochius) 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. Evils. Hebrew, "my misfortune." The Rabbins say their, or thy, was formerly written, but corrected by the scribes. (Calmet) --- Moses fears the anger of God falling upon the people. (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 xxiv. 19. (Kennicott, i. 412.) God does not reprehend Moses as guilty of any disrespect or pusillanimity. (Haydock) --- The holy man prays with due submission to the will of the most High. (Worthington) 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) --- Calmet calls this in question. (Dissert. on the Police, &c.) 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 iii. 14,) who say that the traditions explaining the law were entrusted to them. (Jarchi, &c.) --- Ancients; a title of authority in the East. See Genesis l. 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) --- They were thus authorized to decide controversies peremptorily, and to consult God, like Moses, being endued also with a prophetic spirit. (Menochius) 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. 6.) Theodoret (q. 18,) also adds, that a person confers baptism on thousands, and yet loses no part of the grace himself. Selden (Syn. ii. 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.) Sanctified. Prepare yourselves to receive flesh. The word is often used in this sense, Jeremias vi. 4, &c. (Onkelos) --- Cease to murmur, and bewail your sin. (Calmet) Of days complete. So two years of days, means two full years. (1 Machabees i. 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. People, able to bear arms. (Haydock) --- In all there were above two millions. (Calmet) Fishes. Moses does not distinguish them from flesh, no more than St. Paul does, 1 Corinthians xv. 39. Fish was not formerly allowed on fasting days. (Calmet) Unable: Hebrew, "shortened." Septuagint, "insufficient." Moses had expresed his astonishment, not his doubts; though the words might convey the latter idea to us more than his behaviour in chap. xx. 10. But God sees the heart. --- 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) Afterwards. Some give a contrary meaning to the Hebrew, with the Septuagint, Syriac, &c.: "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) --- Saul is said to have prophesied when he praised God, 1 Kings x. 5, 10. (Menochius) Forth, being lawfully hindered, (Calmet) or out of humility. (St. Jerome, ep. 127.) 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, &c. (Calmet) --- Hermas (11. 2.) refers to some of their predictions: "The Lord is nigh to those who are converts." See Psalm xxxiii. 19. (Haydock) --- But they prophesied probably, by announcing only, as men inspired, the praises of God and sentiments of piety, without diving into futurity. (Calmet) --- Theodoret (q. 21) thinks they were not of the 70 judges, but equal in dignity to them. (Cotelier.) 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 xvii. 10. (Calmet) --- Josue was afraid lest they had assumed this air of authority in opposition to Moses. St. John addressed our Saviour, under the same impressions of zeal, Luke ix. 49. Camp of the people, from the tabernacle, which was in the midst of it. (Haydock) 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 lxxvii. 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, i. 15.) God had sent the Hebrews a similar provision for one day, about the same season of the year, Exodus xvi. 13. --- Flew. The Hebrew says simply, "as it were two cubits upon the earth;" whether they were heaped one upon the other to that height, or, as it is more probable, (Calmet) they flew only so much above the ground, an might easily be killed. (Haydock) --- The Septuagint call them ortygometra, the leader, or the largest sort of quails. Suppose twenty of them 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) --- Philo takes notice, that the Jews were very fond of this food; and Aristotle (Anim., viii. 12,) says, their flesh is as good as that of woodcocks. (Tirinus) Cores. Hebrew, "Chomarim," each of contained 100 gomers. One gomer was the daily allowance of manna for each person, and of course their 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, &c., have "heaps." We need not have recourse to a new creation of these birds, as their numbers are very surprising. (Pliny, [Natural History?] x. 23.) In Italy above 100,000 have been caught in one day, within the space of 5,000 paces. (Blond.) The Psalmist compares the number brought on this occasion, to the dust, or to the sand of the sea-shore, Psalm lxxvii. 27. --- Dried them in the sun, having first salted them, as the Egyptians did. (Calmet) (Athen\'e6us.) --- Many quails are found in Egypt, and around the Arabian Gulf. (Josephus, [Antiquities?] iii.) (Du Hamel) Plague of fire, ver. 3, Psalm lxxvii. 21. (Cornelius a Lapide) --- Failed, after the month was expired. (Menochius) --- 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) --- 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.) The graves of lust; or the sepulchres of concupiscence: so called from their irregular desire of flesh. In Hebrew Kibroth Hattaavah. (Challoner) --- 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)