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1.And when the people complained, it displeased the Lord. (11) The ambiguous signification of the participle (12) causes the translators to twist this passage into a variety of meanings. Since the Hebrew root און,aven, is sometimes trouble and labor, sometimes fatigue, sometimes iniquity, sometimes falsehood, some translate it, “ people were, as it were, complaining or murmuring.” Others (though this seems to be more beside the mark) insert the adverb unjustly; as if Moses said, that their complaint was unjust, when they expostulated with God. Others render it, “ sick, (nauseantes, ” but this savors too much of affectation; others, “ or dealing treacherously.” Some derive it from the root תואנה, thonah, and thus explain it, “ occasion,” which I reject as far fetched. To me the word fainting (fatiscendi) seems to suit best; for they failed, as if broken down with weariness. It is probable that no other crime is alleged against them than that, abandoning the desire to proceed, they fell into supineness and inactivity, which was to turn their back upon God, and repudiate the promised inheritance. This sense will suit very well, and thus the proper meaning of the word will be retained. Thus, Ezekiel calls by the name תאנים, theunim, those fatigues, whereby men destroy and overwhelm themselves through undertaking too much work. Still, I do not deny that, when they lay in a state of despondency, they uttered words of reproach against God; especially since Moses says that this displeased the ears of God, and not His eyes; yet the origin of the evil was, as I have stated, that they fainted with weariness, so as to refuse to follow God any further.
And the Lord heard it. He more plainly declares that the people broke forth into open complaints; and it is probable that they even east reproaches upon God, as we infer from the heaviness of this punishment. Although some understand the word fire metaphorically for vengeance, it is more correct to take it simply according to the natural meaning of the word, i.e., that a part of the camp burnt with a conflagration sent from God. Still a question arises, what was that part or extremity of the camp which the fire seized upon? for some think that the punishment began with the leaders themselves, whose crime was the more atrocious. Others suppose that the fire raged among the common people, from the midst of whom the murmuring arose. But I rather conjecture, as in a matter of uncertainty, that God kindled the fire in some extreme part, so as to awaken their terror, in order that there might be room for pardon; since it is presently added, that tie was content with the punishment of a few. It must, however, be remarked, that because the people were conscious of their sin, the door was shut against their prayers. Hence it is, that they cry to Moses rather than to God; and we may infer that, being devoid of repentance and faith, they dreaded to look upon God. This is the reward of a bad conscience, to seek for rest in our disquietude, and still to fly from God, who alone can allay our trouble and alarm. From the fact that God is appeased at the intercession of Moses, we gather that temporal punishment is often remitted to the wicked, although they still remain exposed to the judgment of God. When he says that the fire of the Lord was sunk down, (13) for this is the proper signification of the word שקע, shakang, he designates the way in which it was put out, and in which God’ mercy openly manifested itself; as also, on the other hand. it is called the fire of God, as having been plainly kindled by Him, lest any should suppose that it was an accidental conflagration. A name also was imposed on the place, which might be a memorial to posterity both of the crime and its punishment; for Tabera is a burning, or combustion.
(11) Lat., “ the people was, as it were, fainting (fatiscentes,) if, was displeasing in the ears of Jehovah.” Fr. “ il adveint que le peuple fut comme gens discouragez, (margin, despitez,) ce que despleut aux aureilles de l’” afterwards it came to pass that the people were as persons discouraged (or fretted) which displeased the ears of God.
(12) מתאננים. Prof. Robertson and Simon agree in referring this participle Hithpahel to the root אנן he groaned heavily, rather than to און C., as usual, has given some of the Rabbinical expositions which he saw in S.M. תאנה occurs in Jud_14:4., where A.V. has occasion; תאנים in Eze_24:12, where Simon’ Lexicon notices it as meaning wearinesses, placing this word under the root און. — W.
(13) Lat., “ demersum.” A.V. “” Margin, “ sunk.” “ שקע, Submergi; In profundum deprimi, comprimi, reprimi.” —Buxtorf.