Numberschapter 11
35 verses · Moses, by tradition · 15th to 13th century BC · The Law
Key verse
We remember the fish we ate freely in Egypt, along with the cucumbers, melons, leeks, onions, and garlic.
It stands in We remember the fish of Egypt, verses 4 to 9.
The chapter
Chapter summary
Murmuring at Taberah and Kibroth-hattaavah. The people complain; fire of the LORD burns in the outskirts. They weep for flesh: ‘we remember the fish … the cucumbers, and the melons, and the leeks, and the onions, and the garlick’; the manna despised. Moses is overwhelmed and cries out; the LORD gives seventy elders a share of his spirit. Eldad and Medad prophesy in the camp; Joshua would stop them, Moses says, ‘would God that all the LORD's people were prophets’. A wind from the LORD brings quails. A day's journey deep around the camp. And while the flesh is yet between their teeth, plague breaks out. They bury the people of lust.
Context
Law · Moses · Numbers overview
The world behind this chapter
Numbers 11The history
The chapter is Moses' own, and it records his own breaking point, since the man carrying the whole camp asks God to kill him rather than keep going.
The time is days after the column left Sinai, on the dating the text gives at Numbers 10:11. The places are two camps between Sinai and the Wilderness of Paran, each named in the chapter for what happened there.
The rest of the history, and what it meant to them
The manna is described closely, like coriander seed, the colour of gum resin, gathered in the morning, ground in hand mills or crushed in mortars, and boiled or baked into cakes that tasted of oil. It was food every day, reliably, and it was the same food.
Fish, cucumbers, melons, leeks, onions and garlic were all staples of the Egyptian diet, and Egyptian records and tomb paintings carry the list. Nile fish were abundant enough for labourers to eat cheaply, and onions and garlic were standard workers' rations. Their memory of Egypt was accurate and selective, since it left out the whips.
Migrating quail cross the Sinai peninsula in large numbers each spring and autumn, flying low and arriving tired enough to be taken by hand, and Egyptians harvested and salted them by the thousand. What the chapter claims beyond that is the timing, the quantity and the wind that drove them in.
What it meant to them
First hearers learned how quickly a rescued people can describe slavery as the better life. The bread they had begged for a year earlier was the bread they now despised. They also saw a leader given help rather than replaced, and a leader who welcomed a gift given to other men. The answer Moses gave about Eldad and Medad stood over every later quarrel about who may speak for God in Israel.
Sources cited
- John H. Walton, Victor H. Matthews and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament
- Timothy R. Ashley, The Book of Numbers (New International Commentary on the Old Testament)
- The chapter's published exposition notes on Numbers 11:3 and on Numbers 11:7-9, written from Albert Barnes, Notes on the Old Testament , John Gill, *Exposition of the Old Testament*, and Keil and Delitzsch, *Biblical Commentary on the Old Testament: The Pentateuch*
- The chapter's published exposition note on Numbers 11:4-6, written from Adam Clarke, Commentary on the Bible , and Matthew Henry, *Commentary on the Whole Bible*
Where the chapter sits
Numbers 11 falls in From Sinai to Kadesh (chapters 11–14). Murmuring over food, Miriam and Aaron against Moses, the twelve spies, the forty-year sentence.
Before it: First census and camp order, chapters 1–10. After it: Wilderness rebellions and instruction, chapters 15–20.
The whole shape of Numbers→The structure of this chapter
Threads running through this chapter
- Murmuring, from provision to judgmentPattern, v. 1
Places1
The heads below are this chapter's scenes. The numbered points under each are its verses.
A. Fire at the edge of the camp
1. (vv. 1-2)
Numbers 11:1
“See the marginal rendering. They murmured against the privations of the march. The fire of the Lord - Probably lightning; compare Psa 78:21. In the uttermost parts - Rather, in the end. The fire did not reach far into the camp. It was quickly quenched at the intercession of Moses.”
Numbers 11:2
“The fire was quenched - Was sunk, or swallowed up, as in the margin. The plague, of whatever sort, ceased to act, and the people had respite.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
In Exodus a complaint of this kind was answered with water at Marah, bread in the wilderness of Sin, and water out of the rock at Rephidim. Here the people complain, the LORD hears it, and fire burns in the uttermost parts of the camp, which is the change that governs the rest of the book. The text records no grievance and no demand, only that they complained and that he heard. Moses prays, the fire sinks, and 1 Corinthians 10:10 names murmuring among the things written for the warning of later readers.
2. (v. 3)
The ground is named for what happened on it, Taberah, which is burning. Barnes points out that Taberah is missing from the list of stations in Numbers 33, so it marks a spot rather than a camp, and he reads the stop as the one chapter 33 records under the name given later at verse 34. Deuteronomy 9:22 puts Taberah at the head of a short list Moses reads back to Israel, Taberah and Massah and Kibroth-hattaavah.
B. We remember the fish of Egypt
1. (vv. 4-6)
Numbers 11:4
“The mixed multitude - האספסף hasaphsuph, the collected or gathered people. Such as came out of Egypt with the Israelites; and are mentioned Exo 12:38. This mongrel people, who had comparatively little of the knowledge of God, feeling the difficulties and fatigues of the journey, were the first to complain; and then we find the children of Israel joined them in their complainings, and made a common cause with these demi-infidels.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Numbers 11:4
“We should not indulge ourselves in any desire which we cannot in faith turn into prayer, as we cannot when we ask meat for our lust, Ps. lxxviii. For this sin the anger of the Lord was kindled greatly against them, which is written for our admonition, that we should not lust after evil things as they lusted, 1 Cor. x.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Numbers 11:6
“It may be noticed that the resemblance of the manna to coriander seed was not in the color, but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Numbers 11:6
“But now our soul is dried away,....”
The craving starts with the mixed multitude, the crowd that came up out of Egypt with Israel at Exodus 12:38, and the children of Israel weep after them. What they remember is the food of a slave country, the fish and the cucumbers and the melons and the leeks and the onions and the garlick, and they say they ate the fish freely, which is to say at no price, while they were owned. Matthew Henry marks what the list leaves out, the brick kilns and the taskmasters and the smart of the whip. Verse 6 states the grievance itself, that there is nothing before their eyes but the manna.
2. (vv. 7-9)
Numbers 11:7
“And the manna was as coriander seed,.... Not in colour, for that is black or darkish, whereas the manna was white, as is generally observed; of which See Gill on Exo 16:31; however it might be like the coriander, because of its form and figure, being round, and because of its quantity, being small, Exo 16:14; Some think the mustard seed is meant, as Aben Ezra observes, which is the least of all seeds; it seems that the manna fell in small round grains, like to such seed.”
1 more voice on this verse
Numbers 11:7
“As coriander-seed - Not for colour, for that is black, but for shape and figure. Bdellium - Is either the gum of a tree, of a white and bright colour, or rather a gem or precious stone, as the Hebrew doctors take it; and particularly a pearl wherewith the Manna manifestly agrees both in its colour, which is white, Exod. xvi, 14, and in its figure which is round.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
Numbers 11:8
“And the people went about and gathered it,....”
Numbers 11:9
“And when the dew fell upon the camp in the night,....”
The narrative stops for three verses to describe the manna, and the description answers the complaint of verse 6 without one word of argument. It is like coriander seed and like bdellium, ground in mills or beaten in a mortar, baked in pans, and tasting of fresh oil, where Exodus 16:31 had given the taste as wafers made with honey. Gill takes the likeness to coriander seed as size and figure rather than colour, since coriander is dark and the manna white. Verse 9 adds that it fell with the dew in the night, so it was on the ground before anybody in the camp was awake.
C. Moses: I cannot carry this people alone
1. (vv. 10-11)
Numbers 11:10
“Then Moses heard the people weep throughout their families,....”
Numbers 11:11
“Moses said unto the Lord, Wherefore hast thou afflicted thy servant, &c.--It is impossible not to sympathize with his feelings although the tone and language of his remonstrances to God cannot be justified. He was in a most distressing situation--having a mighty multitude under his care, with no means of satisfying their clamorous demands.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
The weeping is not a crowd at the tent of meeting but every family at its own tent door, which is how a complaint spreads through a camp. Two angers stand in one verse, the LORD's kindled greatly and, in a milder word, Moses displeased. His prayer opens with a question about himself, wherefore hast thou afflicted thy servant, and Jamieson, Fausset and Brown say his situation can be felt while the language of his remonstrance cannot be defended.
2. (vv. 12-13)
Numbers 11:12
“Have I conceived all this people? have I begotten them?....”
Numbers 11:13
“Whence should I have flesh to give unto all this people?....”
Moses answers the weight laid on him with two images out of childbirth and nursing, asking whether he conceived this people or begot them, that he should carry them in his bosom as a nursing father bears a sucking child. The same figure is used of God at Deuteronomy 1:31, where the LORD bare Israel as a man bears his son, and again at Isaiah 46:3-4. Verse 13 puts the practical question, whence should I have flesh to give unto all this people, and Matthew Henry reads it as limiting the Holy One of Israel rather than as asking for instructions.
3. (vv. 14-15)
Numbers 11:14
“I am not able to bear all this people alone,....”
Numbers 11:15
“Is this the meekest of all the men on the earth? The best have their infirmities, and fail sometimes in the exercise of that grace for which they are most eminent.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
What Moses asks for is death, out of hand, rather than relief. Elijah prays the same at 1 Kings 19:4 and Jonah at Jonah 4:3, and each of the three has just watched God act in power. Numbers 12:3 calls Moses the meekest man on the face of the earth, and Matthew Henry sets that sentence beside this one and says the best men fail in the grace they are most known for. God answers with seventy men to carry the weight with him.
D. Seventy elders, and meat for a whole month
1. (vv. 16-17)
Numbers 11:16
“But the Lord also says to Moses, "Choose for yourself presbyters whom you yourself know to be presbyters." Let us examine very carefully the word of the Lord. What does that addition appear to mean, which says, "Whom you yourself know to be presbyters"? Was it not obvious to the eyes of all that he was a presbyter, that is, old, who was bearing old age in his body?”
Origen of Alexandria· written before 253· HOMILIES ON GENESIS 3:3patristic
Numbers 11:17
“I will take of the spirit which is upon thee - From this place Origen and Theodoret take occasion to compare Moses to a lamp, at which seventy others were lighted, without losing any of its brightness. To convince Moses that God had sufficiently qualified him for the work which he had given him to do, he tells him that of the gifts and graces which he has given him he will qualify seventy persons to bear the charge with him. This was probably intended as a gracious reproof. Query.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Seventy elders had gone up the mountain with Moses at Exodus 24:1 and 24:9, and Jethro had already told him at Exodus 18:17-23 that the work was too heavy for one man to bear. What is new here is the means, that the LORD takes of the spirit which is upon Moses and puts it upon them. Clarke reports the figure Origen and Theodoret used for that, a lamp from which seventy lamps are lit and the first loses none of its own light. Jewish tradition traces the membership of the later Sanhedrin back to this verse, counting the seventy with Moses over them.
2. (vv. 18-20)
Numbers 11:18
“And say thou unto the people,....”
Numbers 11:19
“Ye shall not eat one day,.... Only, as in Exo 16:12, nor two days, nor five days, neither ten days, nor twenty days; but even thirty days, a whole month, as in Num 11:20.”
John Gill· Exposition of the Old Testament (1748-1763)Reformed Baptist
Numbers 11:20
“But even a whole month,....”
The word used for preparing a nation to meet God at Exodus 19:10 is used here for preparing to eat meat, and the meat comes as a sentence rather than as a kindness. The measure climbs by steps, one day, two days, five, ten, twenty, and then a whole month until it comes out at their nostrils and is loathsome to them. Verse 20 names the offence in the plainest terms the chapter uses, that they have despised the LORD which is among them and have asked why they came out of Egypt. Psalm 78:29-31 tells the same episode and says he gave them their own desire.
3. (vv. 21-23)
Numbers 11:21
“It is an objection like that which the disciples made, Mark viii. 4 , Whence can a man satisfy these men? Some excuse Moses here, and construe what he says as only a modest enquiry which way the supply must be expected; but it savours too much of diffidence and distrust of God to be justified.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Numbers 11:22
“Shall the flocks and the herds be slain - There is certainly a considerable measure of weakness and unbelief manifested in the complaints and questions of Moses on this occasion; but his conduct appears at the same time so very simple, honest, and affectionate, that we cannot but admire it, while we wonder that he had not stronger confidence in that God whose miracles he had so often witnessed in Egypt.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Numbers 11:23
“GOD had made a positive promise to Moses that for the space of a whole month he would feed the vast host in the wilderness with flesh. Moses, being overtaken by a fit of unbelief, looks to the outward means—calculates his commissariat—and is at a loss to know how the promise can be fulfilled. Shall the flocks and the herds be slain? How, then, should they have cattle wherewith to stock the land upon which they hoped soon to enter? And if they should slaughter all their beasts, there would not be food enough for ravenous people for a month.”
Moses counts first, six hundred thousand footmen against a month of meat, and asks whether the flocks and the herds or all the fish of the sea would suffice them. Jamieson, Fausset and Brown read the doubt as a passing feeling, uttered to himself and not publicly as at chapter 20. God answers with a question rather than a plan, is the LORD's hand waxed short, a line Isaiah 50:2 and 59:1 take up again. Spurgeon preached this verse as the glorious right hand of the LORD and made Moses the man who calculates his supplies and cannot see how the promise will be kept.
E. Would that all the LORD's people were prophets
1. (vv. 24-25)
Numbers 11:24
“Moses went out - Out of the tabernacle, into which he entered to receive God's answers from the mercy-seat. The seventy men - They are called seventy from the stated number, though two of them were lacking, as the Apostles are called the twelve, Matt. xxvi, 20, when one of that number was absent.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
Numbers 11:25
“This Spirit descended upon the seventy elders in Moses' day. My object is to prove that he knew all things and worked according to his will. The seventy elders were chosen: "The Lord then came down in the cloud, and taking some of the spirit that was on Moses, he bestowed it on the seventy elders." It was not that the Spirit was divided, but his gifts were distributed according to the vessels and the capacity of the recipients. Now there were sixty-eight present, and they prophesied. Eldad and Medad were not present.”
Cyril of Jerusalem· written before 386· Catechetical Lecture 16.25patristic
1 more voice on this verse
Numbers 11:25
“When the spirit rested upon them, they prophesied - By prophesying here we are to understand their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, to trust and confidence in the goodness and providence of God, would make no small part of the duties of their new office. The ideal meaning of the word נבא naba is to pray, entreat, etc. The prophet is called נביא nabi, because he prays, supplicates, in reference to God; exhorts, entreats, in reference to man. See on Gen 20:7 (note).”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
The spirit rests on the seventy and they prophesy, and the last clause of verse 25 is read two ways. The King James gives they prophesied, and did not cease, with the Targum and the older Jewish reading behind it; Keil and Delitzsch and the American Standard Version read the same Hebrew as they did so no more, one day of prophecy marking the men out for the office they were to hold. Clarke takes the prophesying here as the public work of exhorting and praying rather than of foretelling. The office they received stands under either reading, and the text settles neither.
2. (vv. 26-27)
Numbers 11:26
“They, however, received the gifts of the Spirit as well as their brethren. And when Moses was urged to forbid their prophesying, his answer displayed a noble disinterestedness as well as zeal for the glory of God akin to that of our Lord (Mr 9:39).”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Numbers 11:27
“Eldad and Medad do prophesy, etc. - Eldad, they said, and Medad there, Irregularly bold, By Moses uncommission’d, dare A separate meeting hold! And still whom none but heaven will own. Men whom the world decry, Men authorized by God alone, Presume to prophesy!”
Adam Clarke· Commentary on the Bible (1810-1826)Methodist
1 more voice on this verse
Numbers 11:27
“And there ran a young man,....”
Eldad and Medad were of them that were written and stayed in the camp, and the spirit rested on them where they were. Matthew Henry says their principle was their praise and their practice their fault, since the order had been to come out to the tabernacle. Cyril of Jerusalem counted sixty-eight men at the tent and these two absent, and read the day as showing the Spirit distributed by measure rather than divided into parts. A young man runs to Moses with the report, which tells the reader how the camp took it.
3. (vv. 28-29)
Numbers 11:28
“Joshua, the son of Nun and successor of Moses, was amazed, and coming to Moses said to him, Have you heard that Eldad and Medad are prophesying? They were called and did not come forward; "Moses, my lord, stop them." I cannot forbid them, he said, for the grace is from heaven. So far am I from forbidding them that I consider it a favor. But I think you have not spoken thus in envy. Do not be overzealous on my account, because they have prophesied, and you do not yet prophesy. Await the proper time.”
Cyril of Jerusalem· written before 386· Catechetical Lecture 16.26patristic
1 more voice on this verse
Numbers 11:28
“It is probable that Joshua himself was one of the seventy, which made him the more jealous for the honour of their order. He takes it for granted that they were not under any necessitating impulse, for the spirit of the prophets is subject to the prophets, and therefore he would have them either not to prophesy at all or to come to the tabernacle and prophesy in concert with the rest.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Numbers 11:29
“Enviest thou for my sake - Art thou grieved because the gifts and graces of God are imparted to others besides me? Prophets - He saith prophets, not rulers, for that he knew was absurd and impossible. So we ought to be pleased, that God is glorified and good done, tho' to the lessening of our own honour.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
Joshua asks Moses to forbid them, and Matthew Henry suggests Joshua was one of the seventy himself and jealous for the honour of the order. Moses answers with a wish rather than a ruling, would God that all the LORD's people were prophets, and that the LORD would put his spirit upon them. Joel 2:28 promises that in so many words, and Peter stands up at Acts 2:16-18 and says this is that which was spoken by the prophet Joel. Jamieson, Fausset and Brown set the answer beside Mark 9:39, where John forbids a man casting out devils and is told to forbid him not.
4. (v. 30)
Numbers 11:30
“And Moses got him into the camp,....”
1 more voice on this verse
Numbers 11:30
“God, having performed his promise to Moses by giving him assessors in the government, thereby proving the power he has over the spirits of men by his Spirit, he here performs his promise to the people by giving them flesh, proving thereby his power over the inferior creatures and his dominion in the kingdom of nature.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Numbers 11:30-32
A wind from the LORD brings the quails off the sea and drops them about the camp, and Psalm 78:26 names an east wind and a south wind. Two cubits high upon the face of the earth is read by some as birds heaped that deep on the ground and by Clarke and others as birds flying at that height, tired by the wind and easily taken by hand. The gathering runs a day, a night and a day, and the man who gathered least gathered ten homers, far past what one household could eat. They spread the birds abroad round about the camp, which is what a man does with food he means to keep.
F. Quail piled high, graves of craving
1. (vv. 31-32)
Numbers 11:31
“And there went forth a wind from the Lord,.... Both an east wind and a south wind, according to Psa 78:26; either first one wind, and then another; one to bring the quails, or whatever are meant, to a certain point, and then the other to bring them to the camp of Israel; or a southeast wind, as the Jewish writers interpret it: however, it was not a common wind, but what was immediately raised by the Lord for the following purpose: and brought quails from the sea; the Red sea, from the coasts of it, not out of it.”
2 more voices on this verse
Numbers 11:31
“It is evident, however, that the language describes the countless number of these quails. as it were two cubits high--Some have supposed that they fell on the ground above each other to that height--a supposition which would leave a vast quantity useless as food to the Israelites, who were forbidden to eat any animal that died of itself or from which the blood was not poured out.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Numbers 11:31
“It is uncertain what sort of animals they were; the psalmist calls them feathered fowl, or fowl of wing. The learned bishop Patrick inclines to agree with some modern writers, who think they were locusts, a delicious sort of food well known in those parts, the rather because they were brought with a wind, lay in heaps, and were dried in the sun for use.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Numbers 11:32
“The people stood up, etc. - While these immense flocks were flying at this short distance from the ground, fatigued with the strong wind and the distance they had come, they were easily taken by the people; and as various flocks continued to succeed each other for two days and a night, enough for a month’s provision might be collected in that time.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Numbers 11:32
“So the meaning is not, that every Israelite had so much for his share, but that every collector gathered so much for the family, or others by whom he was intrusted. That the people did not gather for their present use only, but for a good while to come, and being greedy and distrustful of God's goodness, it is not strange if they gathered much more than they needed.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
2. (vv. 33-34)
Numbers 11:33
“The wrath of the Lord was kindled - In what way, and with what effects, we cannot precisely determine. Some heavy judgment fell upon those murmurers and complainers, but of what kind the sacred writer says nothing.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Numbers 11:33
“On a former occasion their murmurings for flesh were raised (Ex 16:1-8) because they were in want of food. Here they proceeded, not from necessity, but wanton, lustful desire; and their sin, in the righteous judgment of God, was made to carry its own punishment.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Numbers 11:34
“Kibroth-hattaavah - The graves of lust; and thus their scandalous crime was perpetuated by the name of the place. 1. St. Jude speaks of persons who were murmurers and complainers, walking after their own lusts, Jud 1:16, and seems to have this people particularly in view, whom the sacred text calls μεμψιμοιροι, complainers of their lot. They could never be satisfied; even God himself could not please them, because they were ever preferring their own wisdom to his.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Numbers 11:34
“How is it that the graves of lust where the people fell in their devotion to flesh remain even to this day in the wilderness? Do we not read that the stupid people gorged themselves with quails until the wrath of God came upon them?”
Jerome· written before 420· AGAINST JOVINIAN 2.17patristic
The stroke falls with the meat still in their mouths, in the order verse 20 had announced, given what they asked for and struck for the asking. Psalm 78:30-31 tells it the same way, and 1 Corinthians 10:6 points back to this ground when it says we should not lust after evil things, as they also lusted. Clarke says the writer never states what the plague was, only that it fell on the murmurers. The place keeps the name Kibroth-hattaavah, the graves of them that lusted, and Matthew Henry marks the sequel at Psalm 78:32, that for all this they sinned still.
3. (v. 35)
Numbers 11:35
“And the people journeyed from Kibrothhattaavah unto Hazeroth,.... After having stayed there a month or more, as is gathered from Num 11:20, and abode at Hazeroth; at least seven days, as appears from Num 12:15; which, according to Bunting (g), was eight miles from Kibrothhattaavah, or Taberah, which were the same place. (g) Travels, p. 82.”
The camp moves on to Hazeroth and stays there, and Numbers 33:17 lists Hazeroth as a station in the itinerary Moses was commanded to write down. Chapter 12 happens on this ground, and Numbers 12:15 shows the camp held there seven days while Miriam was shut out. The chapter opened with complaint from the whole congregation and the next opens with complaint from the brother and sister of Moses, so the trouble moves inward before Kadesh.
This page carries no textual note on Numbers 11. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →
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On this page
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The context
C. H. Spurgeon, The Treasury of David, on Psalm 95 and Matthew Henry, Commentary on the Whole Bible.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Old Testament; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon 363, The Glorious Right Hand Of The Lord; Cyril of Jerusalem, Catechetical Lectures; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on the Four Last Books of Moses Arranged in the Form of a Harmony; John Gill, Exposition of the Old Testament; Keil and Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch and Matthew Henry, Commentary on the Whole Bible.