Mixed Multitude

Hastings' Dictionary of the Bible

Mixed Multitude A description given (1) to certain persons who joined Israel in the Exodus from Egypt (  Exodus 12:38 ), and who fell a lusting at Kibroth-hattaavah (  Numbers 11:4 ); (2) to those who were separated from the Israelites after the return from the Captivity (  Nehemiah 13:3 ).

In  Exodus 12:38 those referred to are probably strangers of non-Israelitic or half-Israelitic origin. The Hebrew consonants (differently pointed) mean either ‘mixed’ or ‘Arabian,’ and some have suggested that we ought here to translate ‘Arabians.’ In   Jeremiah 25:20;   Jeremiah 50:37 ,   Ezekiel 30:5 , the same Hebrew word is translated by the expression ‘mingled people,’ where it has been supposed by some to refer to foreign mercenaries. In   Ezekiel 30:5 at least ‘Arabians’ gives a better meaning. The Hebrew word in   Numbers 11:4 is a different one, and is probably a contemptuous term signifying the mob, the rabble.

The context in  Nehemiah 13:3 leaves no doubt as to the meaning. The reference is to the strangers with whom the Israelites had intermarried and the children of such alliances.

W. F. Boyd.

Smith's Bible Dictionary

Mixed Multitude. (A Great Mixture). When the Israelites journeyed from Rameses to Succoth, the first stage of the Exodus from Egypt, there were up with them "a mixed multitude."  Exodus 12:38;  Numbers 11:4. They were probably The Offspring Of Marriages Contracted Between The Israelites And The Egyptians ; and the term may also include All Those Who Were Not Of Pure Israelite Blood .

In Exodus and Numbers, it probably denoted The Miscellaneous Hangers-On Of The Hebrew Camp, Whether They Were The Issue Of Spurious Marriages With Egyptians Or Were Themselves Egyptians, Or Belonging To Other Nations. The same happened on the return from Babylon, and in  Nehemiah 13:3, (compare  Nehemiah 13:23-30, a slight clue is given by which the meaning of the "mixed multitude" may be more definitely ascertained.

Fausset's Bible Dictionary

 Exodus 12:38, 'Eereb Raab ;  Numbers 11:4, Hasaph Suph ; like our English "riff-raff," a mob gathered from various quarters; accompanied Israel at the Exodus from Egypt. All those not of pure Israelite blood. As at the return from Babylon ( Nehemiah 13:1-3;  Nehemiah 13:30) "they separated from Israel all the mixed multitude ... strangers." Probably among the mixed multitude at the Exodus were the remains of the Hyksos or followers of the shepherd kings who invaded from the N. and ruled Egypt, beginning with Salatis master of Avaris, Tanis, or Zoan, and ending with Apophis, their last king, expelled by Aahmes I the "new king that knew not Joseph." Hated in Egypt, they naturally emigrated with Israel (Compare Josephus Contra Apion, 1:14, Section 26) .

Holman Bible Dictionary

 Exodus 12:38 Nehemiah 13:3 Jeremiah 25:20 Jeremiah 50:37Mingled People

Easton's Bible Dictionary

 Exodus 12:38 Nehemiah 13:3

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( עֵרֶב , E'Aeb;' Sept. Ἐπίμικτος , Vulg. Promiscuum), the designation of a certain class who went with the Israelites as they journeyed from Rameses to Succoth, the first stage of the exodus from Egypt ( Exodus 12:38). In the Targum the phrase is vaguely rendered "many foreigners," and Jarchi explains it as "a medley of outlandish people." Aben-Ezra goes further, and says it signifies "the Egyptians who were mixed with them, and they are the ‘ mixed multitude' ( אֲסִפְסוּ ,  Numbers 11:4) who were gathered to them." Jarchi, on the latter passage, also identifies the "mixed multitude" of Numbers and Exodus. During their residence in Egypt marriages were naturally contracted between the Israelites and the natives, and. the son of such a marriage between an Israelitish woman and an Egyptian is especially mentioned as being stoned for blasphemy ( Leviticus 24:11), the same law holding good for the resident or naturalized foreigner as for the native Israelite ( Joshua 8:35). This hybrid race is evidently alluded to by Jarchi and Aben-Ezra, and is most probably that to which reference is made in Exodus. Knobel understands by the "mixed multitude" the remains of the Hyksos who left Egypt with the Hebrews. Dr. Kalisch (Comm. On  Exodus 12:38) interprets it of the native Egyptians who were involved in the same oppression with the Hebrews by the new dynasty, which invaded and subdued Lower Egypt; and Kurtz (Hist. Of Old Cov. 2:312, Eng. tr.), while he supposes the "mixed multitude" to have been Egyptians of the lower classes, attributes their emigration to their having "endured .the same oppression as the Israelites from the proud spirit of caste which prevailed in Egypt," in consequence of which they attached themselves to the Hebrews, "and served henceforth as hewers of wood and drawers of water." That the "mixed multitude" is a general term including all those who were not of pure Israelitish blood is evident; more than this cannot be positively asserted. In Exodus and Numbers it probably denotes' the miscellaneous hangers-on of the Hebrew camp, whether they were the issue of spurious marriages with Egyptians, or were themselves Egyptians or belonging to other nations. The same happened on the return from Babylon, and in  Nehemiah 13:3 a slight clew is given by which the meaning of the "mixed multitude" may be more definitely ascertained. Upon reading in the law "that the Ammonite and the Moabite should not come into the congregation of God forever," it is said "they separated from Israel all the mixed multitude." The remainder of the chapter relates the expulsion of Tobiah the Ammonite from the Temple, of the merchants and men of Tyre from the city, and of the foreign wives of Ashdod, of Ammon, and of Moab, with whom the Jews had intermarried. All of these were included in the "mixed multitude," and Nehemiah adds, "Thus cleansed I them from all foreigners." The Targ. Jon. on  Numbers 11:4 explains the "mixed multitude" as proselytes, and this view is apparently adopted by Ewald, but there does not seem to be any foundation for it. (See Mingled People).