Seforno: It implies that they died before reaching the stage that they began to loathe it.

Hadar Zekenim: It was after it sufficed for everyone, in case people say that Hashem killed them because He could not supply enough for them.

Oznayim la'Torah: It negated the notion that they died from overeating - and on the other hand, they continued dying after one,day, two days ... five ten or twenty days - so that nobody could claim that the meat was poisonous - There was no doubting the fact that it was a Divine punishment.

Chulin, 105a: It implies that meat that is stuck between the teeth is still called meat. Consequently, the prohibition of eating milk after meat extends to meat that is stuck between one's teeth.

Rashi #1, Targum Onkelos and Targum Yonasan: It means that they had not yet finished eating it ? .

Rashi #2: It means that they had not yet ground the meat with their teeth ? .

Oznayim la'Torah: To teach us that it was only the Eirev Rav (the Safsuf) who complained initially who died after eating the quails - but as far as Yisrael was concerned - even those who followed the Eirev Rav ¹ - not only were the quails not a punishment, but they were a B'rachah. ²

Rashi: It implies that they died before they finished (eating - Gur Aryeh, digesting - Sifsei Chachamim). ¹

Rashi #2: It implies that they died before they even cut the meat with their teeth.

Seforno: It means before the thirty-day limit that Hashem initially set. ²

Rashi: The Resha'im or the Beinonim - Refer to 11:20:1:1 & 11:20:1:2.

Ramban and Seforno: The first to express their desires and those who cried with them - Refer to 11:20:3:3.

Da'as Zekenim (citing Midrash Tehilim): He killed the fat, healthy people ¹ - because they asked improperly, from 'a full stomach', whereras the lean ones asked in order to become healthier.