The precept of the pasch is renewed: the unclean and travellers are to observe it the second month: the camp is guided by the pillar of the cloud.
The percept of Pasch to be made the fourtenth day of the first moone, is renewed. 6. But the vncleane, and trauelers in a iorney the fourtenth day of the second moneth. 15. The campe must rest or march, as the cloud or piller of fire, remaineth ouer the tabernacle, or departeth.
1The Lord spoke to Moses in the desert of Sinai, the second year after they were come out of the land of Egypt, in the first month, saying:Il Signore parlò a Mosè nel deserto del Sinai, l'anno secondo dopo l'uscita dall'Egitto, il primo mese, e disse:AND our Lord spake to Moyses, in the desert of Sinai the second yeare, after they went out of the land of Aegypt, the first moneth saying:Locutus est Dominus ad Moysen in deserto Sinai anno secundo, postquam egressi sunt de terra Ægypti, mense primo, dicens: 2Let the children of Israel make the phase in its due time,Facciano i figliuoli d'Israele la Pasqua nel dì stabilito,Let the children of Israel make the Phase in his time,Faciant filii Israël Phase in tempore suo, 3The fourteenth day of this month in the evening, according to all the ceremonies and justifications thereof.Il dì decimo quarto di questo mese alla sera, secondo tutte le cerimonie, e i riti di essa.the fourtenth day of this moneth at euen, according to al the ceremonies and iustifications therof.quartadecima die mensis hujus ad vesperam, juxta omnes cæremonias et justificationes ejus. 4And Moses commanded the children of Israel that they should make the phase.E Mosè comandò a' figliuoli d'Israele, che facessero la Pasqua.And Moyses commanded the children of Israel that they should make the Phase.Præcepitque Moyses filiis Israël ut facerent Phase. 5And they made it in its proper time: the fourteenth day of the month at evening, in mount Sinai. The children of Israel did according to all things that the Lord had commanded Moses.Ed ei la fecero al tempo stabilito, il quartodecimo giorno del mese alla sera presso il monte Sinai. I figliuoli d'Israele fecer tutte le cose, come aveva ordinato il Signore a Mosè.Who made it in his time: the fourtenth day of the moneth at euen in mount Sinai. According to al thinges that our Lord had commanded Moyses the children of Israel did.Qui fecerunt tempore suo, quartadecima die mensis ad vesperam, in monte Sinai. Juxta omnia quæ mandaverat Dominus Moysi, fecerunt filii Israël. 6But behold some who were unclean by occasion of the soul of a man, who could not make the phase on that day, coming to Moses and Aaron,Quand'ecco, che alcuni, che erano immondi per causa di un morto, e non potevano far la Pasqua in quel giorno, si accostarono a Mosè ed Aronne.But behold certaine vncleane vpon the soule of man, which could not make the Phase on that day, coming to Moyses and Aaron,Ecce autem quidam immundi super anima hominis, qui non poterant facere Phase in die illo, accedentes ad Moysen et Aaron, 7Said to them: We are unclean by occasion of the soul of a man. Why are we kept back that we may not offer in its season the offering to the Lord among the children of Israel?E disser loro: Noi siamo immondi per causa d'un morto: perché ci è egli tolto di poter fare obblazione al Signore nel tempo stabilito co' figliuoli d'Israele?said to them: We are vncleane vpon the soule of man. why are we defrauded that we can not offer the oblation to our Lord in the dew time among the children of Israel?dixerunt eis: Immundi sumus super anima hominis: quare fraudamur ut non valeamus oblationem offerre Domino in tempore suo inter filios Israël ?
8And Moses answered them: Stay that I may consult the Lord what he will ordain concerning you.Rispose loro Mosè: Aspettate, che io consulti il Signore intorno a quel ch'ei disponga riguardo a voi.To whom Moyses answered: Stand that I may aske counseil what our Lord wil command concerning you.Quibus respondit Moyses: State ut consulam quid præcipiat Dominus de vobis. 9And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:And our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 10Say to the children of Israel: The man that shall be unclean by occasion of one that is dead, or shall be in a journey afar off in your nation, let him make the phase to the Lord.Tu dirai a' figliuoli d'Israele: Se un uomo del vostro popolo è immondo a causa d'un morto, od è lungi in viaggio, ei farà la Pasqua del SignoreSpeake to the children of Israel: The man that shal be vncleane vpon a soule, or in his iourney farre of in your nation, let him make the Phase to the LordLoquere filiis Israël: Homo, qui fuerit immundus super anima, sive in via procul in gente vestra, faciat Phase Domino 11In the second month, on the fourteenth day of the month in the evening, they shall eat it with unleavened bread and wild lettuce:Il secondo mese, il quartodecimo giorno del mese alla sera: ei la mangerà cogli azzimi, e colle lattughe selvatiche:in the second moneth, the fourtenth day of the moneth at euen: with azymes and wilde lettise shal they eate it:in mense secundo, quartadecima die mensis ad vesperam. Cum azymis et lactucis agrestibus comedent illud: 12They shall not leave any thing thereof until morning, nor break a bone thereof, they shall observe all the ceremonies of the phase.Non ne serberà nulla per fino alla mattina, e non romperà nissuno delle sue ossa; osserverà tutti i riti della Pasqua.they shal not leaue anie thing therof vntil morning and a bone therof they shal not breake, al the rite of the Phase they shal obserue.non relinquent ex eo quippiam usque mane, et os ejus non confringent: omnem ritum Phase observabunt. 13But if any man is clean, and was not on a journey, and did not make the phase, that soul shall be cut off from among his people, because he offered not sacrifice to the Lord in due season: he shall bear his sin.Ma se uno è mondo, e non è per viaggio, e contuttociò non ha fatto la Pasqua, sarà sterminata quell'anima dalla società del suo popolo, perché non ha offerto al Signore il sacrifizio nel tempo stabilito: egli pagherà il fio del suo peccato.But if anie man both be cleane, and was not in his iourney, and yet did not make the Phase, that soule shal be destroyed out from among his peoples, because he offered not sacrifice to the Lord in his dew time: he shal beare his sinne.Si quis autem et mundus est, et in itinere non fuit, et tamen non fecit Phase, exterminabitur anima illa de populis suis, quia sacrificium Domino non obtulit tempore suo: peccatum suum ipse portabit.
14The sojourner also and the stranger if they be among you, shall make the phase to the Lord according to the ceremonies and justifications thereof. The same ordinances shall be with you both for the stranger, and for him that was born in the land.Parimento se vi saranno tra voi degli stranieri, o venuti d'altro paese, ei faran la Pasqua del Signore secondo le sue cerimonie e riti. Lo stesso comando osserveranno tra voi il forestiere e l'abitante del paese.The seiourner also and stranger if they be with you, shal make the Phase to the Lord, according to the ceremonies and iustifications therof. The selfe same precept shal be among you aswel to the stranger, as to him that is borne in the countrie.Peregrinus quoque et advena si fuerint apud vos, facient Phase Domino juxta cæremonias et justificationes ejus. Præceptum idem erit apud vos tam advenæ quam indigenæ. 15Now on the day that the tabernacle was reared up, a cloud covered it. But from the evening there was over the tabernacle, as it were, the appearance of fire until the morning.Ora il giorno, in cui fu eretto il tabernacolo, lo ricoperse una nuvola. Dalla sera poi fino al mattino era sopra il padiglione come una fiamma:Therfore the day that the tabernacle was erected, a cloude couered it. And from euening ouer the tabernacle there was as it were the likenesse of fire vntil morning.Igitur die qua erectum est tabernaculum, operuit illud nubes. A vespere autem super tentorium erat quasi species ignis usque mane. 16So it was always: by day the cloud covered it, and by night as it were the appearance of fire.La cosa andava sempre così: di giorno il tabernacolo era coperto da una nuvola, di notte come da una fiamma.So was it done alwaies: by day the cloude couered it, and by night as it were the likenesse of fire.Sic fiebat jugiter: per diem operiebat illud nubes, et per noctem quasi species ignis. 17And when the cloud that covered the tabernacle was taken up, then the children of Israel marched forward: and in the place where the cloud stood still, there they camped.E quando si metteva in moto la nuvola che copriva il tabernacolo, si mettevano in viaggio i figliuoli d'Israele, e ponevano gli alloggiamenti, ove quella fermavasi.And when the cloude that protected the tabernacle, had bene taken away, then the children of Israel marched: and in the place where the cloude had stoode, there they camped.Cumque ablata fuisset nubes, quæ tabernaculum protegebat, tunc proficiscebantur filii Israël: et in loco ubi stetisset nubes, ibi castrametabantur.
18At the commandment of the Lord they marched, and at his commandment they pitched the tabernacle. All the days that the cloud abode over the tabernacle, they remained in the same place:Al comando di Dio partivano, e al comando di lui piantavano le tende. Per tutto il tempo che la nuvola restava immota sul tabernacolo, non si partivano da quel luogo:At the commandment of our Lord they marched, and at his commandment they pitched the tabernacle. Al the daies that the cloude stoode ouer the tabernacle, they remained in the same place:Ad imperium Domini proficiscebantur, et ad imperium illius figebant tabernaculum. Cunctis diebus quibus stabat nubes super tabernaculum, manebant in eodem loco: 19And if it was so that it continued over it a long time, the children of Israel kept the watches of the Lord, and marched not,E se per molto tempo si stava ferma sopra di quello, i figliuoli d'Israele stavano attenti ad ogni cenno del Signore, e non si movevanoand if it chanced that it did continew ouer it a long time, the children of Israel were in the wa••••s of our Lord, and marched notet si evenisset ut multo tempore maneret super illud, erant filii Israël in excubiis Domini, et non proficiscebantur 20For as many days soever as the cloud stayed over the tabernacle. At the commandment of the Lord they pitched their tents, and at his commandment they took them down.Per tutti i giorni che si stava la nuvola sopra il tabernacolo. Al comando di Dio alzavan le tende, e al comando di lui le ripiegavano.for as manie daies sooner as the cloude had bene ouer the tabernacle. At the commandment of our Lord they pitched their tentes, and at his commandement they tooke them downe.quot diebus fuisset nubes super tabernaculum. Ad imperium Domini erigebant tentoria, et ad imperium illius deponebant. 21If the cloud tarried from evening until morning, and immediately at break of day left the tabernacle, they marched forward: and if it departed after a day and a night, they took down their tents.Se la nuvola era stata ferma dalla sera al mattino, e subitamente al primo albore si allontanava dal tabernacolo, si mettevano in viaggio: e se dopo un dì, e una notte ella si ritirava, ripiegavano le tende.If the cloude had bene from euen vntil morning, and immediatly at day breake had forsaken the tabernacle, they marched: and if it had departed after a day and a night, they tooke down their tentes.Si fuisset nubes a vespere usque mane, et statim diluculo tabernaculum reliquisset, proficiscebantur: et si post diem et noctem recessisset, dissipabant tentoria.
22But if it remained over the tabernacle for two days or a month or a longer time, the children of Israel remained in the same place, and marched not: but immediately as soon as it departed, they removed the camp.Se poi per due dì, o per un mese, o per più lungo spazio ella stava ferma sopra il tabernacolo, i figliuoli d'Israele si stavano nel medesimo luogo, e non si partivano: ma subito che ella si allontanava, movevano il campo.But if for two daies or one moneth or a longer time it had bene ouer the tabernacle, the children of Israel remained in the same place, and marched not: but immediatly as it had departed, they remoued the campe.Si vero biduo aut uno mense vel longiori tempore fuisset super tabernaculum, manebant filii Israël in eodem loco, et non proficiscebantur: statim autem ut recessisset, movebant castra. 23By the word of the Lord they pitched their tents, and by his word they marched: and kept the watches of the Lord according to his commandment by the hand of Moses.Alla parola del Signore piantavano le tende, e alla parola di lui si ponevano in istrada: e stavano attenti ad ogni cenno del Signore, come questi avea ordinato per mezzo di Mosè.By the word of the Lord they pitched their tentes, and by his word they marched: and were in the watches of our Lord according to his commandment by the hand of Moyses.Per verbum Domini figebant tentoria, et per verbum illius proficiscebantur: erantque in excubiis Domini juxta imperium ejus per manum Moysi.
9:1
Year of the World 2514, Year before Christ 1490.
Calmet
The Lord. The 15 first verses might be placed at the head of this book. God gave orders to celebrate the first passover in the desert, about the 14th of the first month, in the second year of liberty, soon after the consecration of the tabernacle. (Calmet)
Haydock
This is the only passover which the Jews are recorded to have celebrated during the 40 years' sojournment; as they were not allowed to celebrate it, without having circumcised all the males of their family, (Exodus 12:43,) which they could not do in the wilderness (His cuni, etc.) being uncertain how soon they would have to remove by the direction of God. (Haydock)
9:2
Make the Phase. That is, keep the paschal solemnity, and eat the paschal lamb.
9:3
Haydock
In the. Hebrew, "between the two evenings," Exodus 12:6. Septuagint, "towards the evening, in its season, according to its law, and determination," sugkrisin, (ver. 14,) suntaxin, "arrangement;" in both places we have justifications. (Haydock)
Menochius
God's law is so called, because nothing can be done right without it. (Menochius)
Haydock
The merit of human actions depends on their conformity with the will of God; (Du Hamel) and when he gives directions, we must comply exactly. (Haydock)
9:5
Calmet
In Mount. Hebrew, "desert (or mountainous country) of Sinai," Exodus 14:3. (Calmet)
9:6
Houbigant
Some. Hebrew, "and there was men," a solecism, rejected by the Samaritan and Arabic copies. (Houbigant)
Challoner
Man. That is, by having touched, or come near, a dead body, out of which the soul was departed. (Challoner)
Calmet
Such were forbidden to offer any sacrifice, Leviticus 22:4. Yet they could not refrain from burying the dead. (Philo, de vita Mos. 3.) As, therefore, the action was far from being criminal, and they had partaken of the paschal lamb without restriction in Egypt, and heard that God required all to offer this sacrifice, under pain of excision, (ver. 13,) they reasonably wished to know how they were to act, particularly as the 14th of Nisan alone was appointed for this sacrifice, and they could not be purified in less than seven days. If the law, by which they were excluded from the camp, (Numbers 5:2.) were already published, they consulted Moses by some friend. The Rabbins suppose, that those who buried Nadab and Abiu, are meant. (Calmet)
Du Hamel
The common people did not properly offer a sacrifice, though they might kill the victim. (Du Hamel)
9:10
Philo
Unclean, in what manner soever. (Philo)
Haydock
Nation; or at a great distance, whether in the country or out of it. The Rabbins say 15 miles, or leagues, (Calmet) which make 45 miles. (Haydock)
Calmet
Septuagint, all such were bound to observe the passover in the second month, as the whole people did under Ezechias; (2 Paralipomenon xxx.) though the Rabbins falsely pretend, that when the greater part of the people were under this predicament, the law did not oblige, and they might eat the paschal lamb in the month of Nisan. Women were not bound to make the second Phase, Exodus 12:19. (Calmet)
Menochius
This festival was never transferred beyond the second month. (Menochius)
9:14
Calmet
Stranger. Both the Jews who lived at a distance from the promised land, and those of other nations who had embraced their religion, were obliged to observe this law; while the uncircumcised were absolutely excluded. (Calmet)
9:15
Calmet
A cloud, and fire, alternately covered the tabernacle of the covenant, which was 30 cubits long and 15 broad. The pagans, perhaps, hence took occasion to accuse the Jews of adoring the clouds. Nil praeter nubis et coeli Numen adorant. (Juvenal, Sat. xiv.) (Calmet)
9:16
Calmet
By day. These words are omitted in the Hebrew; but the context shews that they must necessarily be supplied; as they are in the Septuagint. The same cloud assumed different appearances. (Calmet)
9:20
For, etc. Hebrew, "and so it was when the cloud was days of number upon the tabernacle; by the mouth of the Lord they staid in their tents," etc. Days of number, yamim mispar, most probably means a few days; (see Deuteronomy 4:27,) though Louis de Dieu would translate "a full year;" as yamim, according to him, signifies, ver. 22. It is understood, however, by others, to denote a week, a month, a year, or an indeterminate number of days, Genesis 24:55.
9:23
Haydock
Watches, like sentinels, observing the signal of the cloud; and regulating the time and course of their marches by its direction. (Haydock)
9:2
Make the phase.... That is, keep the paschal solemnity, and eat the paschal lamb.
9:6
Behold some who were unclean by occasion of the soul of a man, etc.... That is, by having touched or come near a dead body, out of which the soul was departed.
9:6
By touching the dead. •. ••. q. 15. in Num.
9:9
God answered by a voice framed by an Angel from the propitiatorie. chap. 7. •. 89.
9:2
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… but obeying the voice of truth, we together with you cry aloud in the day of the feast. For the God of all hath commanded, saying, ‘Speak , and the children of Israel shall keep the Passover.’ And the Spirit exhorts in the Psalm; ‘Blow the trumpet in the new moons , in the solemn day of your feast.’ And the prophet cries; ‘Keep thy feasts, O Judah
9:10
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.16
… For Moses could glory in the Lord as his Saviour, who is also the Saviour of him who says, "Christ Jesus came into the world to save sinners, of whom I am chief." Moses, indeed, is accused by the voice of God, because his faith showed signs of weakness when he was commanded to draw water out of the rock.
9:13
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Hear the Lord God speaking through the prophet Ezekiel “The soul that sinneth it shall die.” Moreover through the great Moses He saith “If a soul sin—” And again “It shall come to pass that every soul that will not hear that prophet shall be cut off.”
9:15
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… that they should have God for Witness: this was all. “According to the fashion,” it says, “that was shown thee on the mount:” so that on the mount was the Original. And this Tabernacle, moreover, “in the wilderness,” was carried about, and not locally fixed. And he calls it, “Tabernacle of witness:” i.e. (for witness) of the miracles, of the statutes.
9:1
The Lord spoke to Moses in the desert of Sinai, in the second year after they had gone forth from the land of Egypt, in the first month, saying: Let the children of Israel keep the Passover. — From this it is evident again that the order of history and time is not observed here: for according to that order this chapter ought to be placed before the first chapter; for those things which are narrated in chapter I happened in the second month, as is said there; but these things were done in the first month of the same year: namely, Moses wished to begin this book of Numbers from the numbering of the people and Levites, which was the principal matter this book concerned, and to append other things afterwards, even if they had happened earlier. God therefore commanded these things in the first month, before the fourteenth day of the month, and ordered that on the fourteenth day they celebrate the Passover, or Pasch: and this was so that the people might know that this feast was a legal rite, and not merely used once for the very departure from Egypt, but was to last always in the land of Chanaan. I say in Chanaan: for in the desert after their departure from Sinai they do not appear to have celebrated the Passover any longer, because there they would be uncertain when the camps were to be moved. Whence neither circumcision nor other ceremonial observances were kept in the desert, except those which are expressly mentioned, as here it is expressed that the Passover was celebrated in the second year in the first month.
Note: The Hebrews at Sinai celebrated only the Passover; not Pentecost, not the feast of Tabernacles, not the feast of Trumpets, etc.; because they departed from Sinai before the time of those feasts arrived; for after the erection of the tabernacle, which took place on the first day of the first month of the second year of their departure from Egypt, they remained at Sinai for only 50 days. For they moved their camps from Sinai on the twentieth day of the second month, as is evident from chapter X, verse 11; therefore they departed from Sinai before Pentecost: for this fell on the sixth day of the third month.
9:3
Justifications, — In Hebrew, judgments, that is, the due and prescribed rite. It is similar to verse 14.
9:5
Those who kept the Passover in its time, — namely on the fourteenth day of the first month. In this Passover they did not observe the law concerning unleavened bread, because in the desert they ate unleavened manna renewed daily. Note: They ate this Passover only those who had gone forth from Egypt. For those who were born in the desert were uncircumcised; whence it was not lawful for them to eat the Passover: although neither could they by reason of age, for they were tender infants of one year. For these things happened in the second year of their departure from Egypt.
9:7
Unclean by reason of a soul. — "Soul," that is, a dead body, by antiphrase, because namely they had touched the corpse of a man. For such persons, Leviticus XXII, 4, are excluded from all sacrifice: and consequently from the paschal lamb. In like manner lepers, those with an issue of seed, and those suffering from a flux of blood, as being unclean, never celebrated the Passover. Why are we deprived, — why are we excluded? in Hebrew, why are we prohibited and excluded from the Passover?
9:10
A man who shall be unclean by reason of a soul, or in a journey afar off in your company, let him keep the Phase to the Lord in the second month, — as if to say: Whoever is unclean while on a journey, removed from Judaea and from Jerusalem (for it was lawful to keep the Passover only in it, as is evident from Deuteronomy XVI, 2) at the time of the Passover, let him celebrate his Passover in the second month. The Jews therefore who were traveling in the first month, or the month of the Passover, ought to have prepared themselves, if they could, so that before the fourteenth day, on which the Passover was to be celebrated, they would return home to keep the Passover. The same judgment applies to any unclean persons, for the reason is the same for all; and if they could not do this, they ought to have prepared themselves for the second month, so that on its fourteenth day they would celebrate the Passover. In like manner those who already on account of absence or another cause cannot participate in the Passover, are bound, as soon as they return or are able, to participate in and celebrate their Passover.
From this it is evident that if a Jew had vowed to abstain from meat the whole year, he nevertheless, notwithstanding the vow, ought to have eaten the flesh of the lamb at the Passover, because this was commanded by God, whence it could not be annulled by a vow; indeed if anyone had vowed not to eat meat at the Passover, he would have sinned, and his vow would have been null, as being contrary to the precept of God. Thus Abulensis.
Note: "In your company" is to be referred, not to "in a journey," but to "a man," as if to say: A man of your company, who shall be afar off on a journey, let him keep the Passover in the second month.
You ask: What if in the second month they were still unclean, or were far from Jerusalem, sojourning on the way, would it have been lawful for them to celebrate the Passover in the third or fourth month? I answer that this was not lawful, both because here only the second month is prescribed for the Passover; and because otherwise the order of feasts would have been disturbed, and the Passover would have been celebrated together with Pentecost, or the feast of Tabernacles, of Trumpets, etc.; and because the time when the Hebrews were led out of Egypt, that is the first month, or certainly the nearest to it, is given the greatest consideration in this Passover feast: because the feast of Passover was an express memorial of the liberation from Egypt, once accomplished at this very time; and so the Jews practiced, as is evident from II Paralipomenon XXX, 15, compared with verse 18.
You will say: St. Augustine here, Question XV, extends the Passover for the unclean and those journeying even to the third month. I answer: St. Augustine speaks disjunctively; for he says that such persons either celebrated the Passover in the third month, or certainly if they had not kept the Passover that year, they would not have sinned, which latter is true.
9:13
He shall bear his sin (the punishment of his sin, is a metonymy).
9:14
The stranger also and the sojourner, if they be among you, shall keep the Phase. — For stranger and sojourner, in Hebrew it is a single word ger, signifying one who comes from abroad, that is a sojourner; understand, if he be a Jew, or initiated into Judaism: for he alone could and was bound to celebrate the Passover; and therefore all, even strangers and proselytes, who were able, were bound to come to Jerusalem for the Passover: yet many dwelling in places remote from it, on account of various hindrances were excused. Whence he says: "If they be among you."
9:15
Therefore on the day the tabernacle was set up, a cloud covered it. — "Cloud," that is the pillar of cloud, which went before the camp as a guide showing the way through the desert into Chanaan, as I said at Exodus chapter XIII, verse 12. You ask, whether this pillar of cloud was created and a true cloud. Calvin in Exodus chapter XIII, attacks the execrable delirium of his disciple Servetus: for Servetus feigned that this cloud was uncreated, as if it were the very divinity of Christ, which alone he substituted for the three persons of the Holy Trinity, which he denied; as if then the divinity were corporeal, which he himself calls a figurative son, who afterwards became flesh, not by putting on flesh, but because he appeared as a man, made up of three uncreated elements and the seed of David. How many monstrous errors are here! Such disciples Calvin gave us; from the egg recognize the crow: for Servetus was the evil egg of the evil crow (Calvin) the heresiarch, because from Calvin he learned to devise nothing but heresies. I say therefore first: It is certain that this cloud was not uncreated; but was created, which extended in the form and figure of a pillar upward, to which as to a ship an angel as it were a pilot attended, and through it spoke in the name of God, inclining it to the earth, or to the tabernacle, Numbers XII, 5. Hence it is said Psalm XCVIII, 7: "In the pillar of the cloud he spoke to them."
I say secondly, that this pillar of cloud was similar to a cloud as to matter, and as to color: for it was white and bright, like a white cloud; yet it differed from a cloud, because it was first, purer and brighter than a cloud; secondly, denser and more solid; thirdly, it always retained the form of a pillar, whereas clouds very often change their form. Fourthly, clouds are moved by winds, this pillar was moved by an angel. Fifthly, this pillar was always like itself, whereas clouds very often change either their color, or their place, or their density. Sixthly, clouds are resolved into rain, this pillar remained a pillar. Seventhly, clouds move with a circular motion with the sky, this cloud moved with a straight motion, now forward, now backward, now to the side. For when the camps moved, this cloud placed itself above, or before the standard of the tribe of Judah (for this was the first and leader of the others, as is evident chapter X, verses 13 and 14), and all the camps followed its motion and guidance: but when the camps were to be pitched, this pillar returned from the standard of the tribe of Judah to the tabernacle, which was in the midst of the camps, as is evident chapter II, verse 2. Eighthly, this pillar accommodated itself, and its motion to the strength of the Hebrews, so that it did not go faster than they could follow: it therefore moderated its motion according to the strength and pace of so many women, children, old men, sheep, lambs, etc., as were in the camps of the Hebrews, which are accustomed to proceed with slow step.
And in the evening there was upon the tabernacle as it were the appearance of fire until the morning,—that is to say, This column by day had the appearance of a cloud, but by night it had the appearance of fire, which illuminated all the camps. The Hebrews think there were two columns, one of cloud by day, to which another of fire succeeded at night; but it is more true that it was one and the same column, which by day appeared as it really was, namely a cloud erected in the manner of a column: but at night it shone like fire. For in this place it is said to have been at night as it were the appearance of fire, because this columnar cloud seemed fiery at night. Indeed Philo also relates that it was the same column, but which shone by day with solar splendor, and by night with a fiery glow. Again this is evident from the fact that in Exodus chapter XIV, verses 20 and 24, the same is called a column of cloud and fire, which placed itself between the camps of the Hebrews and the Egyptians, and illuminated the Hebrews as fire, but darkened the Egyptians as a cloud. Thus Abulensis, Cajetan, Pererius and others, on Exodus XIII. Hence it is clear that it is more true that this nocturnal fire of the column was not true fire, but as it were fire, that is, had the appearance of fire, as is said in chapter XV and XVI.
You will say: How then in Exodus XIII, 12 and 22, is this nocturnal column called fire, if it was not really fire, but a cloud? I answer: It is called fire, because to those beholding it, it appeared to be fire: for it shone like fire, and God imparted this splendor to this cloud at night, but withdrew it by day. For it is familiar to Scripture to speak in the common manner of men, and to call a thing such as it appears, even if it is not really such in itself. Thus it calls foreign gods idols, which are really neither gods nor foreign, but are held as gods by foreign or gentile nations. Thus in Exodus III, it is called a burning bush, which appeared to burn; yet it was not really burning. For thus Plato in the Timaeus distinguishes a threefold fire: first, that which is in an ignited body, namely in coal or glowing iron; second, that which is called flame, and is both burning and shining; third, that which shines and does not burn: such is the light of the sun and stars. Hence the Poet: You, eternal fires, and inviolable divinity, I call to witness. This fire therefore was nothing other than light, and a wonderful splendor imparted to the column at night, which illuminated all the camps, like the moon or sun; whence also the sun is called in Wisdom XVIII, 3. Where note that the light of this column was red like flame, as Philo says. Hence it is called fire, and hence in Wisdom XVIII, 3, this column is called burning, that is fiery, not from heat, but from color it is named.
This was therefore one column, but it had a twofold office, and consequently also a twofold appearance or form. For by day it overshadowed the camps, as a cloud; but at night the same illuminated them, as a torch of fire.
Thus, allegorically, Christ and the Holy Spirit protect us as a cloud, and kindle us as fire. "The Spirit of Jesus," says St. Bernard, "a good Spirit, the Holy Spirit, a right Spirit, a sweet Spirit, a strong Spirit, strengthening the weak, smoothing the rough, purifying hearts, whatever in this world appears evil, difficult and narrow, it makes light: this judges brought reproach as joy, persuades that contempt is exaltation." Under this guide we ascend to the promised land, because, as the Venerable Bede says: "The saints through the sevenfold grace of the Holy Spirit find the entrance to heavenly life: through fear of God humble, through zeal for piety merciful, through knowledge discerning, through strength of mind free, through counsel cautious, through understanding provident, through wisdom mature." Deservedly therefore St. Augustine invokes the Holy Spirit, saying: "Holy Spirit, always work in me that I may think: compel me that I may do: persuade me that I may love you: strengthen me that I may hold you: guard me that I may not lose you."
Tropologically, columns of light are strong and illustrious saints. There came once Abbot Hilarion to Abbot Anthony, and Abbot Anthony said to him: "Welcome, morning star, who rise in the morning." And Abbot Hilarion answered: "Peace to you, column of light, who sustain the world." As is found in the Lives of the Fathers, book V, tract. 17, num. 4. Such a column of light was also Simeon Stylites, who that he might draw all from earth to heaven, stood upon a column for eighty years, scarcely eating and sleeping, and always either praying or giving instruction to those coming to him for salvation. Thus Peter, James, and John appeared in the Church to be columns, as Paul says, Galatians II, 9.
For this reason Christ, in the Apocalypse III, 12, promises to the Angel, that is to the Bishop, of Philadelphia: "He that shall overcome," He says, "I will make him a pillar in the temple of my God," as if to say: I will make him firm, great and glorious both in the Church and in heaven. He alludes to the two pillars of the temple Booz and Jachin, III Kings VII, as Viegas shows at length there, section VI. Whence Richard of St. Victor, in the first place, thus expounds it, as if to say: "I will make it so that he who shall overcome persecutions and temptations, shall be like a pillar, firm in himself through faith, upright through justice, erect through intention, sublime through contemplation, sustaining others by the word of consolation, by the aid of prayer, by the example of action." And Primasius: "A pillar," he says, "in buildings is suited to strength and beauty; so also the rulers of the world in the Church stand out in the office of dignity, and bear others in the duty of charity." Secondly, Ambrose: "I will make him a pillar," that is, a preacher in the Church; as Paul, in Galatians chapter II, called Peter, James and John pillars. But because Origen, Tertullian and others, who were as it were pillars, fell, Ambrose better says, "I will make him a pillar," that is, exalted in heaven, from which he shall go forth no more. Thirdly, Abbot Joachim: "I will make him a pillar," that is, a Prelate. For he, first, touches the earth with his body and heaven with his mind; secondly, through the active life he clings to inferiors, and yet through the contemplative he looks upward; thirdly, he is polished by many blows; fourthly, amid the stormy whirlwinds of winds, he tirelessly bears the machine of his charge placed upon him; fifthly, he is tranquil and immobile like a pillar. Pererius notes there that in a pillar eight things are observed and praised: namely, straightness, height, thickness, firmness, roundness, smoothness, color and material, which are easily accommodated to a preacher, a Prelate and any excellent Saint in the Church, and especially in heaven, where these Saints as pillars subject to no change shall stand forever exalted and glorious.
Wherefore St. Ephrem, praying to God that He would reveal to him what manner of man the Great Basil was, in an ecstasy saw a pillar of fire, whose head reached to heaven, and a voice from above saying: Ephrem, Ephrem, as thou hast seen this pillar of fire, such is the Great Basil, as Amphilochus says in his Life.
Note: Whenever the pillar moved and went before the camp, the priests lifted up and carried the ark of the Lord; but Moses invoked God, saying: "Arise, O Lord, and let thy enemies be scattered, and let them that hate thee flee from before thy face," as if to say: Arise, and depart with us, O Lord, and go before the camp, and put to flight and scatter our enemies, as well as thine, so that they may not dare to attack us. But when the pillar again rested, the priests set down the ark, and Moses, inviting the Lord of the ark as if sitting upon it to remain there with the Hebrews, thus prayed to Him: "Return, O Lord, to the multitude of the army of Israel," as is evident in chapter X, at the end.
The Hebrews think that the pillar of fire and cloud failed immediately after the death of Aaron, which occurred in the fifth month of the fortieth year, some months before the death of Moses and the entrance of the Hebrews into Chanaan. But they are mistaken; for in Deuteronomy XXXI, 15, shortly before the death of Moses, it is said that this pillar appeared to Moses and Joshua. Therefore this pillar lasted until the leadership of Joshua, and led him and the Hebrews into Chanaan itself, and there, like the manna, it failed and disappeared.
9:18
At the command of the Lord they set forward. — "Of the Lord," namely moving through the angel the pillar of cloud which was the guide of the journey, and by this warning and commanding the camp to move and set forward.
9:19
And if it happened that (the cloud) remained a long time over it (the tabernacle), the children of Israel were in the watch of the Lord, — that is, they stood as if keeping watch and watching for the movement of the cloud, whenever namely God would move the cloud, and by this command them to move the camp.
Note: This pillar of cloud rested twice daily, even during the movement of the camps, namely at midday and at evening: for then they had to cook food and refresh themselves with it, both men and animals. Add that in the evening and at night it always rested: for then men and animals had to take sleep. Whence we nowhere read that they moved camp at night; but when it rested longer, they pitched their tents there, and such a rest is called a station or encampment, of which kind the Hebrews had forty-two in the desert, as is evident in chapter XXXIII. You will ask, how did the Hebrews know that this rest would be longer, and that they should pitch camp there? I answer, from this: If after midday, when the meal was finished, the pillar rested, it was a sign that they should pitch camp there; similarly if after the night's rest, in the morning the pillar still rested, it was a sign that they should remain there at least until midday.
9:20
At the command of the Lord they pitched their tents. — And they were in the watch of the Lord, — keeping watch for the movement of the pillar, and consequently of the camps, as I said in verse 19.
9:21
They dispersed (that is, took down) their tents, — and gathered together all their belongings.
9:23
By the word of the Lord they fixed their tents, — that is to say, by the command of the Lord given to Moses, so that whenever the pillar of cloud moved, they would move their camp; whenever it stood still, they would fix their camp. The Hebrews moved or fixed their camps. Thus, tropologically, Religious following the guidance of obedience, and pious men following their holy inspirations, act under the guidance and command of the Lord; whence it is fitting for them to be in the watch of the Lord, and to say: I will hear what the Lord shall speak in me. Rightly therefore St. Gregory, XVII Morals XIV: "Whoever," he says, "is established in the work of God with right intention, is raised up as a pillar in the structure of the spiritual edifice; so that in this temple, which is the Church, being placed, he may be both useful and ornamental."
Machine translation from the Latin, not reviewed.
9:2
The paschal lamb (v. PASQUA), ordained by God at the exodus from Egypt (Ex. 12, 2-11; Num. 9, 2-14; Deut. 16, 1-7) preserved by its blood, with which the doors were smeared ("as a sign") (Ex. 12, 7. 13. 22 ff.; the whole house was thus consecrated as an altar), the families of Israel …
9:6
… A person can become impure for physical reasons (leprosy: Lev. 13:3; Num. 5:2), for natural necessities (childbirth: Lev. 12:2-5), independent of his will (ibid. 15:25) or through necessary and undesired contacts (e.g., with a dead person: Num. 6:7; 9:6). Certain animals are impure by nature (Lev. 11:10 ff.). …
9:7
… In Num. 9:7-13 too there is mention of a sacrificial offering: the word qorbān is used and the verb qārabh in the hiph'il form (hiqribh). Wis. 18:9, alluding to the paschal lamb, says that …
The paschal lamb was a true sacrifice: it is called zébhah (Septuagint θωία; Ex. 12, 27; 23, 18; 34, 25) or qorbân (Num. 9, 7, 13) with the verb hiqrib, technical terms for expressing sacrifices. …
9:10
… The sacrificial character also emerges from the expression pésah lê-Jahweh "passover sacred to J." (Ex. 12, 11, 48; Lev. 23, 5; Num. 9, 10, 14; Deut. 16, 1 ff.; II Par. 30, 1, 5; etc.), and from the rite of the blood poured by the priest at the foot of the altar of holocausts (Lev. 17, 3-6; II Par. 30, 16; 35, …
… clearing out of leavened matter, the grain for the unleavened bread, whether the 14th of nīsān falls on the Sabbath, the paschal sacrifice, the roasting of the lamb, the companies that were formed for the consumption of the lamb, the "second" Passover (Num. 9:10 and following), the banquet of the first festive evening. …
9:11
… The washing of hands is done before the supper, the blessing over the bread is recited and the bitter herbs, the mortar and the unleavened breads are consumed (Num. 9:11). Eggs are eaten and the supper is consumed. …
9:12
… prevented by legal impurity had to celebrate the P. the following month (Num. 19:10-12). Nothing of the paschal lamb was to remain for the following day: every leftover had to be burned (Ex. 12:10). Not even a bone of it was to be broken (ibid. 12:46; Num. 9:12). During the banquet the father of the family had to explain to his household the meaning of the feast (Ex. 12:26-27; cf. 13:8, and Pesahim, X, 4-5).
… Then it was consumed roasted (stretched on two pieces of wood that formed a cross, without breaking its bones Ex. 12, 46; Num. 9, 12; cf. Io. 19,
9:13
According to other secondary prescriptions, men were obliged to take part, under penalty of being cut off from the people (Num. 9:13). Women were not obliged, but they took part especially when the family was small
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.