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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Numbers 9 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/numbers/9.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/numbers/9-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > Numbers 9</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../numbers/8.htm" title="Numbers 8">◄</a> Numbers 9 <a href="../numbers/10.htm" title="Numbers 10">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/numbers/9-1.htm">Numbers 9:1</a></div><div class="verse">And the LORD spake unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying,</div><div class="comm"><span class="cmt_sub_title">Verse 1.</span> - <span class="cmt_word">In the first month of the second year.</span> Before the census, and all the other events recorded in this book, except in part the offerings of the princes (see <a href="/numbers/7-1.htm">Numbers 7:1</a>). There was, however, an obvious reason for mentioning together the two passovers, the second of which immediately preceded the departure from Sinai. </div> <div class="versenum"><a href="/numbers/9-2.htm">Numbers 9:2</a></div><div class="verse">Let the children of Israel also keep the passover at his appointed season.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">Let the children of Israel also keep the passover at his appointed season.</span> Septuagint, <span class="greek">ποιείτωσαν τὸ πάσχα</span>. Cf. <a href="/matthew/26-18.htm">Matthew 26:18</a>, <span class="greek">ποιῶ τὸ πάσχα</span>, and <a href="/luke/22-19.htm">Luke 22:19</a>, <span class="greek">τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν</span>. They may have been in doubt as to whether they were to keep it in the wilderness, and indeed they do not seem to have attempted to keep it again until they reached the promised land (see on Joshua 5:5, 6). The passover had indeed been made an "ordinance for ever," but only when they were come to the land which the Lord should give them (<a href="/exodus/12-24.htm">Exodus 12:24, 25</a>; <a href="/exodus/13-5.htm">Exodus 13:5</a>). Apart, therefore, from express command, it would have been doubtful whether the feast should not at least he postponed. Inasmuch, however, as they had been detained at Sinai by Divine direction (albeit partly in consequence of their own idolatry, but for which they might already have been "at home"), it pleased God that they should not lack the blessing and support of the passover at its proper season. </div> <div class="versenum"><a href="/numbers/9-3.htm">Numbers 9:3</a></div><div class="verse">In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">At even.</span> See on Exodus 12:6. <span class="cmt_word">According to all the rites of it, and according</span> to all <span class="cmt_word">the ceremonies thereof.</span> This must be understood only of the essential rites and ceremonies of the passover, as mentioned below (verses 11, 12). It is singular that no mention is made of the considerable departure which circumstances necessitated from the original institution. It was not possible, <span class="accented">e.g.</span>, to strike the blood of the lamb upon the lintel and the side-posts of the doors, because in the wilderness they had no doors. In after ages this rite (which was of the essence of the institution) was represented by the sprinkling of the blood of the lambs on the altar (<a href="/2_chronicles/30-16.htm">2 Chronicles 30:16</a>), but no command is on record which expressly authorized the change. In <a href="/leviticus/17-8.htm">Leviticus 17:8-16</a> there is indeed a general direction, applying apparently to all domestic animals slain for food, that they be brought to the tabernacle to be slain, and that the priest sprinkle the blood upon the altar; and in <a href="/deuteronomy/16-5.htm">Deuteronomy 16:5-7</a> there is an order that in future times the passover was only to be slain at the place which the Lord should choose. The actual practice in later ages seems to have been founded partly upon the command in Deuteronomy, which restricted the killing <span class="cmt_word">of</span> the passover to Jerusalem (not, however, to the temple), and partly on the command in Leviticus, which really applied (at any rate in the letter) to the time of wandering only. As the celebration of the paschal feast had apparently been neglected from the time of Joshua until that of the later kings (<a href="/joshua/5-10.htm">Joshua 5:10</a>; <a href="/2_kings/23-21.htm">2 Kings 23:21-22</a>.), they were no doubt guided in the observance of it by the analogy of other sacrifices in the absence of express commands. It would, however, be an obvious source of error to assume that the practice of the age of Josiah or Hezekiah was the practice of the earliest passovers; so far as these necessarily differed from the original institution, it is absolutely uncertain <span class="cmt_word">how</span> the difficulty was solved. Nothing perhaps better illustrates the mingled rigidity and elasticity of the Divine ordinances than the observance of the passover, in which so much of changed detail was united with so real and so unvarying a uniformity. </div> <div class="versenum"><a href="/numbers/9-4.htm">Numbers 9:4</a></div><div class="verse">And Moses spake unto the children of Israel, that they should keep the passover.</div><div class="comm"></div> <div class="versenum"><a href="/numbers/9-5.htm">Numbers 9:5</a></div><div class="verse">And they kept the passover on the fourteenth day of the first month at even in the wilderness of Sinai: according to all that the LORD commanded Moses, so did the children of Israel.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">And they kept the passover.</span> It is a question which inevitably arises here, how they obtained a sufficient number of lambs for the requirement of so many people, and how they were slain sacrificially within the appointed time. The first difficulty does not seem serious when we consider, <span class="p"><br /><br /></span><span class="note_emph">(1)</span> that kids were available as well as lambs (see on Exodus 12:3); <span class="p"><br /><br /></span><span class="note_emph">(2)</span> that the desert tribes would have abundance of lambs and kids for sale at this season, and that the Israelites certainly had money; <span class="p"><br /><br /></span><span class="note_emph">(3)</span> that in view of their speedy departure they would be disposed to kill off the young of their own flocks. The second difficulty is more serious, and would be insurmountable if we had to believe that the ritual of this passover was the same which afterwards prevailed. Josephus tells us ('Bell. Jud.,' 6:09, 3) that in his day 256,000 lambs were slain and their blood sprinkled upon the altar within the three hours "between the evenings." At that time, according to the same authority, a lamb was shared by ten, and often by as many as twenty people. The number of males who would partake of the paschal meal in the wilderness may be set down as not more than 800,000. If the women partook of it at all (which is very doubtful; cf. <a href="/exodus/12-44.htm">Exodus 12:44, 48</a>), they would doubtless content themselves with the scraps left by the men. Allowing twenty souls to each lamb, the number required would be not more than 40,000. It is obvious at once that the three priests could not possibly kill 40,000 lambs in three hours, much less sprinkle their blood upon the altar; indeed the same may be said for 10,000, or even 5000, especially as they could not have acquired the extreme dexterity and dispatch which long practice taught to the later priests. Nor is it satisfactory to reply that the priests did the work "out of the hand of the Levites ' (<a href="/2_chronicles/30-16.htm">2 Chronicles 30:16</a>), <span class="p"><br /><br /></span><span class="note_emph">(1)</span> because this passover took place before the Levites were formally separated for the service of God and of the priests (see <a href="/numbers/8-22.htm">Numbers 8:22</a>); <span class="p"><br /><br /></span><span class="note_emph">(2)</span> because the smallness of the space about the altar would not allow of many people assisting; <span class="p"><br /><br /></span><span class="note_emph">(3)</span> because the actual slaying and sprinkling, which was restricted to the priests (being distinctively sacrificial in nature), are the very things which we find impossible in the time. There are but two alternative conclusions, from one or other of which there is no honest escape: either <span class="p"><br /><br /></span><span class="note_emph">(a)</span> the numbers of the people are greatly exaggerated, or <span class="p"><br /><br /></span><span class="note_emph">(b)</span> the ritual of after days was not observed on this occasion. <span class="p"><br /><br /></span>As to (a), see what is said on the whole question of numbers in the Introduction. As to (b), it must be borne in mind that no direction whatever had been given, as far as we know, either that the lambs must be slain by the priests only, or that their blood must be poured upon the altar. If the Jews were left to follow the original institution as nearly as possible, they would have killed the lambs themselves, and sprinkled the blood around the doors of their tents. It is true that according to the Levitical ritual, now recently put into use, all other animals slain in sacrifice (or indeed for food) must be slain at the tabernacle by the priest, and the blood sprinkled on the altar; and it is true that this general rule was afterwards held especially binding in the case of the passover. But there is nothing to show that it was held binding then: the passover had been ordained before the establishment of the Levitical priesthood and law of sacrifice; and it might very well have been considered that it retained its primal character unaffected by subsequent legislation, and that the priesthood of the people (in other rites transferred to Aaron and his sons) was recalled and revived in the case of this special rite. If this was the case both at this passover and at that under Joshua, it is easy enough to understand why the later practice was so entirely different; the neglect or disuse of centuries obliterated the tradition of the passover, and when it was revived by the later kings, they naturally followed the analogy of all other sacrifices, and the apparently express command of <a href="/leviticus/17-3.htm">Leviticus 17:3-6</a>. They could not indeed obey this command in their daily life, but they could and did obey it in the striking and typical case of the paschal feast. </div> <div class="versenum"><a href="/numbers/9-6.htm">Numbers 9:6</a></div><div class="verse">And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">There were certain men.</span> It has been supposed by many that these men must have been Mishael and Elizaphan, who had recently (cf. <a href="/exodus/40-17.htm">Exodus 40:17</a>; <a href="/leviticus/9-1.htm">Leviticus 9:1</a>; <a href="/leviticus/10-4.htm">Leviticus 10:4</a>) been defiled by burying their cousins Nadab and Abihu. This, however, is based upon the assumption that the totals given in <a href="/exodus/38-26.htm">Exodus 38:26</a> and in <a href="/numbers/1-46.htm">Numbers 1:46</a> are really independent, and that therefore no one belonging to any other tribe than that of Levi had died in the interval. As that assumption is untenable (see above on chapter Numbers 1:46), so this "coincidence" falls to the ground. We know indeed that Mishael and Elizaphan were defiled at this time, and we do not know that any one else was; but, on the other hand, the words "the dead body of a man" seem to point to a single corpse only. <span class="cmt_word">Dead body.</span> Hebrew, <span class="accented">nephesh</span>, as in <a href="/numbers/5-2.htm">Numbers 5:2</a>; <a href="/numbers/6-11.htm">Numbers 6:11</a>, and other places. It is inexplicable how this word, which properly means "soul," should have come to be used of a corpse; perhaps it is an additional testimony to the complete absence from Jewish teaching of any doctrine of an immortal spirit. The Septuagint uses <span class="greek">ψύχη</span> here. </div> <div class="versenum"><a href="/numbers/9-7.htm">Numbers 9:7</a></div><div class="verse">And those men said unto him, We <i>are</i> defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel?</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">Wherefore are we kept back.</span> The direction to remove from the camp all that were defiled by the dead (<a href="/numbers/5-2.htm">Numbers 5:2</a>) had not apparently been given at this time, nor was there any express command that such should not partake of the passover, for <a href="/leviticus/7-20.htm">Leviticus 7:20</a> may probably refer only to such uncleannesses as are mentioned in <a href="/leviticus/15-3.htm">Leviticus 15:3</a>; but that men were in fact considered as defiled by contact with the dead is clear from <a href="/leviticus/21-1.htm">Leviticus 21:1</a>. The men, therefore, had reason for asking why they were excommunicated, and Moses for referring the matter to the Divine decision. </div> <div class="versenum"><a href="/numbers/9-8.htm">Numbers 9:8</a></div><div class="verse">And Moses said unto them, Stand still, and I will hear what the LORD will command concerning you.</div><div class="comm"></div> <div class="versenum"><a href="/numbers/9-9.htm">Numbers 9:9</a></div><div class="verse">And the LORD spake unto Moses, saying,</div><div class="comm"></div> <div class="versenum"><a href="/numbers/9-10.htm">Numbers 9:10</a></div><div class="verse">Speak unto the children of Israel, saying, If any man of you or of your posterity shall be unclean by reason of a dead body, or <i>be</i> in a journey afar off, yet he shall keep the passover unto the LORD.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="cmt_word">If</span> <span class="cmt_word">any man of you or of your posterity.</span> The particular case of these men is made the occasion for a general provision for all succeeding times. Shall <span class="cmt_word">be unclean by reason of a dead body, or be in a journey.</span> It is somewhat strange that these two cases only were provided for: a man otherwise unclean (as, <span class="accented">e.g.</span>, in the case described <a href="/leviticus/15-13.htm">Leviticus 15:13</a>), even if actually recovered, was unable to take advantage of the little passover. Probably the real reason of it is to be found in this, that both the far journey and' the burial of the dead would presumably be works of charity. <span class="cmt_word">Afar off.</span> This word, <span class="hebrew">רְחֹקָה</span>, is one of ten in the Pentateuch distinguished in the Hebrew Bibles with <span class="accented">puncta</span> <span class="accented">extraordinaria</span>, for some unknown and probably trifling reasons. The Rabbins ruled that it meant a distance of fifteen miles or more from the temple at sunrise of the fourteenth of Abib. </div> <div class="versenum"><a href="/numbers/9-11.htm">Numbers 9:11</a></div><div class="verse">The fourteenth day of the second month at even they shall keep it, <i>and</i> eat it with unleavened bread and bitter <i>herbs</i>.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">The fourteenth day of the second month.</span> The interval gave ample time to return from any ordinary journey, or to be purified from pollution of death. It was in the spirit of this command, though not in the letter of it, that Hezekiah acted (<a href="/2_chronicles/30-2.htm">2 Chronicles 30:2</a>). And possibly it was in the spirit of this command that our Lord acted when he ate the passover by anticipation with his disciples twenty-four hours before the proper time - at which time he was himself to be the Lamb slain. <span class="cmt_word">With unleavened bread and bitter herbs.</span> These and the following directions are expressly added for fear lest any should think that the little passover might be celebrated with less solemnity and with less carefulness than the great passover. </div> <div class="versenum"><a href="/numbers/9-12.htm">Numbers 9:12</a></div><div class="verse">They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the passover they shall keep it.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">According to all the ordinances of the passover.</span> The later Jews held that this passover need only be kept for one day, and that leaven need not be put away from the house. But this was a clear departure from the original rule, for it was evidently intended that it should be in all respects a true passover, and in this case six clear days were allowed for the keeping of it (see on Numbers 10:11). </div> <div class="versenum"><a href="/numbers/9-13.htm">Numbers 9:13</a></div><div class="verse">But the man that <i>is</i> clean, and is not in a journey, and forbeareth to keep the passover, even the same soul shall be cut off from among his people: because he brought not the offering of the LORD in his appointed season, that man shall bear his sin.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">But</span> <span class="cmt_word">the man that is clean, and is not in a journey.</span> This threat was added no doubt in order to prevent men from taking advantage of the permission to keep a supplemental passover in order to suit their own convenience or interest. Only two reasons could absolve a man from the absolute necessity of keeping the passover at the due season, and these reasons must be <span class="accented">bona fide</span>, and not pretended. <span class="cmt_word">Because he brought not the offering of the Lord.</span> In the original institution the paschal lamb did not appear distinctly in the character of an offering made to God, although undoubtedly it was such. It was rather the eating of the lamb that was insisted upon, as placing the partaker in communion with the God and Church of Israel, and so in a state of salvation. But after the law of sacrifices had been elaborated, then the paschal lamb, though prior to them all, naturally took its place amongst them as the greatest of them all, and as uniting in itself the special beauties of all. </div> <div class="versenum"><a href="/numbers/9-14.htm">Numbers 9:14</a></div><div class="verse">And if a stranger shall sojourn among you, and will keep the passover unto the LORD; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">Ye shall have one ordinance.</span> This is repeated from <a href="/exodus/12-49.htm">Exodus 12:49</a> as a further warning not to tamper more than absolute necessity required with the unity, either in time or in circumstance, of the great national rite. <span class="p"><br /><br /></span> CHAPTER 9:15-23 THE SIGNALS OF GOD (verses 15-23). </div> <div class="versenum"><a href="/numbers/9-15.htm">Numbers 9:15</a></div><div class="verse">And on the day that the tabernacle was reared up the cloud covered the tabernacle, <i>namely</i>, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="cmt_word">On the day that the tabernacle was reared up.</span> Here we are sent back again to <span class="accented">the</span> great day of Israel's sojourn at Sinai, when God took visible possession of his dwelling in the midst of them (<a href="/exodus/40-34.htm">Exodus 40:34</a>). Everything after that was but preparatory to the approaching departure, and therefore is narrated not in any order of time, but either as it referred back to the first day of the first month, or forward to the twentieth day of the second month. <span class="cmt_word">The cloud covered the tabernacle, namely, the tent of the testimony.</span> The testimony was the decalogue written on the two tables of stone, and enshrined within the ark, the moral law which lay at the heart of Judaism. The tent of the testimony was the holy of holies in which the ark dwelt (see on Numbers 10:11; 18:2). The exact meaning of the words <span class="hebrew">מִשְׁכָּז לְאֹהֶל הָעֵדֻח</span> is disputed, or the rather significance of the <span class="hebrew">לְ</span> with which the phrase "tent of the testimony" is appended to the word "tabernacle" (dwelling). Some take it as equivalent in construction to the genitive, "the dwelling of the tent of the testimony;" in which case it would simply mean that the cloud covered the whole tabernacle, the <span class="accented">mishcan</span> which enveloped and enclosed the <span class="accented">ohel</span>, which again enshrined the ark and the testimony. Others take <span class="hebrew">לְ</span> here in the sense of "at" or "towards," and read, "covered the dwelling, towards the tent of the testimony," <span class="accented">i.e.</span>, over that part of it in which the testimony was kept. Apart from the strict grammatical question, the comparison of other passages cited (especially <a href="/exodus/40-34.htm">Exodus 40:34</a>) seems in favour of the first interpretation, and so apparently the Septuagint and the Targums. </div> <div class="versenum"><a href="/numbers/9-16.htm">Numbers 9:16</a></div><div class="verse">So it was alway: the cloud covered it <i>by day</i>, and the appearance of fire by night.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - <span class="cmt_word">So it was alway.</span> This supernatural phenomenon was not transitory, like the glory-cloud <span class="accented">within</span> the tabernacle (<a href="/exodus/40-35.htm">Exodus 40:35</a>; cf. <a href="/1_kings/8-10.htm">1 Kings 8:10</a>), but permanent, as long at least as the Israelites were in the wilderness. </div> <div class="versenum"><a href="/numbers/9-17.htm">Numbers 9:17</a></div><div class="verse">And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents.</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> - <span class="cmt_word">When the cloud was taken up.</span> This verse and the following to the end of the chapter are an amplification of <a href="/exodus/40-36.htm">Exodus 40:36-38</a> (cf. <a href="/exodus/13-21.htm">Exodus 13:21, 22</a>; <a href="/nehemiah/9-12.htm">Nehemiah 9:12</a>; <a href="/psalms/78-14.htm">Psalm 78:14</a>). It would appear from <a href="/exodus/13-21.htm">Exodus 13:21</a> that there was nothing new in the fact of the cloudy fiery pillar directing the movements of the host, but only in the fact of its resting on the tabernacle when in repose. <span class="cmt_word">In</span> <span class="cmt_word">the place where the cloud abode,</span> or "came down." <span class="hebrew">שָׁכַז</span>. As the tabernacle was taken all to pieces, and its portions widely separated on the march, the cloud could not rest upon it as a signal for halting. We must probably picture to ourselves the cloud rising to some considerable height when it was "taken up," so as to be visible for a great distance, and as settling down again over the spot where the tabernacle was to be set up. In this way the signals given by the cloud would be immediately perceived by a vast multitude. </div> <div class="versenum"><a href="/numbers/9-18.htm">Numbers 9:18</a></div><div class="verse">At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they pitched: as long as the cloud abode upon the tabernacle they rested in their tents.</div><div class="comm"></div> <div class="versenum"><a href="/numbers/9-19.htm">Numbers 9:19</a></div><div class="verse">And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the LORD, and journeyed not.</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> - <span class="cmt_word">Tarried long.</span> Hebrew, <span class="hebrew">אָרַך</span>, "to prolong," <span class="accented">i.e.</span>, the resting. The Septuagint has <span class="greek">ἐφέλκηται...</span> <span class="greek">ἡμέρας πλείους</span>. </div> <div class="versenum"><a href="/numbers/9-20.htm">Numbers 9:20</a></div><div class="verse">And <i>so</i> it was, when the cloud was a few days upon the tabernacle; according to the commandment of the LORD they abode in their tents, and according to the commandment of the LORD they journeyed.</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> - <span class="cmt_word">And so it was.</span> Rather, "did it happen that." <span class="hebrew">וְיֵשׁ אֲשֶׁר</span> hypothetical clause introducing several other cases which actually occurred, and by which their perfect obedience was proved. </div> <div class="versenum"><a href="/numbers/9-21.htm">Numbers 9:21</a></div><div class="verse">And <i>so</i> it was, when the cloud abode from even unto the morning, and <i>that</i> the cloud was taken up in the morning, then they journeyed: whether <i>it was</i> by day or by night that the cloud was taken up, they journeyed.</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> - <span class="cmt_word">From even unto the morning.</span> Allowing but a single night's rest. </div> <div class="versenum"><a href="/numbers/9-22.htm">Numbers 9:22</a></div><div class="verse">Or <i>whether it were</i> two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up, they journeyed.</div><div class="comm"><span class="cmt_sub_title">Verse 22.</span> - <span class="cmt_word">Or a year.</span> Rather, "days" (<span class="accented">yamin</span>): an undefined period (<a href="/genesis/4-3.htm">Genesis 4:3</a>; <a href="/genesis/40-4.htm">Genesis 40:4</a>), often equivalent to a year (<a href="/leviticus/25-29.htm">Leviticus 25:29</a>). It is not known whether or on what occasion the Israelites actually remained in camp for a year. But it is evident that this passage must have been written after the wanderings were over, because it is a kind of retrospect of the whole period as regards one important feature of it. It may of course have been added here by the hand of Moses on the eve of entry upon the promised land: or it may have been added by a later hand, perhaps that of Ezra when he revised these books (see the Introduction). <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div> <div class="versenum"><a href="/numbers/9-23.htm">Numbers 9:23</a></div><div class="verse">At the commandment of the LORD they rested in the tents, and at the commandment of the LORD they journeyed: they kept the charge of the LORD, at the commandment of the LORD by the hand of Moses.</div><div class="comm"></div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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