Numbers 9:14

Num 9:14-15. A stranger — Who is a proselyte. Namely, the tent of the testimony — Or, the tabernacle above the tent of the testimony; that is, that part of the tabernacle in which was the testimony, or the ark of the testimony; for there the cloudy pillar stood. This was an evident token of God’s special presence with, and providence over them. And this cloud was easily distinguished from other clouds, both by its peculiar figure, and by its constant residence in that place. Fire — That they might better discern it, and direct themselves and their journeys or stations by it. Had it been a cloud only, it had scarce been visible by night: and had it been a fire only, it would have scarce been discernible by day. But God was pleased to give them sensible demonstrations that he kept them night and day.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Ye shall have one ordinance. This is repeated from Exo_12:49 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.

The beneficent aspect of the law of Moses towards foreigners.

Judaism, according to the "law given by Moses," was not the exclusive and repulsive system that many have imagined. The gate into Judaism, through circumcision, etc., may seem strait to us; but a thorough separation from the corrupt heathen world was a necessity and a blessing, just as the utter renunciation of Hinduism by breaking caste is now. Laws relating to strangers occupy no inconsiderable place in the legislation of Moses. These laws have a most beneficent aspect, which may suggest lessons regarding our duties as Christians towards aliens, whether of blood or creed. We find precepts recognizing for the strangers

I EQUALITY BEFORE THE LAW. This is taught in our text and in several other passages. (Exo_12:49 Lev_24:22 Num_15:15, Num_15:16, Num_15:29) This is especially noticeable in regard to the laws of the sabbath, (Exo_20:10 Exo_23:12 Deu_5:14) and of the cities of refuge. (Num_35:15) Hence the Israelites were repeatedly warned against oppressing the stranger, (Exo_22:21 Exo_23:9) though he might be a hired servant, at the mercy of his employer, (Deu_24:14, Deu_24:15) or an Egyptian. (Deu_23:7) In administering these laws strict impartiality is demanded of the judges. (Deu_1:16 Deu_24:17) Such equality is recognized under the laws of Christian England, but needs to be most carefully guarded. E.g., in our treatment of coolies or other coloured people in our colonies, foreign sailors in our ports, etc. Oppression of strangers one great crime before the fail of the Jewish monarchy. (Eze_22:7, Eze_22:29) Ill-treatment of non-Christian races outside its borders one of England"s national crimes (Chinese opium traffic; some of our colonial wars, etc.).

II A CLAIM ON BENEVOLENCE. Strangers were not only guarded from oppression, but commended to the love of the Israelites. See precepts in Lev_19:33, 34 Deu_10:18, 19 Lev_25:35, blossoming into the beautiful flower, "Thou shalt love thy neighbour as thyself," which our Lord plucks from its hiding-place in Leviticus and exhibits and enforces on the whole world. Hence follow the precepts requiring that gleanings be left for the strangers, (Lev_19:10 Lev_23:22) and that they should be allowed to share "in every good thing" God bestowed on Israel. (Deu_14:29 Deu_16:11, 14 26:11) God be praised for all the philanthropic agencies of England on behalf of foreigners. Let us see that our personal beneficence is not limited by race or creed. (Isa_58:6-11, etc.)

III INVITATIONS TO NATIONAL AND PERSONAL BLESSINGS, Gentiles were welcomed to all privileges of Judaism through conformity to its laws. They could enter into the covenant, (Deu_29:10-13) offer sacrifices, (Lev_22:18) and keep the passover. (Exo_12:43-49 Num_9:14) And it was required that they be instructed in the law of God. (Deu_31:10-13, read in the light of Jos_8:33-35) Having all these privileges, they were liable to the same punishments as the Israelites. (Lev_17:8, Lev_17:12, 15 24:16, etc.) We need not wonder that the adhesion and conversion of strangers was anticipated. (1Ki_8:41-43 Isa_56:3, etc.) Apply to the missionary work of the Church, which can speak to strangers of "a better covenant," "Christ our passover," "grace and truth by Jesus Christ. P.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

9:14 Foreigners who lived among the Hebrews and wanted to celebrate the Passover could do so by following the same laws, but circumcision was required for males who desired to eat the Passover meal (see also Exod 12:48-49).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

if a stranger shall sojourn among you, and will keep the passover--Gentile converts, or proselytes, as they were afterwards called, were admitted, if circumcised, to the same privileges as native Israelites, and were liable to excommunication if they neglected the passover. But circumcision was an indispensable condition; and whoever did not submit to that rite, was prohibited, under the sternest penalties, from eating the passover.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(14) And if a stranger . . . —The law respecting the stranger is contained in Exo_12:48-49.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. a stranger] a sojourner. The Heb. gêr has no exact equivalent in English. He was one who was not an Israelite but who, permanently or for a considerable period, put himself under Israelite protection and became a member of the community. He was sharply distinguished from a foreigner, who was making only a temporary stay in the country (tôshâbh, see Num_35:15). The latter was forbidden to eat the Passover (Exo_12:45).

him that is born in the land] Heb. ’ezrâḥ, a native of the land, i.e. a full-blooded Israelite. R.V. sometimes ‘home-born,’ e.g. Num_15:13; Num_15:30.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And on the day that the tabernacle was reared up,.... Which was the first day of the first month in the second year of the people of Israel's coming out of Egypt, Exo 40:1,

the cloud covered the tabernacle, namely, the tent of the testimony; that part of the tabernacle in which the testimony was, that is, where the ark was, in which the law was put, called the testimony; and this was the most holy place; and over the tent or covering of that was this cloud, which settled upon it, as Ben Gersom thinks, after the seven days of the consecration of Aaron and his sons; on the eighth day, when it was said unto the people of Israel, "today will the Lord appear unto you", Lev 9:1; "and the glory of the Lord shall appear unto you", Lev 9:6; and here the Targum of Jonathan calls this cloud the cloud of glory, because of the glory of God in it; of which see Exo 40:34,

and at even there was upon the tabernacle, as it were, the appearance of fire until the morning; the same phenomenon, which looked like a cloud in the daytime, appeared like fire in the same place in the nighttime, throughout the whole of it until morning light, when it was seen as a cloud again: this was a token of the presence of God with the people of Israel, of his protection of them, and being a guide unto them by night and day, while in the wilderness; and was a figure of his being the same to his church and people, in the present state of things; see Isa 4:5.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A stranger, to wit, a proselyte.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. If a stranger shall sojourn — “If one shall dwell among you who has been converted unto me.” — Syriac. “If a proselyte come unto you in your land.” — Septuagint. Naturalized and circumcised aliens who have been incorporated into Israel as “proselytes of righteousness” were to partake of the paschal lamb as the native Hebrew. Thus was prefigured the determination of God, “That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel.” Eph_3:6.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A stranger - Who is a proselyte.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

וכי יגור אתכם גר ועשה פסח AND IF A STRANGER SHALL SOJOURN AMONG YOU, AND WILL KEEP THE PASSOVER [ACCORDING TO THE ORDINANCE OF THE PASSOVER … SO SHALL HE DO] — One might think that this verse implies that anyone who becomes a proselyte (גר) must keep the Passover offering rite immediately after his circumcision (even though it has not taken place just before Passover), therefore Scripture states, “yo shall have one ordinance, [both for the stranger, and for him that was born in the land]” (which implies that just as the native brings the offering on the fourteenth of Nisan, so the proselyte, too, must bring it only on the fourteenth of Nisan; cf. Rashi on Exodus 12:48). What the first part of the verse implies is, therefore, the following: “and if a proselyte will sojourn among you, and comes to celebrate the Passover rite together with his fellows, then according to the ordinance of the Passover and according to the manner thereof shall he do” (i.e. ועשה פסח is not a predicative clause — when he becomes a proselyte then shall he offer the Passover, i. e. offer it immediately — but it is a conditional clause, coordinate to וכי יגור אתכם and the apodosis begins with כחקת הפסח etc.) (Sifrei Bamidbar 71).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND IF A STRANGER SHALL SOJOURN AMONG YOU. The purpose of this is to command the stranger to bring this Passover-offering in the wilderness just as He commanded the Israelites. It is possible that when He said in Seder ‘Bo El Par’oh’ (Go in unto Pharaoh), And when a stranger shall sojourn with thee and will keep the Passover, 12:48. it refers [only] to the [original] Passover kept in Egypt, for that section was said with reference to the Passover of Egypt, as I have explained there. In that case we might have thought that those strangers who joined us in going out from Egypt, the mixed multitude, Verse 38. should keep the Passover, because they were also included in that miracle [of the exodus], but those who become proselytes afterwards, in the desert or in the Land of Israel, [we might have thought] do not have to bring the Passover-offering, since neither they nor their ancestors were included among [those of whom it is said], and He brought us out from thence; therefore He had to make them liable here to bring the Passover-offering in [subsequent] generations, in the wilderness and in the Land.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.