כָּל־ יֹצֵ֥א צָבָ֖א (kol yotze tzaba)—every one going forth to the host. In the opinion of Dr. Colenso this must mean every one belonging to the army—every armed warrior. Let us see if this interpretation is borne out by the use of the same phrase in other passages. We find it prescribed (Numbers, viii. 25) that at the age of fifty the Levites shall return from the host (
צָבָ֖א —tzaba) of the service". Now, it is well known that the Levites were not permitted to serve in the army. Therefore, the word host (
צָבָ֖א ) does not here mean the army, but, as all commentators explain it, the body of Levites engaged in the active service of the Tabernacle. Again, we read (Gen. ii. 1). "The heavens and the earth were finished, and all the host (
צָבָ֖א ) of them". In this passage the word manifestly refers to the works of the creation which had just been completed. It is also frequently applied by the prophets to the heavenly bodies,[ 12] and to the choirs of angels.[ 13] This word, therefore, in its primary sense, would seem to represent a collection of men or things marshalled in order. Frequently, indeed, and most fitly, it was used to designate an army; but we deny that it was employed exclusively in that signification.
If, then, we seek to ascertain its exact meaning in the first chapter of Numbers, we must examine the context in which it is found, and the circumstances to which it refers. Moses is commanded by God to number the people, and the way in which he executed that command is accurately described. There is not a word, in this, or the following chapters, about soldiers, or arms, or warfare. The object of the census was simply to distribute the people of Israel, according to their tribes and families, around the Tabernacle which stood in the midst of the camp. The position of each tribe was clearly defined, with a view to the preservation of strict order and regularity. May we not, then, fairly infer that by the host is here meant the whole people of Israel marshalled, as they were, in order around the Tabernacle? It is probable that those only were numbered who were responsible members of the community, that is to say, all the fathers of families.
We conclude that the argument of Dr. Colenso fails to establish any inconsistency in the sacred narrative: first, because it is quite uncertain that the Israelites are said to have been armed; secondly, because it is simply false that they are represented to have had 600,000 armed warriors.
Our readers will perhaps be disappointed to find that they have reached the end of our paper, and that out of the many objections of Dr. Colenso, we have answered but one. We confess, indeed, we have done but little. Yet it is something if we have parried even a single blow that was aimed at the Ark of God. It is something if we have struck down even one of that daring and defiant host with which Dr. Colenso has essayed to storm the citadel of truth.
LITURGICAL QUESTIONS.
From among the many questions with which we have been favoured, our space allows us to attend in this number only to the following. For the others we shall find place next month.