Interpretation of "host" in Exodus 14:20 Context
Exodus 14:20 describes the divine intervention that separated the Israelite and Egyptian camps during the Exodus: "and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness, yet gave it light by night: and the one came not near the other all the night" (ASV) [4]. While the term "host" does not appear in this specific verse, the broader context of Exodus and other biblical texts frequently uses "host" in relation to God's people, heavenly beings, or military forces, which helps illuminate the nature of the camps mentioned here.
The word "host" (Hebrew: tzava) generally refers to a large multitude, an army, or a company [6]. In a military context, it denotes a troop or military force, initially infantry, with cavalry added later by kings like Solomon [6]. Every male Israelite between twenty and fifty years old was obligated to bear arms when necessary, forming a potential "host" [6]. Saul was the first to establish a standing army, a practice continued by David and Solomon [6].
In a theological sense, "host" often appears in the divine title "Lord of hosts" (e.g., Isaiah 19:20, Jeremiah 11:20, Zechariah 8:20) [1, 2, 3]. This title signifies God's supremacy over all creatures, particularly the heavenly armies [7]. Abraham Ibn Ezra, a Jewish rationalist commentator, explains that just as angels are the Lord's hosts in heaven, Israel can be considered the Lord's hosts on earth [8]. This suggests that the "camp of Israel" in Exodus 14:20, though seemingly vulnerable, was under the protection of the "Lord of hosts."
The "host of heaven" can also refer to celestial bodies like the sun, moon, and stars, which were unfortunately worshipped by some Jews during periods of idolatry [5]. However, in other contexts, the "host of high ones" can refer to invisible rulers or angelic beings, as seen in interpretations of Isaiah 24:21 [9]. The Jamieson, Fausset & Brown commentary on Daniel 8:12 interprets "an host" as referring to the holy people, given into the hands of an oppressor [12].
In Exodus 14:20, the cloud and darkness served as a barrier, providing darkness to the Egyptians while illuminating the night for the Israelites [4, 13]. This miraculous separation protected the "camp of Israel" from the "camp of Egypt." The divine presence, often associated with the "Lord of hosts," was actively intervening on behalf of His people. The phrase "Lord of Sabaoth," which means "Lord of Hosts," is used in the New Testament (James 5:4) and signifies God's power and His ability to preserve a remnant, preventing His people from being utterly destroyed [11].
The mention of "three holy names" in the title "O Lord God of Hosts" in Psalms 80:20, according to Rashi, reflects the intensity of exile, trouble, and the promise of redemption [10]. This highlights the profound theological weight carried by the term "hosts" when applied to God, emphasizing His power and commitment to His people, even in dire circumstances. The "camp of Israel" in Exodus 14:20, therefore, represents not merely a group of people, but God's chosen "host" under divine protection.
Sources
- Zechariah “Zechariah 8:20 (ASV) — Thus saith Jehovah of hosts: It shall yet come to pass, that there shall come peoples, and the inhabitants of many cities;”
- Isaiah “Isaiah 19:20 (BSB) — It will be a sign and a witness to the LORD of Hosts in the land of Egypt. When they cry out to the LORD because of their oppressors, He will send them a savior and defender to rescue them.”
- King James Version “[KJV] Jeremiah 11:20 — But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.”
- Exodus “Exodus 14:20 (ASV) — and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness, yet gave it light by night: and the one came not near the other all the night.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Host of heaven — The sun, moon, and stars are so designated (Gen. 2:1). When the Jews fell into idolatry they worshipped these (Deut. 4:19; 2 Kings 17:16; 21:3, 5; 23:5; Jer. 19:13; Zeph. 1:5; Acts 7:42).”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Host — An entertainer (Rom. 16:23); a tavern-keeper, the keeper of a caravansary (Luke 10:35). In warfare, a troop or military force. This consisted at first only of infantry. Solomon afterwards added cavalry (1 Kings 4:26; 10:26). Every male Israelite from twenty to fifty years of age was bound by the law to bear arms when necessary (Num. 1:3; 26:2; 2 Chr. 25:5). Saul was the first to form a standing army (1 Sam. 13:2; 24:2). This example was followed by David (1 Chr. 27:1), and Solomon (1 Kings 4:26), and by the kings of Israel and Judah (2 Chr. 17:14; 26:11; 2 Kin”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 24:10: Lord of hosts--or fully, Lord God of hosts (Hos 12:5; Amo 4:13), describes God by a title indicative of supremacy over all creatures, and especially the heavenly armies (Jos 5:14; Kg1 22:19). Whether, as some think, the actual enlargement of the ancient gates of Jerusalem be the basis of the figure, the effect of the whole is to impress us with a conception of the matchless majesty of God. Next: Psalms Chapter 25”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 7:4: [MY HOSTS.] Its meaning is: as the angels are the Lord’s hosts in heaven so are Israel 22 The Lord’s hosts, hence the term My hosts . upon the earth.”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 24:21: host of . . . high ones--the heavenly host, that is, either the visible host of heaven (the present economy of nature, affected by the sun, moon, and stars, the objects of idolatry, being abolished, Isa 65:17; Isa 60:19, simultaneously with the corrupt polity of men); or rather, "the invisible rulers of the darkness of this world," as the antithesis to "kings of the earth" shows. Angels, moreover, preside, as it were, over kingdoms of the world (Dan 10:13, Dan 10:20-21).”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Psalms 80:20: O Lord God of Hosts Here are mentioned three holy names, yet in the middle case two names and in the first case one name. All this is according to the intensity of the exile, the trouble, and the redemption (which shall surely come).”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 9:29: And as Esaias said--"hath said" before--that is, probably in an earlier part of his book, namely, Isa 1:9. Except the Lord of Sabaoth--that is, "The Lord of Hosts": the word is Hebrew, but occurs so in the Epistle of James (Jam 5:4), and has thence become naturalized in our Christian phraseology. had left us a seed--meaning a "remnant"; small at first, but in due time to be a seed of plenty (compare Psa 22:30-31; Isa 6:12-13). we had been--"become" as Sodom, &c.--But for this precious seed, the chosen people would have resembled the cities of”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 8:12: an host--rather, "the host was given up to him," that is, the holy people were given into his hands. So in Dan 8:10 "the host" is used; and again in Dan 8:13, where also "give" is used as here for "giving up" for destruction (compare Dan 11:6) [MAURER]. against . . . daily sacrifice--rather (the host was given up for him to tread upon), "together with the daily sacrifice" (compare Dan 8:13). by reason of transgression--1 Maccabees 1:11-16 traces all the calamities suffered under Antiochus to the transgression of certain Jews who introduced heathen ”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 14:20: AND THERE WAS THE CLOUD AND THE DARKNESS HERE. Between the camps.”