The contrast pattern continues. Egypt was tormented by vile animals while Israel received quail as delicacies. When serpents bit Israel, the bronze serpent healed them -- not by what they saw, but by God the Savior of all. Egypt's crops were destroyed by rain and hail; Israel received manna from heaven, food that suited every taste. Fire burned the crops of the wicked but served the righteous by melting the manna each morning.
The interpretation of the bronze serpent (vv. 5-7) explicitly states that healing came not from the image itself but from God the Savior -- an important anti-idolatry clarification that influenced Jesus' own use of the serpent typology in John 3:14-15. The description of manna as food that 'suited every taste' (v. 20-21) gave rise to extensive rabbinic and patristic traditions about manna adapting to each person's desire, and became a eucharistic type in Christian theology.
The claim that fire simultaneously destroyed Egypt's crops and gently melted Israel's manna requires significant theological creativity. The 'fire that forgot its own power' (v. 17) is a poetic personification that strains natural explanation, though the author presents it as a sign of creation's obedience to God's purposes.
Exodus 16 (manna); Numbers 21:4-9 (bronze serpent); Exodus 9:13-35 (hail and fire); John 3:14-15 (as Moses lifted up the serpent); John 6:31-35 (the bread from heaven); Psalm 78:23-25 (food of angels).
Propter haec et per his similia passi sunt digne tormenta et per multitudinem bestiarum exterminati sunt.
Therefore the Egyptians were deservedly punished through like creatures, and tormented by swarms of animals.
Pro quibus tormentis bene disposuisti populum tuum, quibus dedisti concupiscentiam delectamenti sui novum saporem escam parans eis ortygometram.
Instead of which punishment you dealt kindly with your people, preparing quail for them as a delicacy to satisfy their desire for new flavors.
The quail of Exodus 16:13 and Numbers 11:31-32; a gift of meat in the wilderness.
Ut illi quidem concupiscentes escam propter ea quae illis ostensa et missa sunt etiam a necessaria concupiscentia averterentur, hi autem in brevi inopes facti novam gustaverunt escam.
So that the Egyptians, desiring food, were turned from their natural appetite by the loathsome creatures sent against them; while your people, though briefly in want, tasted new delicacies.
Oportebat enim illis quidem sine excusatione quidem supervenire interitum exercentibus tyrannidem, his autem tantum ostendere quemadmodum inimici eorum exterminabantur.
For upon the oppressors inescapable want had to come, but your people needed only to be shown how their enemies were being tormented.
Etenim cum illis supervenit saeva bestiarum ira morsibus perversorum colubrorum exterminabantur.
For even when the fierce rage of beasts came upon your people, and they were perishing from the bites of writhing serpents.
Sed non in perpetuum ira tua permansit sed ad correptionem in brevi turbati sunt, signum habentes salutis ad commemorationem mandati legis tuae.
Your wrath did not persist forever, but they were troubled briefly as a warning, having a sign of salvation to remind them of the command of your law.
The bronze serpent as a sacramental sign; it pointed beyond itself to the God who heals. Jesus applies this typology to his own crucifixion in John 3:14-15.
Qui enim conversus est non per hoc quod videbat sanabatur sed per te omnium salvatorem.
For the one who turned to it was saved not by what was seen, but by you, the Savior of all.
A universal divine title; God saves not only Israel but all who turn to him. The scope is deliberately broad.
Et in hoc ostendisti inimicis nostris quia tu es qui liberas ab omni malo.
And in this you showed our enemies that it is you who deliver from every evil.
Illos enim locustarum et muscarum occiderunt morsus et non est inventa sanitas animae illorum quia digni erant ab huiusmodi exterminari.
For they were killed by the bites of locusts and flies, and no remedy was found for their lives, because they deserved to be punished by such things.
Filios autem tuos nec draconum venenatorum vicerunt dentes; misericordia enim tua adveniens sanabat illos.
But your children were not overcome even by the fangs of venomous dragons, for your mercy came to their aid and healed them.
The serpents are called dracones (dragons), emphasizing their fearsomeness; even these could not overcome those whom God's mercy protected.
In memoria enim sermonum tuorum examinabantur et velociter salvabantur, ne in altam incidentes oblivionem non possent tuo uti adiutorio.
For they were tested as a reminder of your words, and were quickly saved, lest falling into deep forgetfulness they might become unable to receive your help.
Etenim neque herba neque malagma sanavit eos sed tuus Domine sermo qui sanat omnia.
For it was neither herb nor poultice that healed them, but your word, O Lord, which heals all people.
The healing Word; cf. Psalm 107:20 ('he sent out his word and healed them') and the Johannine identification of Christ as the healing Word.
Tu es enim Domine qui vitae et mortis habes potestatem et deducis ad portas mortis et reducis.
For you, O Lord, have power over life and death; you lead down to the gates of Hades and bring back again.
The entrance to the realm of the dead; God controls access to death itself. Cf. Matthew 16:18, 'the gates of Hades will not prevail.'
Homo autem occidit quidem per malitiam, et cum exierit spiritus non revertetur nec revocabit animam quae excepta est.
A mortal in his wickedness can kill, but cannot bring back the departed spirit or release the soul that Hades has received.
Manum autem tuam effugere impossibile est.
But to escape your hand is impossible.
Negantes enim te nosse impii per fortitudinem brachii tui flagellati sunt, novis aquis et grandinibus et pluviis persecutionem passi, et per ignem consumpti.
For the ungodly who refused to acknowledge you were scourged by the might of your arm, pursued by extraordinary rains, hail, and relentless downpours, and consumed by fire.
Quod enim mirabile erat in aqua quae omnia extinguit plus ignis valebat; vindex est enim orbis iustorum.
For what was most marvelous: in the water that quenches all things, the fire burned more fiercely; for the created order fights on behalf of the righteous.
Creation is personified as an avenger or champion; nature itself takes sides in the moral conflict.
Quodam enim tempore mansuescebat ignis ne comburerentur quae ad impios missa erant animalia, sed ut ipsi videntes scirent quoniam Dei iudicio patiuntur persecutionem.
At times the fire was restrained, so as not to consume the creatures sent against the ungodly, that seeing this they might know they were being pursued by the judgment of God.
Quodam autem tempore et in aqua supra virtutem ignis exardescebat in omnes partes ut iniustae terrae nationem exterminaret.
At other times the fire blazed even in the midst of water, beyond the power of fire, to destroy the crops of the unrighteous land.
Pro quibus angelorum esca nutrivisti populum tuum et paratum panem de caelo praestitisti illis sine labore, omne delectamentum in se habentem et omnis saporis suavitatem.
Instead of these things, you nourished your people with the food of angels, and provided for them bread ready-made from heaven without their toil, having in itself every delight and suited to every taste.
Manna as heavenly food, shared between angels and Israel; cf. Psalm 78:25, 'mortals ate the bread of angels.'
Manna adapted to each person's desire; a sign of God's particular care for individual needs within universal provision.
Substantia enim tua dulcedinem tuam quam in filios habes ostendebat; et deserviens uniuscuiusque voluntati ad quod quisque volebat convertebatur.
For your sustenance revealed your sweetness toward your children; and serving the desire of each one, it changed to suit whatever each person wished.
God's tenderness expressed through food; the sweetness of the manna reflects the sweetness of the God who provides it.
Nix autem et glacies sustinebant vim ignis et non tabescebant, ut scirent quoniam fructus inimicorum exterminabat ignis ardens in grandine et pluviam coruscans.
Snow and ice endured the force of fire without melting, so that they might know that fire, blazing amid hail and flashing in the rain, was destroying the fruits of the enemies.
Hic autem iterum ut nutrirentur iusti etiam suae virtutis oblitus est.
But again, this same fire, in order to nourish the righteous, forgot its own power.
Fire suspends its own nature at God's command; the elements serve the Creator before they serve their own properties.
Creatura enim tibi factori deserviens exardescit in tormentum adversus iniustos et lenior fit ad benefaciendum pro his qui in te confidunt.
For creation, serving you who made it, rages against the unrighteous for their punishment, and grows mild to benefit those who trust in you.
The fundamental principle: creation obeys its Maker. All natural phenomena serve divine purposes.
Propter hoc et tunc in omnia transfigurata omnium nutrici gratiae tuae deserviebat ad voluntatem eorum qui a te desiderabant.
Therefore at that time also, being transformed into every form, it served your all-nourishing generosity, according to the desire of those who entreated you.
Ut scirent filii tui quos dilexisti Domine quoniam non nativitatis fructus pascunt homines sed sermo tuus hos qui in te crediderint conservat.
So that your children whom you loved, O Lord, might learn that it is not the growth of crops that nourishes mortals, but your word that preserves those who trust in you.
The life-sustaining Word of God; the ultimate source of nourishment is not food but divine speech.
Quod enim ab igne non poterat exterminari statim ab exiguo radio solis calefactum tabescebat.
For what fire could not destroy was melted at once by a faint ray of the sun.
Ut notum omnibus esset quoniam oportet praevenire solem ad benedictionem tuam et ad ortum lucis te adorare.
So that it might be known to all that one must rise before the sun to give you thanks, and must pray to you at the dawning of the light.
The practice of pre-dawn prayer; the manna that melted at sunrise required early rising, which became a model for morning devotion.
Ingrati enim spes tamquam hibernalis glacies tabescet et decurret tamquam aqua supervacua.
For the hope of the ungrateful will melt like winter's frost, and drain away like water that is of no use.