And Moses entering into the midst of the cloud, went up into the mountain: And he was there forty days and forty nights.
וַיָּבֹ֥א מֹשֶׁ֛ה בְּת֥וֹךְ הֶעָנָ֖ן וַיַּ֣עַל אֶל־הָהָ֑ר וַיְהִ֤י מֹשֶׁה֙ בָּהָ֔ר אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָֽיְלָה׃
10 Church Fathers comment on this verse · 11 commentaries
When the Lord communicates warnings, He reveals a dark cloud, much like what occurred at Mount Sinai: ‘Moses entered into the midst of the cloud and ascended the mountain,’ ‘smoke ascended from it like smoke from a furnace’ (Ex. 19:18).
Through the purification of the intellect by these commandments, Moses is elevated to the most profound mysteries through God's omnipotent foresight of a particular tabernacle.
What is the significance of Moses experiencing darkness while only perceiving God? This portrayal seems to contrast with the initial divine revelation, where God was encountered in light, whereas now it presents Him in shadow. We do not regard this as beyond our more profound understanding. This passage indicates that the early recognition of godliness serves as illumination for those who behold it. The contrary to godliness that exists in the mind is characterized as darkness, with the movement away from this darkness resulting in fellowship with light.
The mind, by extending its focus and becoming increasingly attentive, deepens its understanding of what is genuinely knowable; the closer it draws to contemplation, the more it recognizes the indescribability of the Divine essence. By relinquishing all that is visible—not solely what is sensed but also what is apprehended intellectually—Moses advances inward, propelled by the curiosity of his intellect, penetrating into the invisible and unfathomable realm, where he encounters God. This represents the authentic understanding of that which is sought; therein lies our acknowledgment that we do not fully know, for the sought-after truths surpass all comprehension, appearing almost as a form of darkness, surrounded by mystery. Thus, even the esteemed John, existing within this paradox of light, declares: “But no one has ever seen God” (John 1:18), firmly emphasizing that neither humans nor any rational being can behold the essence of God. Therefore, as Moses ascended in wisdom, he acknowledges seeing God in darkness, recognizing that the Divine nature transcends all knowledge and understanding. It is written that Moses saw "in the darkness of God" (Ex. 20:21). Who is God? He is the One who “put His covering over the darkness” (Ps. 17:12), as affirmed by David. Within this darkness, Moses is initiated into the divine mysteries. He who has experienced this transformation, instructed in shadows, is taught anew within the same obscurity, so that, as I believe, this knowledge, confirmed through the divine voice, may be strengthened for us. The divine instruction initially warns mankind against comparing God’s essence to anything comprehensible (Ex. 20:4); for any concept shaped by human understanding, no matter how convenient, only serves to craft an idol that fails to convey God's true self. Piety is thus divided into two aspects: one pertains to the Divine nature, and the other to the virtue of conduct, as the purity of one’s actions plays a role in true piety. Consequently, having first grasped what is essential to understand about God—recognizing that nothing of His essence can be fully apprehended by human intellect—Moses then comes to learn about the practices that lead to excellence in virtuous living. Following this, Moses is guided into the tabernacle made without human hands. Who may accompany him as he delves into such profound mysteries and reaches such heights of understanding? He who traverses from summit to summit, consistently elevated beyond his previous self. Thus, Moses first departs from the lower elevations, distancing himself from those unable to ascend. Then he hears the trumpets as he rises in his ascent. Through this, he penetrates into the unseen sanctuary of divine adoration, and he does not halt there but continues into the uncreated tabernacle: for here, having ascended to such heights, he truly encounters the ultimate limit. Moreover, in another sense, the heavenly trumpet serves as an educator for him who approaches the uncreated threshold. The arrangement of celestial wonders, which invokes the wisdom manifested in creation and heralds the great glory of God in the visible realm, aligns with the statement: “The heavens preach the glory of God” (Psalm 18:2). In its clarity and instructive sound, it becomes a trumpet, as one of the prophets declares: God has sounded from above. He who has purified his heart and honed his perception, receiving this sound—referring to that which emerges from observing creation—is led toward a deeper understanding of God’s power, thereby bypassing into the place where God resides. This is described in Scripture as darkness, symbolizing the unknown and unseen. Within this, Moses perceives the tabernacle made without hands, which he reveals to those in the lowlands in a material representation.
To behold this representation of God, one must love Him to receive His love, transcending the status of a servant to become a friend who fulfills His will, thus gaining entry into the divine presence where God dwells.
Moses communicated through silence and took action by refraining from it. What could be of greater significance than the stillness of one who, after spending forty days on the mountain, received the entirety of the law? In that solitude, he had a dialogue partner. In Exodus 24:15-18, it is evident, and as David affirms, I will listen to what the Lord God will declare to me (Psalm 84:9). How much more vital it is to engage in conversation with God than with ourselves!
Is marriage regarded as adultery? The prophets and high priests chose to refrain from it in pursuit of a greater calling. After he began to prophesy, Moses neither lived with his wife nor had children, as he dedicated the majority of his days to the Lord. For how else could he have remained for forty days and forty nights on the mountain (Exodus 24:18) while engaged in marital relations? How could he have prepared for the building of God's house, which took place over forty years in the wilderness, and still be involved in holy tasks?
We are familiar with Moses and Elijah, those pillars of fire: immense in their actions, they were among the foremost prophets, approaching God with confidence, coming willingly to offer their supplications and conversing directly with Him—truly a remarkable occurrence, surpassing human understanding. Nevertheless, they also earnestly engaged in repentance, which led them to Him; for fasting combined with good deeds leads to everlasting life.
If Moses' ascent concluded merely with a vision of God's dwelling, it could indeed be argued that there is no higher understanding than negative theology. However, since Moses abandons even the sight of God's place and ventures into the profound mystery of darkness, transcending all intellectual faculty to unite with the incomprehensible and Supreme, and perceiving and knowing Him with a super-intelligent awareness, how can we restrict contemplation within that divine obscurity solely to negative theology and theorization? Before entering into the celestial darkness, Moses was already privy to revelations through God's presence, which indicates that unity and reflection in the darkness considerably surpass such theological speculation.
Moreover, what purpose do words serve if they do not demonstrate through actions the reliable truth of what we profess? Did not Moses, having detached himself from all visible realities and mental pursuits, rise beyond the vision of God’s location and enter into the obscurity where he beheld nothing? In truth, he discerned a spiritual tabernacle that, through material imitation, he presented to those below. This tabernacle, according to the teachings of the saints, represents Christ, the power and wisdom of God (1 Cor 1:24), incorporeal and uncreated in essence, yet through Moses’ tabernacle, He indicated the super-existent and unfathomable Word, the all-encompassing and mighty tabernacle, through which all that is visible and invisible was created. One day, this Word would assume human form, ultimately offering Himself as a sacrifice for humanity—as the eternal High Priest (Heb 2:17), who made Himself a holy offering for us in the latter days.
Thus, as Moses entered the divine darkness, he not only perceived the immaterial tabernacle but also the intricate hierarchy of divine offices and everything associated with them, which he articulated in both substance and imagery in alignment with the piety of the Law. The tabernacle and its components embody material symbols—the coverings of Moses' contemplations fulfilled in darkness—but these contemplations themselves are not symbols, as they are unveiled to those who have achieved initiation and purification, immersed in divine mystery. How can that which is revealed and stripped of all obscurity be merely symbolic? It is no coincidence that the expositor of sacramental theology prays at the start of his work: “O supreme Trinity, guide us to the highest truth of sacramental contemplation, where the immutable mysteries of theology shine forth in the superluminous darkness.”
After this, who can assert that nothing is discernible in divine darkness and that beyond negative theology, there exists no loftier vision? Or is it suggested that all the revelations experienced by the saints were mere symbols, appearing only occasionally? For indeed, Moses experienced visions over forty days and nights, as noted by Gregory of Nyssa, “having combined himself in the darkness of a visionless life,” resulting in contemplations devoid of form. Yet, he did indeed see in the darkness; everything within that darkness is characterized as simple, detached, and unchanging, while in the superficial symbols, which are composite and sensory, can one find anything immutable or simple, unconnected with actual beings?
Since Moses beheld what lay before him, he witnessed either light or something illuminated, yet from his vantage point, everything there is light. However, because he transcended his own being and became immersed in divine obscurity, his vision was neither sensory nor intellectual, suggesting that this light is self-seeing and concealed from minds that have not renounced sensory perception. How can one comprehend the self-seeing and self-aware? When the mind exceeds all intellectual limits and becomes unseeing from an abundance of sight, it is filled with the most exquisite brilliance, deeply rooted in God, and through the incomprehensible unity, it finds and contemplates the self-seeing light.
Therefore, can we not discuss the hiddenness of the Deity in this context? Indeed, it does not simply emerge from its concealment, but also communicates this to others, veiling them in divine darkness. Moses, having entered the cloud alone, became invisible to others as the Scriptures indicate; furthermore, having surpassed himself and inexpressibly detached from his own being, he hid even from himself, much like the divine Paul, who was caught up in a vision and yet did not know what he saw (2 Cor 12:2-3). This strange paradox demonstrates that even in His inexpressible and supernatural manifestation, the Divine remains hidden from those who have renounced all else—including themselves. The persistence of Moses’ ascent toward clearer visions, along with the continuous elevation of angels and saints towards more profound contemplations through endless ages, attests to this supercognizable hiddenness, where, even in seeing, they recognize, beyond mere vision, the light and God manifest within it. Thus, our gaze, fixed on the sun, both perceives and acknowledges its inaccessibility to direct sight.
Why did Moses observe fasting at Mount Sinai? The sacred texts reveal that he fasted for forty days. His first fast was to receive the Law from God, the second was to beseech God for mercy after the Hebrew people's idolatry angered Him, as He threatened to wipe them out, and the third was to gain a profound vision of God, followed by receiving new tablets of the Law and Covenant in place of the shattered ones. While we cannot fully replicate this example, it does offer valuable insights. If Moses' significant fast encouraged the entire Hebrew nation to accept God's Law—and, by extension, all humanity—then our own fasts, though modest in comparison, may help deepen our understanding of God's Law, at least for ourselves.
After all, a satiated appetite does not support effective worldly learning, let alone spiritual and divine enlightenment, as even secular educators recognize. If Moses' singular fast, combined with prayer, successfully interceded for the nation’s forgiveness after their grave sin, might not your sincere fasting serve as a worthy plea for the forgiveness of your own sins? If Moses' extended fast led to an extraordinary encounter with God, which is attainable by those in the flesh, can our modest fasts, which lighten our hearts and purify us from worldly distractions, not also prepare us for initial experiences of divine grace?
Moses ascended into the heart of the cloud and climbed the mountain, where he remained for forty days and forty nights. Later in this text, it is stated that Moses was unable to enter the tabernacle of the vision due to the cloud that enveloped it, as seen in Exodus 40:35. This cloud indeed prevented his entrance because, without God's explicit permission, it was beyond Moses' ability to enter. Exodus 24:16 indicates that after six days, the Lord called Moses from within the cloud on the seventh day. Thus, Moses ascended in a remarkable way into its midst.
The text concludes with the assertion of his inability, emphasizing that in his natural state, without a direct call from God, Moses could not and would not enter the tabernacle until the cloud and the glory of the Lord had lifted from it.
Moses, summoned by the Lord, ascended to the peak of the mountain and entered into the heart of the cloud. The cloud was ablaze with fire, yet the flames did not harm Moses; he remained intact and untouched. He spent forty days and forty nights on the mountain. According to Deuteronomy 9:9, Moses refrained from consuming bread or drinking water throughout this duration. The same passage reveals that the span of these forty days included the six days Moses was on the mountain prior to receiving a call from God. How was Moses able to quell his hunger and thirst? He was nourished by God's grace and through his communion with the Divine.
If a person's articulate and engaging discourse can sometimes so enthrall an audience that they forget about their need for sustenance, it is reasonable to believe that the words uttered by God could have an even more profound effect on Moses.
Why is the aforementioned parable read during the Feast of the Transfiguration? It draws parallels to the event honored on this festivity. First, just as Sinai radiated with God's glory, Mount Tabor, the site of the Transfiguration and the Epiphany, was similarly glorified, as the Lord Jesus Christ, who had veiled His divine majesty in human form, revealed His face shining like the sun and His garments ablaze with light and purity. God the Father also manifested, affirming with His voice that this was His beloved Son. Second, while only Moses of the chosen people was permitted to witness God's glory on Sinai, only three of the Lord's disciples—Peter, James, and John—were allowed to ascend Mount Tabor to witness the splendor of the transformed Lord. Third, just as Moses was filled with both fear and joy in the presence of the Lord’s glory on Sinai, so too were the disciples deeply awed yet filled with indescribable joy on Tabor, as evidenced by Peter’s exclamation, “Lord, it is good for us to be here; let us make three shelters.”
Fourth, as God spoke to Moses from the cloud on Sinai, so did the voice of God the Father proclaim the identity of the beloved Son from the cloud on Tabor. Fifth, while the cloud which enveloped Moses was illuminated with divine light on Sinai, the cloud that shone upon the Apostles at Tabor was also filled with light. Sixth, as Moses was commanded to enter the cloud to receive divine revelations, the disciples of Christ entered into the very cloud on Tabor, which initially hovered above them before enclosing them, prompting fear once more.
Seventh, just as the tablets bearing the Ten Commandments were bestowed upon Moses, so the foundational truths of the New Testament faith and its principal commandment were declared to the Apostles on Tabor. The first command was proclaimed by God the Father, stating, “This is my beloved Son, in whom I am well pleased,” while the second directive was given as “Listen to Him.” These can be likened to two tablets of the New Testament.
Lastly, while Moses served as a mediator during the establishment of the Old Covenant on Sinai, he also appeared on Tabor to bear witness to the New Covenant. Through his humble presence before the Lord Jesus, the Founder of this New Covenant, and in his conversation with Elijah regarding Christ's impending sacrifice that would seal this New Covenant, Moses testified that the era of the Old Covenant had come to a close. The law prepared for the coming of the Messiah must now yield to the Gospel, affirming that it is not Moses who should be listened to, but rather the Son of God Himself, for Moses is merely a servant.
For a duration of forty days and forty nights, as referenced in Deuteronomy 9:9, Moses "neither ate bread nor drank water," being upheld by the miraculous strength of God. Following the shattering of the first tablets, Moses ascended the mountain once more and, remaining in God's presence for another forty days and nights, again abstained from food and drink (Ex. 34:28). Upon descending the mountain the second time, his face was radiant, prompting him to cover it with a veil so that the elders and the people could approach him (Ex. 34:33-35). Even during his earthly life, his closeness to the Source of all light and wisdom illuminated his flesh with a remarkable brilliance.
Cook, in his commentary, notes that the prophet Elijah also fasted for forty days and nights en route to the mountain of God Sinai and was similarly granted a vision (1 Kings 19:3-12). These two men, one symbolizing the Law and the other representing the Prophets, both engaged in a forty-day fast and received revelations on Mount Sinai, are depicted conversing with the Lord Jesus Christ at the Transfiguration on Mount Tabor.
Passages read together with this verse.
THEOSIS