1 Hæ sunt mansiones filiorum Israël, qui egressi sunt de Ægypto per turmas suas in manu Moysi et Aaron,
Origen of Alexandria · AD 253 Using this twofold exposition, therefore, we ought to consider this whole order of the encampments that has been recited, so that from both there may come a progress for our soul, as we learn from these things either how this life, which follows the law of God through conversion from error, ought to be conducted, or how great is the expectation of the future hope that is promis…
Jerome · AD 420 Unrolling the book still further, [Fabiola] came to the passage in which is given the list of all the halting places by which the people after leaving Egypt made its way to the waters of Jordan.
2 quas descripsit Moyses juxta castrorum loca, quæ Domini jussione mutabant.
Origen of Alexandria · AD 253 And Moses wrote down, it says, their completions and their stations by the word of the Lord. He wrote these things, therefore, by the word of the Lord, so that we, reading and seeing how many departures and how many stations lie ahead of us for the journey that leads to the kingdom, might prepare ourselves for this way; and, considering the road that lies before us, might not a…
3 Profecti igitur de Ramesse mense primo, quintadecima die mensis primi, altera die Phase, filii Israël in manu excelsa, videntibus cunctis Ægyptiis,
Origen of Alexandria · AD 253 Yet let us first see when the children of Israel set out from Rameses. "In the first month," it says, "on the fifteenth day of the month." By the Lord's command they had kept the Passover on the fourteenth day of the month in Egypt, slaughtering the lamb on the day before they set out, and in a certain sense they kept the beginning of the festival while still situated in Egypt.…
4 et sepelientibus primogenitos, quos percusserat Dominus (nam et in diis eorum exercuerat ultionem),
Origen of Alexandria · AD 253 "And the Egyptians," it says, "were burying their dead"; the dead were burying their dead, but the living were following the Lord their God.
5 castrametati sunt in Soccoth.
Origen of Alexandria · AD 253 So the children of Israel go out from Egypt and, setting out from Rameses, they come to Succoth. This order of setting out and the distinction of the stopping-places is exceedingly necessary, and to be observed by those who follow God and who take thought for their advances in the virtues.
6 Et de Soccoth venerunt in Etham, quæ est in extremis finibus solitudinis.
Origen of Alexandria · AD 253 Thence, when it now feels itself to be prepared, it sets out from Succoth and arrives at Etham. Etham is called "a valley." We have said that in these matters there is advance in the virtues. But virtue is not acquired except by exercises and toil, nor is it proved so much in prosperity as in adversity. One comes, then, to the valley as well.
7 Inde egressi venerunt contra Phihahiroth, quæ respicit Beelsephon, et castrametati sunt ante Magdalum.
Origen of Alexandria · AD 253 And they set out from Etham and arrived at the mouth of Hiroth. Hiroth is interpreted "a village." For one does not yet come to a city, nor are the things that are perfect yet held fast, but meanwhile at first each small thing is taken. For this is the advance: that one may come from small things to great.
8 Profectique de Phihahiroth, transierunt per medium mare in solitudinem: et ambulantes tribus diebus per desertum Etham, castrametati sunt in Mara.
Origen of Alexandria · AD 253 After these things they set out from Iroth and pass through the midst of the Red Sea, and they came to the bitter waters. We have said that the time of the journeyings is a time of dangers.
9 Profectique de Mara, venerunt in Elim, ubi erant duodecim fontes aquarum, et palmæ septuaginta: ibique castrametati sunt.
Origen of Alexandria · AD 253 "They set out," it says, "from the bitter waters and came to Elim." Elim is where there are twelve springs of water, and seventy-two palm trees. You see, after the bitter waters, after the harshness of trials, how pleasant are the places that receive you.
10 Sed et inde egressi, fixerunt tentoria super mare Rubrum. Profectique de mari Rubro,
Origen of Alexandria · AD 253 They set out from Elim and came to a place beside the Red Sea. Observe that they no longer enter into the Red Sea; it is enough to have entered once. Now they only come near beside the sea, so that they may indeed see the sea and behold its waves, yet may in no way fear its movements and its onrush.
11 castrametati sunt in deserto Sin.
Origen of Alexandria · AD 253 And they set out from the Red Sea and came to the desert of Zin. Zin is interpreted "bramble bush" or "temptation." So there begins now to smile upon you the hope of good things. But what is the hope of good things?
12 Unde egressi, venerunt in Daphca.
Origen of Alexandria · AD 253 Setting out from the desert of Zin they came to Rithmah. Rithmah is interpreted as "health." You see the order of the journeyings, how, when the soul has now become spiritual and has begun to have discernment of heavenly visions, it arrives at health, so that it may deservedly say: "Bless the Lord, O my soul, and all that is within me his holy name." What Lord?
13 Profectique de Daphca, castrametati sunt in Alus.
Origen of Alexandria · AD 253 They set out therefore from Rithmah and come to Rimmon-perez. Rimmon-perez is interpreted "labors." And do not wonder if labors follow upon health.
14 Egressique de Alus, in Raphidim fixere tentoria, ubi populo defuit aqua ad bibendum.
Origen of Alexandria · AD 253 After these things they come to Libnah. But Libnah is interpreted "praise of judgment." Most justly does praise follow after labors. Yet of what thing is it the praise? "Of judgment," he says. Worthy of praise, therefore, becomes the soul that judges rightly, discerns rightly — that is, which spiritually judges all things, and is itself judged by no one.
15 Profectique de Raphidim, castrametati sunt in deserto Sinai.
Origen of Alexandria · AD 253 After these things one arrives at the desert of Sinai. Sinai is itself a certain place of the desert, which above he mentioned as Zin; but here rather the place of the mountain, which is in that same desert, is named, which itself also is named from the name of the desert, Sinai.
16 Sed et de solitudine Sinai egressi, venerunt ad sepulchra concupiscentiæ.
Origen of Alexandria · AD 253 Thence one comes to the tombs of concupiscence. What are the tombs of concupiscence? Without doubt where the desires are buried and covered over, where every craving is extinguished and the flesh no longer lusts against the spirit, being mortified, that is, by the death of Christ.
17 Profectique de sepulchris concupiscentiæ, castrametati sunt in Haseroth.
Origen of Alexandria · AD 253 After these things one comes to Hazeroth, which is interpreted "perfect courts" or "blessedness." Look more diligently, O my traveler, what is the order of the journeyings: after you have buried and handed over to death the concupiscences of the flesh, you will come to the spaciousness of the courts, you will come to blessedness.
18 Et de Haseroth venerunt in Rethma.
Origen of Alexandria · AD 253 Thence one comes to Rithmah, or Paran. Rithmah is interpreted "consummated vision," but Paran "visible mouth." Why should not the soul so grow that, when it has ceased to be pressed by the troubles of the flesh, it may have consummated visions and grasp a perfect understanding of things — knowing, that is, more fully and more deeply the causes of the incarnation of the Word of…
19 Profectique de Rethma, castrametati sunt in Remmomphares.
Origen of Alexandria · AD 253 From here one now comes to Rimmon-perez, which in our language is called "lofty severance," that is, where there is a separation and discernment of great and heavenly things from earthly and lowest ones.
20 Unde egressi venerunt in Lebna.
Origen of Alexandria · AD 253 After these things one comes to Libnah, which is interpreted "whitening." I know that in other places whitening is set down blameworthily, as when it is said "whitewashed wall" and "whitewashed tombs." But here that whitening is meant, of which the prophet says: "You shall wash me, and I shall be made whiter than snow"; and again Isaiah: "If your sins be as scarlet, I will whit…
21 De Lebna castrametati sunt in Ressa.
Origen of Alexandria · AD 253 After these things a station is made in Rissah, which among us can be called "visible" or "praiseworthy temptation." What is this, that although the soul has great advances, nevertheless temptations are not taken away from it? Whence it appears that temptations are applied to it as a kind of guard and defense.
22 Egressique de Ressa, venerunt in Ceelatha.
Origen of Alexandria · AD 253 From this one comes to Kehelathah, which is "principality" or "rod." By either, power seems to be indicated, and that the soul has advanced so far that it rules over the body and itself holds a rod of power over it; nay, not only over the body, but even over the whole world, when it says: "But to me the world is crucified, and I to the world."
23 Unde profecti, castrametati sunt in monte Sepher.
Origen of Alexandria · AD 253 Thence one comes to Mount Shepher, which is called "trumpet-blowing." The trumpet is the sign of war. Therefore, where it perceives itself armed with such and so great virtues, of necessity it advances to war, which is for it against the principalities and powers, and against the rulers of this world; or else certainly it sounds the trumpet in the word of God, that is, of preac…
24 Egressi de monte Sepher, venerunt in Arada.
Origen of Alexandria · AD 253 After these things one comes to Haradah, which in our language sounds "made fit"; assuredly so that the soul too may say: "He has made us fit ministers of the new testament."
25 Inde proficiscentes, castrametati sunt in Maceloth.
Origen of Alexandria · AD 253 Thence a station is held at Makheloth, which is interpreted "from the beginning." For he who tends toward perfection contemplates the beginning of things, nay rather refers all things to him who was in the beginning, and never departs from that beginning.
26 Profectique de Maceloth, venerunt in Thahath.
Origen of Alexandria · AD 253 After these things a station is made at Tahath, which is "confirmation" or "patience." For it is necessary that he who wishes to be of profit to others also should suffer many things and bear all things patiently, just as it was said of Paul: "For I will show him how great things he must suffer for my name."
27 De Thahath, castrametati sunt in Thare.
Origen of Alexandria · AD 253 Thence one comes to Terah, which among us is understood as "the contemplation of amazement." We cannot in the Latin tongue express in a single word the Greek word which they call ekstasin, that is, when the mind is stupefied in wonder at some great thing.
28 Unde egressi, fixere tentoria in Methca.
Origen of Alexandria · AD 253 After these things one comes to Mithkah, which is interpreted "new death." What is the new death? When we die together with Christ and are buried together with Christ, so that we may also live together with him.
29 Et de Methca, castrametati sunt in Hesmona.
Origen of Alexandria · AD 253 Thence one comes to Hashmonah, which is said to signify "mouth" or "bones." By these, without doubt, the virtue and strength of patience is declared.
30 Profectique de Hesmona, venerunt in Moseroth.
Origen of Alexandria · AD 253 Now from here a station is held at Moseroth, which is thought to signify "excluding." Excluding whom? Without doubt the malignant suggestions of the contrary spirit from one's thoughts.
31 Et de Moseroth, castrametati sunt in Benejaacan.
Origen of Alexandria · AD 253 After these things one comes to Bene-jaakan, which signifies "fountains" or "strainings," that is, where one draws the fountains of the divine words, until he strains them out by drinking.
32 Profectique de Benejaacan, venerunt in montem Gadgad.
Origen of Alexandria · AD 253 After these things one comes to Hor-haggidgad, which is interpreted "temptation" or "constipation." Temptation, as I see, is a certain fortitude and defense of the soul; for it is so mingled with the virtues that without these virtue is seen to be neither comely nor full. And therefore for those advancing toward virtue various and frequent stations are made in temptations.
33 Unde profecti, castrametati sunt in Jetebatha.
Origen of Alexandria · AD 253 When you have passed through these, you will halt in Jotbathah. Jotbathah is interpreted "good things." To good things, therefore, one comes only after the trials of temptations.
34 Et de Jetebatha venerunt in Hebrona.
Origen of Alexandria · AD 253 Thence "they halted," he says, "in Abronah," which is "passage." For all things must be passed through; because, even if you come to good things, it behooves you to pass on also to better things, until you come to that good in which you ought always to remain.
35 Egressique de Hebrona, castrametati sunt in Asiongaber.
Origen of Alexandria · AD 253 After these things one arrives at Ezion-geber, which is interpreted "the counsels of a man." If anyone has ceased to be a child in his senses, he arrives at the counsels of a man, just as also that one who said: "But when I became a man, I put away the things that were of a little one." Great, therefore, are the counsels of a man, just as that one too says: "Deep water is couns…
36 Inde profecti, venerunt in desertum Sin, hæc est Cades.
Origen of Alexandria · AD 253 From here again one comes to Zin. Again Zin is temptation. For we have said that it is not expedient to make this journey otherwise, just as, for example's sake, if some goldsmith wishing to make a necessary vessel frequently brings it to the fire, frequently subjects it to the hammers, often scrapes it with files, so that it may become both more purified and be led to that for…
37 Egressique de Cades, castrametati sunt in monte Hor, in extremis finibus terræ Edom.
Origen of Alexandria · AD 253 Thence one halts at Mount Hor, which is interpreted "mountainous." For it comes to the mountain of God, so that it too may become "a fertile mountain and a curdled mountain," or, because it always dwells on the mountain of God, may be called "mountainous."
38 Ascenditque Aaron sacerdos in montem Hor jubente Domino: et ibi mortuus est anno quadragesimo egressionis filiorum Israël ex Ægypto, mense quinto, prima die mensis,
39 cum esset annorum centum viginti trium.
40 Audivitque Chananæus rex Arad, qui habitabat ad meridiem, in terram Chanaan venisse filios Israël.
41 Et profecti de monte Hor, castrametati sunt in Salmona.
Origen of Alexandria · AD 253 After these things there follows the station of Zalmonah, which is interpreted "shadow of a portion." That shadow I think is meant, of which the prophet too said: "The spirit of our countenance, Christ the Lord, of whom we said: In his shadow we shall live among the Gentiles." But also that shadow is like to this, of which it is said: "The Spirit of the Lord shall overshadow yo…
42 Unde egressi, venerunt in Phunon.
Origen of Alexandria · AD 253 From here now we come to Punon, which we suppose is interpreted "sparingness of mouth." For he who has been able to gaze upon the mystery concerning Christ and concerning the Holy Spirit, and whether he has seen or heard those things which it is not lawful for men to speak, will of necessity have sparingness of mouth, knowing to whom and when and how one ought to speak of the d…
43 Profectique de Phunon, castrametati sunt in Oboth.
Origen of Alexandria · AD 253 After these things one comes to Oboth, of which name, although we have not found an interpretation, nevertheless we do not doubt that, just as in all the others, in this name too the consequence of the journeyings is preserved.
44 Et de Oboth venerunt in Ijeabarim, quæ est in finibus Moabitarum.
Origen of Alexandria · AD 253 There follows after these things a station which is called Gai, which is interpreted "chaos." For through these journeyings one draws near to the bosom of Abraham, who says to those who are in torments that "between you and us a great chaos has been established," so that he too may rest in his bosom like that blessed Lazarus.
45 Profectique de Ijeabarim, fixere tentoria in Dibongad.
Origen of Alexandria · AD 253 Thence again one comes to Dibon-gad, which is said to signify "a beehive of temptations." O the wondrous caution of the divine providence! Behold, now the traveler here of the heavenly journey, next to the highest perfection through the succession of virtues, and yet trials are not lacking to him.
46 Unde egressi, castrametati sunt in Helmondeblathaim.
Origen of Alexandria · AD 253 After these things one now comes to Almon-diblathaim, which is interpreted "contempt of figs," that is, where earthly things are utterly despised and looked down upon. For unless those things which seem to delight on earth have been spurned and despised, we cannot pass over to the heavenly things.
47 Egressique de Helmondeblathaim, venerunt ad montes Abarim contra Nabo.
Origen of Alexandria · AD 253 For there follows after these things the station of Abarim over against Nebo, which is "passage"; but Nebo is interpreted "departure." For when the soul has made its journey through all these virtues and has ascended to the summit of perfection, it now passes over from the world and departs, as it is written of Enoch: "And he was not found, because God had translated him." And…
48 Profectique de montibus Abarim, transierunt ad campestria Moab, supra Jordanem, contra Jericho.
Origen of Alexandria · AD 253 The last station is on the west of Moab beside the Jordan. For all this course is run, and run for this reason, that one may arrive at the river of God, that we may be made near to the streams of wisdom and be watered by the waves of divine knowledge; so that, thus purified through all things, we may deserve to enter the land of promise.
49 Ibique castrametati sunt de Bethsimoth usque ad Abelsatim in planioribus locis Moabitarum.
50 Ubi locutus est Dominus ad Moysen:
51 Præcipe filiis Israël, et dic ad eos: Quando transieritis Jordanem, intrantes terram Chanaan,
52 disperdite cunctos habitatores terræ illius: confringite titulos, et statuas comminuite, atque omnia excelsa vastate,
53 mundantes terram, et habitantes in ea. Ego enim dedi vobis illam in possessionem,
54 quam dividetis vobis sorte. Pluribus dabitis latiorem, et paucis angustiorem. Singulis ut sors ceciderit, ita tribuetur hæreditas. Per tribus et familias possessio dividetur.
55 Sin autem nolueritis interficere habitatores terræ: qui remanserint, erunt vobis quasi clavi in oculis, et lanceæ in lateribus, et adversabuntur vobis in terra habitationis vestræ:
56 et quidquid illis cogitaveram facere, vobis faciam.