1 These are the journeys of the Israelites when they came out of the land of Egypt by their divisions under the leadership of Moses and 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 At the LORD’s command, Moses recorded the stages of their journey. These are the stages listed by their starting points:
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 On the fifteenth day of the first month, on the day after the Passover, the Israelites set out from Rameses. They marched out defiantly in full view of all the Egyptians,
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 who were burying all their firstborn, whom the LORD had struck down among them; for the LORD had executed judgment against their gods.
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 The Israelites set out from Rameses and camped at Succoth.
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 They set out from Succoth and camped at Etham, on the edge of the wilderness.
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 They set out from Etham and turned back to Pi-hahiroth, opposite Baal-zephon, and they camped near Migdol.
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 They set out from Pi-hahiroth and crossed through the sea, into the wilderness, and they journeyed three days into the Wilderness of Etham and camped at Marah.
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 They set out from Marah and came to Elim, where there were twelve springs and seventy palm trees, and they camped there.
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 They set out from Elim and camped by the Red Sea.
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 They set out from the Red Sea and camped in the Desert of 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 They set out from the Desert of Sin and camped at Dophkah.
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 They set out from Dophkah and camped at Alush.
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 They set out from Alush and camped at Rephidim, where there was no water for the people to drink.
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 They set out from Rephidim and camped in the Wilderness of 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 They set out from the Wilderness of Sinai and camped at Kibroth-hattaavah.
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 They set out from Kibroth-hattaavah and camped at Hazeroth.
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 They set out from Hazeroth and camped at Rithmah.
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 They set out from Rithmah and camped at Rimmon-perez.
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 They set out from Rimmon-perez and camped at Libnah.
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 They set out from Libnah and camped at Rissah.
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 They set out from Rissah and camped at Kehelathah.
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 They set out from Kehelathah and camped at Mount Shepher.
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 They set out from Mount Shepher and camped at Haradah.
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 They set out from Haradah and camped at Makheloth.
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 They set out from Makheloth and camped at Tahath.
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 They set out from Tahath and camped at Terah.
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 They set out from Terah and camped at Mithkah.
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 They set out from Mithkah and camped at Hashmonah.
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 They set out from Hashmonah and camped at 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 They set out from Moseroth and camped at Bene-jaakan.
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 They set out from Bene-jaakan and camped at Hor-haggidgad.
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 They set out from Hor-haggidgad and camped at Jotbathah.
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 They set out from Jotbathah and camped at Abronah.
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 They set out from Abronah and camped at Ezion-geber.
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 They set out from Ezion-geber and camped at Kadesh in the Wilderness of Zin.
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 They set out from Kadesh and camped at Mount Hor, on the outskirts of the land of 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 At the LORD’s command, Aaron the priest climbed Mount Hor and died there on the first day of the fifth month, in the fortieth year after the Israelites had come out of the land of Egypt.
39 Aaron was 123 years old when he died on Mount Hor.
40 Now the Canaanite king of Arad, who lived in the Negev in the land of Canaan, heard that the Israelites were coming.
41 And the Israelites set out from Mount Hor and camped at Zalmonah.
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 They set out from Zalmonah and camped at Punon.
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 They set out from Punon and camped at 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 They set out from Oboth and camped at Iye-abarim on the border of Moab.
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 They set out from Iyim and camped at Dibon-gad.
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 They set out from Dibon-gad and camped at Almon-diblathaim.
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 They set out from Almon-diblathaim and camped in the mountains of Abarim facing Nebo.
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 They set out from the mountains of Abarim and camped on the plains of Moab by the Jordan across from 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 And there on the plains of Moab they camped by the Jordan, from Beth-jeshimoth to Abel-shittim.
50 On the plains of Moab by the Jordan across from Jericho, the LORD said to Moses,
51 “Speak to the Israelites and tell them: When you cross the Jordan into the land of Canaan,
52 you must drive out before you all the inhabitants of the land, destroy all their carved images and cast idols, and demolish all their high places.
53 You are to take possession of the land and settle in it, for I have given you the land to possess.
54 And you are to divide the land by lot according to your clans. Give a larger inheritance to a larger clan and a smaller inheritance to a smaller one. Whatever falls to each one by lot will be his. You will receive an inheritance according to the tribes of your fathers.
55 But if you do not drive out the inhabitants of the land before you, those you allow to remain will become barbs in your eyes and thorns in your sides; they will harass you in the land where you settle.
56 And then I will do to you what I had planned to do to them.”