The mansions or journeys of the children of Israel towards the land of promise.
The 42. mansions of The children of Israel betwen Aegype and the Land of promise are recited. 50. they are commanded to kil al the inhabitents, to purge the land of idolatrie, and diuide it among them.
1These are the mansions of the children of Israel, who went out of Egypt by their troops under the conduct of Moses and Aaron,Queste sono le mansioni de' figliuoli d'Israele usciti dall'Egitto divisi nelle loro schiere sotto la condotta di Mosè e di Aronne,THESE are the mansions of the children of Israel, that went out of Aegypt by their troupes in the hand of Moyses and Aaron,Hæ sunt mansiones filiorum Israël, qui egressi sunt de Ægypto per turmas suas in manu Moysi et Aaron, 2Which Moses wrote down according to the places of their encamping, which they changed by the commandment of the Lord.Descritte da Mosè secondo i luoghi degli alloggiamenti, i quali luoghi ei cambiavano secondo l'ordine del Signore.which Moyses described according to the places of the campe, which by our Lords commandement they changed.quas descripsit Moyses juxta castrorum loca, quæ Domini jussione mutabant. 3Now the children of Israel departed from Ramesses the first month, on the fifteenth day of the first month, the day after the phase, with a mighty hand, in the sight of all the Egyptians,Partirono adunque da Ramesse il primo mese, ai quindici del mese primo, il giorno dopo la Pasqua, i figliuoli d'Israele con gran possanza a vista di tutti gli Egiziani,They children of Israel therfore departing from Ramesses the first moneth, the fiftenth day of the first moneth, the morow after they made the Phase, in a mightie hand, al the Aegyptians seeing them,Profecti igitur de Ramesse mense primo, quintadecima die mensis primi, altera die Phase, filii Israël in manu excelsa, videntibus cunctis Ægyptiis, 4Who were burying their firstborn, whom the Lord had slain (upon their gods also he had executed vengeance,)i quali seppellivano i loro primogeniti uccisi dal Signore, il quale anche sopra gli dei loro aveva esercitate le sue vendette,and burying their first borne, which our Lord had strooken (yea and on their goddes also he had exercised vengeance)et sepelientibus primogenitos, quos percusserat Dominus (nam et in diis eorum exercuerat ultionem), 5And they camped in Soccoth.E posarono il campo in Soccoth.they camped in Soccoth.castrametati sunt in Soccoth. 6And from Soccoth they came into Etham, which is in the uttermost borders of the wilderness.E da Soccoth andarono a Etham, la quale è all'estremità della solitudine.And from Soccoth they came into Etham, which is in the vttermost borders of the wildernesse.Et de Soccoth venerunt in Etham, quæ est in extremis finibus solitudinis.
7Departing from thence they came over against Phihahiroth, which looketh towards Beelsephon, and they camped before Magdalum.Donde essendo partiti arrivarono dirimpetto a Phihahiroth, che guarda Beel-Sephon, e posero gli alloggiamenti dinanzi a Magdalo.Departing thence they came ouer against Phihahiroth, which looketh toward Beelsephon, and camped before Magdal.Inde egressi venerunt contra Phihahiroth, quæ respicit Beelsephon, et castrametati sunt ante Magdalum. 8And departing from Phihahiroth, they passed through the midst of the sea into the wilderness: and having marched three days through the desert of Etham, they camped in Mara.E partiti da Phihahiroth passaron pel mezzo del mare nella solitudine: e dopo aver camminato per tre giorni pel deserto di Etham, posero il campo a Mara.And departing from Phihahiroth, they passed through the middes of the sea into the wildernesse: and walking three dayes through the deserr Etham, they camped in Mara.Profectique de Phihahiroth, transierunt per medium mare in solitudinem: et ambulantes tribus diebus per desertum Etham, castrametati sunt in Mara. 9And departing from Mara, they came into Elim, where there were twelve fountains of waters, and seventy palm trees: and there they camped.E da Mara andarono ad Elim, dov'erano dodici fontane di acqua, e settanta palme, e ivi si attendarono.And departing from Mara, they came into Elim, where there were the twelue fountaines of waters, and the seuentie palme trees: and there they camped.Profectique de Mara, venerunt in Elim, ubi erant duodecim fontes aquarum, et palmæ septuaginta: ibique castrametati sunt. 10But departing from thence also, they pitched their tents by the Red Sea. And departing from the Red Sea,E avendo sloggiato da quel luogo piantarono le tende vicino al mar Rosso. E dal mar Rosso andaronoBut departing thence also, they pitched their tentes vpon the Redde sea. And departing from the Redde sea,Sed et inde egressi, fixerunt tentoria super mare Rubrum. Profectique de mari Rubro, 11They camped in the desert of Sin.Ad accamparsi nel deserto di Sin.they camped in the defert Sin.castrametati sunt in deserto Sin. 12And they removed from thence, and came to Daphca.Di dove andarono a Daphca.From whence departing, they came into Daphca.Unde egressi, venerunt in Daphca. 13And departing from Daphca, they camped in Alus.E da Daphca passarono in Alus.And departing from Daphca, they camped in Alus.Profectique de Daphca, castrametati sunt in Alus.
14And departing from Alus, they pitched their tents in Raphidim, where the people wanted water to drink.E partiti da Alus poser le tende in Raphidim, dove mancò al popolo acqua da bere.And departing from Alus, they pitched their tentes in Raphidim, where the people wanted water to drinke.Egressique de Alus, in Raphidim fixere tentoria, ubi populo defuit aqua ad bibendum. 15And departing from Raphidim, they camped in the desert of Sinai.Da Raphidim andarono a porre gli alloggiamenti nel deserto del Sinai.And departing from Raphidim, they camped in the desert of Sinai.Profectique de Raphidim, castrametati sunt in deserto Sinai. 16But departing also from the desert of Sinai, they came to the graves of lust.E partiti dal deserto del Sinai giunsero a' sepolcri della concupiscenza.But departing also from the desert Sinai, they came to the Sepulchres of concupiscence,Sed et de solitudine Sinai egressi, venerunt ad sepulchra concupiscentiæ. 17And departing from the graves of lust, they camped in Haseroth.E da' sepolcri della concupiscenza andarono ad attendarsi in Haseroth.And departing from the Sepulchres of concupiscence, they camped in Haseroth.Profectique de sepulchris concupiscentiæ, castrametati sunt in Haseroth. 18And from Haseroth they came to Rethma.E da Aserot giunsero in Rethma.And from Haseroth they came into Rethma.Et de Haseroth venerunt in Rethma. 19And departing from Rethma, they camped in Remmomphares.E da Rethma andarono a porre il campo in Remmomphares.And departing from Rethma, they camped in Remmonphares.Profectique de Rethma, castrametati sunt in Remmomphares. 20And they departed from thence and came to Lebna.Di dove partirono, e arrivarono a Lebna.Whence departing they came into Lebna.Unde egressi venerunt in Lebna. 21Removing from Lebna they camped in Ressa.Da Lebna passarono a Ressa.From Lebna they camped in Ressa.De Lebna castrametati sunt in Ressa. 22And departing from Ressa, they came to Ceelatha.E partiti da Ressa giunsero a Ceelatha.And departing from Ressa, they came into Ceelatha.Egressique de Ressa, venerunt in Ceelatha. 23And they removed from thence and camped in the mountain Sepher.E di lì passarono ad accampare al monte Sepher.Whence departing, they camped in the mountayne Sepher.Unde profecti, castrametati sunt in monte Sepher. 24Departing from the mountain Sepher, they came to Arada,E lasciato il monte Sepher andarono ad Arada.Departing from the mountayne Sepher, they came into Harada.Egressi de monte Sepher, venerunt in Arada. 25From thence they went and camped in Maceloth.E di lì si mossero per andare a Maceloth.Thence departing, they camped in Maceloth.Inde proficiscentes, castrametati sunt in Maceloth.
26And departing from Maceloth, they came to Thahath.E da Maceloth passarono a Thahath.And departing from Maceloth, they came into Thahath.Profectique de Maceloth, venerunt in Thahath. 27Removing from Thahath they camped in Thare.Da Thahath posero il campo a Thare.From Thahath they camped in Thare.De Thahath, castrametati sunt in Thare. 28And they departed from thence, and pitched their tents in Methca.Donde partirono, e piantarono le tende in Methea.Whence departing, they pitched their tentes in Methca.Unde egressi, fixere tentoria in Methca. 29And removing from Methca, they camped in Hesmona.E da Methea passarono ad Hesmona.And from Methca they camped in Hesmona.Et de Methca, castrametati sunt in Hesmona. 30And departing from Hesmona, they came to Moseroth.E partiti da Hesmona giunsero a Moseroth.And departing from Hesmona, they came into Moseroth.Profectique de Hesmona, venerunt in Moseroth. 31And removing from Moseroth, they camped in Benejaacan.E da Moseroth andarono ad accamparsi a Benjaacan.And from Moseroth they camped in Beneiaacan.Et de Moseroth, castrametati sunt in Benejaacan. 32And departing from Benejaacan, they came to mount Gadgad.E partiti da Benjaacan giunsero al monte Gadgad.And departing from Beneiaacan, they came into the mount Gadgad.Profectique de Benejaacan, venerunt in montem Gadgad. 33From thence they went and camped in Jetebatha.Donde partirono, e passarono a Jetebatha,Whence departing, they camped in Ietebatha.Unde profecti, castrametati sunt in Jetebatha. 34And from Jetebatha they came to Hebrona.E da Jetebatha andarono ad Hebrona.And from Ietebatha they came into Hebrona.Et de Jetebatha venerunt in Hebrona. 35And departing from Hebrona, they camped in Asiongaber.E lasciata Hebrona si attendarono ad Asiongaber.And departing from Hebrona, they camped in Asiongaber.Egressique de Hebrona, castrametati sunt in Asiongaber. 36They removed from thence and came into the desert of Sin, which is Cades.Donde partirono, e giunsero nel deserto di Sin, che è Cades.Thence departing, they came into the desert Sin, this is Cades.Inde profecti, venerunt in desertum Sin, hæc est Cades. 37And departing from Cades, they camped in mount Hor, in the uttermost borders of the land of Edom.E da Cades andarono a porre gli alloggiamenti sul monte Hor negli ultimi confini della terra di Edom.And departing from Cades, they camped in the mount Hor, in the vttermost borders of the Land of Edom.Egressique de Cades, castrametati sunt in monte Hor, in extremis finibus terræ Edom.
38And Aaron the priest went up into mount Hor at the commandment of the Lord: and there he died in the fortieth year of the coming forth of the children of Israel out of Egypt, the fifth month, the first day of the month,E Aronne sacerdote sommo salì per ordine del Signore sul monte Hor: ed ivi morì il quarantesimo anno dopo l'uscita de' figliuoli d'Israele dall'Egitto, il quinto mese, il primo del mese,And Aaron the priest went vp into the mountayne Hor at the commandement of our Lord: and there he died the fourtith yeare of the coming forth af the children of Israel out of Aegypt, the fifth moneth, the first day of the moneth,Ascenditque Aaron sacerdos in montem Hor jubente Domino: et ibi mortuus est anno quadragesimo egressionis filiorum Israël ex Ægypto, mense quinto, prima die mensis, 39When he was a hundred and twenty-three years old.Essendo egli in età di cento ventitre anni.when he was an hundred three and twentie yeares old.cum esset annorum centum viginti trium. 40And king Arad the Chanaanite, who dwelt towards the south, heard that the children of Israel were come to the land of Chanaan.E Arad re de' Cananei, che abitava verso il mezzo giorno, udì come i figliuoli d'Israele eran venuti nella terra di Canaan.And the Chananeire king of Arad, who dwelt toward the south. heard that the children of Israel were come into the Land of Chanaan.Audivitque Chananæus rex Arad, qui habitabat ad meridiem, in terram Chanaan venisse filios Israël. 41And they departed from mount Hor, and camped in Salmona.E partiti dal monte Hor andarono ad attendarsi a Salmona.And departing from the mountayne Hor, they camped in Salmona,Et profecti de monte Hor, castrametati sunt in Salmona. 42From whence they removed and came to Phunon.E di lì partirono, e andarono a Phunon.Whence departing, they came into Phunon.Unde egressi, venerunt in Phunon. 43And departing from Phunon, they camped in Oboth.E da Phunon passarono ad alloggiare ad Oboth.And departing from Phunon, they camped in Oboth.Profectique de Phunon, castrametati sunt in Oboth. 44And from Oboth they came to Ijeabarim, which is in the borders of the Moabites.E da Oboth andarono a Jieabarim, che è ai confini de' Moabiti.And from Oboth they came into lieabarim, which is in the borders of the Moabites.Et de Oboth venerunt in Ijeabarim, quæ est in finibus Moabitarum. 45And departing from Ijeabarim they pitched their tents in Dibongab.E partiti da Jieabarim andarono a piantar le tende a Dibongad.And departing from Lieabarim they pitched their tentes in Dibongad.Profectique de Ijeabarim, fixere tentoria in Dibongad.
46From thence they went and camped in Helmondeblathaim.Di dove passarono a Helmondeblathaim.Whence departing, they camped in Helmondeblathaim.Unde egressi, castrametati sunt in Helmondeblathaim. 47And departing from Helmondeblathaim, they came to the mountains of Abarim over against Nabo.E da Helmondeblathaim arrivarono alle montagne di Abarim dirimpetto a Nabo.And departing from Helmondeblathaim, they came to the mountaynes Abarim against Nabo.Egressique de Helmondeblathaim, venerunt ad montes Abarim contra Nabo. 48And departing from the mountains of Abarim, they passed to the plains of Moab, by the Jordan, over against Jericho.E lasciate le montagne di Abarim passarono nelle pianure di Moab sulle rive del Giordano dirimpetto a Gerico.And departing from the mountaines Abarim, they passed to the champion countries of Moab, von Iordan, against Iericho.Profectique de montibus Abarim, transierunt ad campestria Moab, supra Jordanem, contra Jericho. 49And there they camped from Bethsimoth even to Ablesatim in the plains of the Moabites,E ivi si attendarono da Bethsimoth fino ad Abelsatim ne' luoghi più piani de' Moabiti.And there they camped from Bethsimoth vnto Abelsatim in the plainer places of the Moabites,Ibique castrametati sunt de Bethsimoth usque ad Abelsatim in planioribus locis Moabitarum. 50Where the Lord said to Moses:Dove il Signore disse a Mosè:where our Lord spake to Moyses:Ubi locutus est Dominus ad Moysen: 51Command the children of Israel, and say to them: When you shall have passed over the Jordan, entering into the land of Chanaan,Intima a' figliuoli d'Israele, e di' loro queste cose: Quando, voi avrete passato il Giordano, entrando nella terra di Canaan,Command the children of Israel, and say to them: When you shal haue passed Iordan, entring the Land of Chanaan,Præcipe filiis Israël, et dic ad eos: Quando transieritis Jordanem, intrantes terram Chanaan, 52Destroy all the inhabitants of that land: Beat down their pillars, and break in pieces their statues, and waste all their high places,Sterminate tutti gli abitanti di quel paese: fate in pezzi gli altari, e riducete in polvere le statue, e devastate tutti i luoghi eccelsi,destroy al the inhabitants of that Land: breake their titles, and burst to fitters their statues, and wast al their excelses,disperdite cunctos habitatores terræ illius: confringite titulos, et statuas comminuite, atque omnia excelsa vastate, 53Cleansing the land, and dwelling in it. For I have given it you for a possession.Purificando la terra, e voi l'abiterete: perocché io ne ho dato a voi il dominio.cleansing the Land, and dwelling in it. for I haue geuen it you in possession,mundantes terram, et habitantes in ea. Ego enim dedi vobis illam in possessionem,
54And you shall divide it among you by lot. To the more you shall give a larger part, and to the fewer a lesser. To every one as the lot shall fall, so shall the inheritance be given. The possession shall be divided by the tribes and the families.E ve la dividerete a sorte. A' più darete porzione più ampia: a' meno, più ristretta. A ciascuno sarà data la sua eredità secondo che porterà la sorte. La divisione farassi per tribù, e per famiglie.which you shal diuide among you by lotte. To the moe you shal geue the larger, and to the fewer the straiter. To euerie one as the lotte shal fall, so shal the inheritance be geuen. By the tribes and the families the possession shal be diuided.quam dividetis vobis sorte. Pluribus dabitis latiorem, et paucis angustiorem. Singulis ut sors ceciderit, ita tribuetur hæreditas. Per tribus et familias possessio dividetur. 55But if you will not kill the inhabitants of the land: they that remain, shall be unto you as nails in your eyes, and spears in your sides, and they shall be your adversaries in the land of your habitation.Ma se voi non vorrete uccidere gli abitatori del paese; quelli che resteranno, saran per voi come stecchi negli occhi, e lance nei fianchi, e vi daranno da fare nel paese di vostra abitazione.But if you wil not kil the inhabitantes of the Land: they that remaine, shal be vnto you as it were nailes in your eyes, and speares in your sides, and they shal be your aduersaries in the Land of your habitation: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: 56And whatsoever I had thought to do to them, I will do to you.E farò a voi tutto quello che io avea risoluto di fare ad essi.and whatsoeuer I had thought to do to them, I wil do to you.et quidquid illis cogitaveram facere, vobis faciam.
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Challoner
The mansions. These mansions, or journeys of the children of Israel from Egypt to the land of promise, were figures, according to the Fathers, of the steps and degrees by which Christians, leaving sin, are to advance from virtue to virtue, till they come to the heavenly mansions, after this life, to see and enjoy God. (Challoner)
Haydock
Conduct. Literally, "hand." Aaron died before they came to the last of these 42 stations, or encampments. (Haydock)
Worthington
The observance of the law, and the true worship of God, can alone insure us eternal happiness, and enable us to sing Holy, etc. (St. Jerome, ep. ad Fab.) (Worthington)
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Haydock
Which. Hebrew, "and Moses wrote down their departure and their marches, by the commandment of the Lord; and these are their journeys, according to their going out." These are the places of any note in that wide and dreary desert, near which the Israelites passed. All the encampments are not intended to be specified. The people marched on slowly, and sought for pasturage, with all diligence. The names of these more remarkable places, have been so differently pronounced, that many of them have been greatly confounded; (Calmet) and interpreters vary so much in their situation, that nothing can be decided with certainty. (Haydock)
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Menochius
Gods. Their idols were thrown down. (St. Jerome, ep. 127.) See Exodus 12:12. (Menochius)
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Haydock
Soccoth, the second station. (Haydock)
Etham. Septuagint, "Butham," the Butum of Herodotus, (II. 75,) situated in a plain.
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Beelsephon; perhaps the city of Clysma, or Colzan, where the Hebrews crossed the sea.
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Etham, or Sur. Exodus 15:22.
Calmet
Mara, 60 miles to the south of the Red Sea. (Calmet)
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Elim. "The wood of palm-trees, five days' journey from Jericho." (Strabo) See Exodus xv.
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Calmet
Red Sea. This encampment is not specified before. (Calmet)
Haydock
It was the seventh in order. (Haydock)
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Sin. Farther from the promised land than that of Tsin, (chap. 20:1,) or Cades-barne.
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Haydock
Daphca. Septuagint and Eusebius read, Raphca; (Calmet) D and R, in Hebrew, are easily confounded. (Haydock)
This encampment is passed over in Exodus, as well as the following at Alus.
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Lust. After three days' journey, passing by the station of burning, chap. 10:33., and 11:3.
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Haseroth, near Cades-barne, the same as Aserim, ("the unwalled towns" of the Heveans, extending as far as Gaza) or Asor, called afterwards Esron, on the south of Chanaan, Josue 11:10. Moses does not specify here the memorable encampment at Cades-barne, where the Israelites arrived, after 11 days' march from Horeb, Deuteronomy 1:2, 19. It was not far from Asor, on the frontiers of Idumea, (Calmet) in the desert of Pharan, chap. 13:1.
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Rethma. The situation of this and the following station, cannot be fixed.
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Lebna. A strong place besieged by Sennacherib, (4 Kings 19:8.) between Cades and Gaza, Josue 10:29. The Hebrews encamped a long while about Mount Seir, Deuteronomy 2:1.
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Ressa was in the same neighbourhood. St. Hirarion converted its inhabitants.
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Arada. Herad, Adar, or Barad, are probably the same place, on the southern limits of Chanaan, four miles from Maceloth, the Malatis of Eusebius.
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Hesmona, or Asemona, a city of the tribe of Juda, towards Egypt, chap. 34:4.
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Calmet
Gadgad. These three stations are placed in a different order, Deuteronomy 10:6. But some word has been transposed, as Aaron died on Mount Hor, when the Hebrews encamped at Mosera, or Moseroth, a second time. (Calmet)
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Jetebatha. It may be rendered also "Hills of concupiscence," famous for torrents of water, Deuteronomy 10:7.
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Calmet
Asiongaber. Some place this station on the Mediterranean, where Strabo fixes the city of Gassion Gaber, the Beto Gabria of Ptolemy. But the Scripture informs us it lay on the Red Sea, 3 Kings 9:16. Cellarius thinks most probably upon the Elanitic gulph, to the east of that of Suez, or Heroopolis, where Josephus maintains Asiongaber or Bernice stood. The Hebrews came to this station from that of Elat, Deuteronomy 2:8. (Calmet)
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Calmet
Sin, or Tsin. Cades is another name of the same desert. Near the city of Cades-barne, the Hebrews encamped a long while, and had plenty of water; but here they murmured for want of it, and Mary departed this life, chap. 20. (Calmet)
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Year of the World 2552, Year before Christ 1452.
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Calmet
Salmona, where it is thought by some that God sent the fiery serpents, chap. 21:6. The Israelites being refused a passage by the Idumeans and Moabites, God orders them to measure back their steps towards Asiongaber, and to go round their territories. (Calmet)
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Calmet
Dibongad, is often called Dibon. Moses observes, (chap. 21.) that the Hebrews passed by or encamped at various places, before they came to this town. It is sometimes attributed to Ruben, and at other times to Gad, being on the confines of both tribes. (Calmet)
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Haydock
Moabites. Here they were deluded by wicked women, (Numbers 25.) (Haydock)
Du Hamel
From these 42 stations, the Fathers take occasion to shew, how we must advance in a spiritual life. (Du Hamel)
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Year of the World 2553.
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Pillars. Hebrew, stones placed on high "to be seen." Septuagint, "towers of the sentinels." Chaldean, "where they adore their idols."
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Haydock
Land of its old inhabitants, and of the places dedicated to superstitious purposes. (Haydock)
Hebrew, "occupy the land." Septuagint, "drive out the inhabitants, and dwell there."
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Calmet
Nails. Septuagint, "goads," etc., by which they will force you in a manner to gratify your curiosity, by an imitation of their idol worship; and thus will prove to you more dangerous, than if you had nails piercing your eyes. See Josue 23:13., and Ezechiel 28:24. These abandoned nations must not be spared through a false pity, Deuteronomy 20:16. (Calmet)
Du Hamel
The Israelites, however, proved negligent, and God made use of the remains of these nations to scourge his people, and to train them for war. (Du Hamel)
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The mansions.... These mansions, or journeys of the children of Israel from Egypt to the land of promise, were figures, according to the fathers, of the steps and degrees by which Christians leaving sin are to advance from virtue to virtue, till they come to the heavenly mansions, after this life, to see and enjoy God.
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1 Moyses and Aaron.] Moyses by whom the Law was geuen, and Aaron in Two handes which worke saluation. whom Priesthood was established, signified good workes, and the right worship of God. Of which (saieth S. Hierom) each one needeth the other. For neither doth it profite thee to exercise vertues vnles thou knowest thy Creator: nor the worshipìng of God auaileth thee to saluation, vnles thou sulfil the precepts of thy Maker. By these two handes, as with two Seraphims we breake out into confession of the holie Trinitie, saying: Holie, holie, holie Lord God of •oastes. Epist. ad Fabiol de 42. Mans.
These remonings, and camping places signifie by what degrees christians leauing sinnes, and folowing Christ (our guide) may come to perfect pietie. S. Hierom. de mans. 42. ad Fahiol.
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Danger to those that destroy not infidelitie, and al enormious sinnes, which dwelt in their soules before their conuersion.
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 9.5
… For like as the Israelites, having left the borders of Egypt, first came to the Tabernacles,
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.24
… His name is the same as that of the first-born of Moses; it was given appropriately in each case, both children being born, because of the sojourn in Egypt, in a strange land. The second son of Juda, again, has with us the name Annan, but with the Hebrews Onan, “their labour.” Once more, in the departures of the children of Israel in Numbers,
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Tertullian † AD 220 The Five Books Against Marcion 4.13
… But why was it that He chose twelve apostles, and not some other number? In truth, I might from this very point conclude of my Christ, that He was foretold not only by the words of prophets, but by the indications of facts. For of this number I find figurative hints up and down the Creator’s dispensation in the twelve springs of Elim;
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St Jerome † AD 420 The Letters of St. Jerome 76.3
… Warn her against supposing that the work of virtue is perfected when she has made her exodus from Egypt. Remind her that she must pass through snares innumerable to arrive at mount Nebo and the River Jordan,
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3. THE SECOND DAY OF THE PASSOVER, — the day after the lamb was immolated, on the 14th day of the moon at evening, namely the 15th day, or day, of the first month; for on the 15th they went forth from Egypt. IN A MIGHTY HAND, — in great power, strength and terror of the Egyptians, that is, they went forth powerfully, mightily and gloriously, as the Egyptians were already prostrated, through so many plagues, and through the slaying of the firstborn; whence the Egyptians themselves did not dare to hinder the going forth of the Hebrews further, nor to detain them. Here the Chaldean translator renders it: They went forth openly, in the sight of all the Egyptians.
33:4
4. FOR HE HAD ALSO EXECUTED VENGEANCE UPON THEIR GODS, — because namely on the same night in which the Hebrews went forth, God prostrated the idols of Egypt, as I said at Exodus XII, 12, as if to say: Therefore the Hebrews went forth in a mighty hand, in the sight of all the Egyptians, because the Lord had terrified them with slaughter, not only of the firstborn, but also of their very idols.
33:8
8. "Walking through the desert of Etham." — The desert of Etham was therefore vast both on this side and beyond the Red Sea, as I said at Exodus xiv, 21 and 29. Therefore the Abulensian less correctly suspects from these words that the Hebrews did not cross, but went around the Red Sea, so that they would thus continually remain in the same desert of Etham.
33:40
40. AND HE HEARD, etc., ARAD, etc., THAT THE SONS OF ISRAEL HAD COME INTO THE LAND OF CHANAAN. — "Had come," that is, were coming (for to come signifies an action begun, not completed), to invade it; supply: therefore he wished to hinder them, and provoked them with war, but was overcome and slain by them, as was said at the beginning of cap. xxi. Secondly, more plainly the Hebrew, Chaldean, Septuagint, Vatable and others join to in Chanaan with the preceding words, and render it, and the king of Arad heard, dwelling toward the South in Chanaan, that is, of the Chanaanites; for he did not dwell in Chanaan itself, but outside, and it was toward the South for him, equally as for Amalec, as is evident cap. xiv, vers. 43, and I Kings xxx, 1. For the Hebrew bet, that is, in, often functions in place of the genitive case, and according to this sense our Latin version seems to be understood, and in it should be read with the Abulensian, Arad who dwelt toward the South in the land (not into the land) of Chanaan, that is, who dwelt toward the South of the land of Chanaan itself, says the Abulensian.
33:49
49. AND THEY PITCHED THEIR TENTS THERE, FROM BETHSIMOTH TO ABELSATIM, — not as if the camps of the Hebrews extended from Bethsimoth to Abelsatim, through twelve miles, as R. Solomon wishes: for thus there would not be 42, but 41 mansions. The sense therefore is, as if to say: The Hebrews first fixed their camps in Bethsimoth, then in Abelsatim, where the 42nd and last was the mansion. Thus the Abulensian.
33:52
52. "Break down the titles" — In Hebrew, break the carvings, or paintings of theirs (of the Chanaanites), by which namely they depict their gods, and worship them: for he forbids idolatry here; see what is said Leviticus xxvi, 1. THE HIGH PLACES (namely altars and shrines in high places, consecrated to idols) DESTROY.
33:55
55. BUT IF YOU WILL NOT KILL THE INHABITANTS OF THE LAND, etc., THEY SHALL BE UNTO YOU AS NAILS IN YOUR EYES, AND SPEARS IN YOUR SIDES, — as if to say: The Chanaanites, if you spare them, will prick you like nails and spears, and will vex you with wars and tear you apart. This was one reason why God commanded all the Chanaanites to be destroyed; and there was a second, namely the impiety of these nations; and a third, namely lest they be a scandal to the Hebrews, and pollute them with their idols and vices. The Hebrews therefore sinned, when in the course of time, prevailing over the Chanaanites, they did not destroy them entirely, but either through sloth, or compassion, or hope of tribute, or some other similar cause, spared them, whence afterward they could not be exterminated by them: but God converted this to good, namely so that these nations would be as it were a scourge to the Jews, when they themselves turned aside to idols, as is evident Judges II, 22; and so that the Hebrews would have continual exercise of arms with them, nor would waste away in idleness, as is evident Judges III, 1. For which reason Scipio thought that Carthage, the rival of Rome, should not be destroyed, so that it would be the exercise of Roman youth.
Mystical Interpretation of St. Jerome on the 42 Stations Mystically St. Jerome says: These, he says, 42 mansions, through which the Hebrews journeyed in Chanaan, signify 42 ways by which the faithful journey to heaven: the first is Ramesse, that is, the thunder of joy, by which namely the thundering, that is the preaching, Apostles and others, converted the unfaithful and impious to Christ, and therefore they rejoiced; the second is Soccoth, that is, tabernacles: because in this life as pilgrims, we celebrate a continual feast of tabernacles, and we journey toward heaven, as toward our homeland; the third is Etham, that is, strength: because strongly in this difficult way all things and adversities must be overcome; the fourth is Phihahirot, that is, the mouth of the noble, so that as it were noble and generous, with our mouth we praise God in adversities; the fifth is Mara, that is, bitterness, namely of penance; the sixth is Elim, that is, rams, namely the Apostles, and the like: for we ought to follow these as it were as leaders; the seventh is to the Red Sea, because through the waves and changes of this age, and indeed through martyrdoms one must go to heaven; the eighth is Sin, that is, hatred, because the faithful must undergo great hatred and persecutions, both of the devil and of the world; the ninth is Daphca, that is, striking, namely prayer, concerning which Christ says: "Ask, and it shall be opened to you;"; the tenth is Alus, that is, leaven, namely of the Gospel, which a woman taking, mixed with flour enough for three, until the whole was leavened; the eleventh is Raphidim, that is, dissolution of the strong: for there Moses praying, Joshua overthrew Amalec; the twelfth is Sinai, that is, the bush, that is, the harshness of life, in which God appears, and communicates His law and will to the soul. The thirteenth is the Graves of Lust, in which gluttony and the gluttonous are buried; the fourteenth is Haseroth, that is, a court, namely the vestibule of virtues, so that it might show those who have fallen through gluttony, to be able to rise again, and those who stand, to be able to fall: for in Haseroth, Mary murmuring against Moses, was struck with leprosy, and was healed; the fifteenth is Rethma, that is, sound, or juniper, which preserves fire for a long time, so that if coals from its ashes are covered, they reach even to a year: so that namely we might be fervent in spirit, and with clear sound and exalted voice preach the Gospel of the Lord; the sixteenth is Remmon Phares, that is, the division of pomegranates: because the multitude of believers has one heart and one soul: for in it there is variety and harmony of virtues; the seventeenth is Lebna, that is, bricks, which namely the people making in Egypt, groaned: because in this life, now we grow, now we decrease, and after the Ecclesiastical Order, we pass over by turns to the works of bricks; the eighteenth is Ressa, that is, a bridle: for if after progress, we again descend to the works of mud, we must be bridled, and the course of wandering and headlong runners must be directed by the restraints of Scripture; the nineteenth is Ceelatha, that is, the Church: because the steps of wandering runners, are drawn back by bridles to the Church, so that they hasten to enter again the doors which they had left before; the twentieth is Sepher, that is, beauty. See what bridles profit: they draw us back from vices, they introduce us to the choirs of virtues, so that in Christ, the most beautiful mountain, they cause us to dwell. Hence we come to the twenty-first station, Arada, that is, stupor and miracle: because we are amazed and wonder at the grace and virtues of Christ, so that our discourse in his praises is surpassed; the twenty-second is Maceloth, that is, assembly, concerning which it is said: "Behold how good and how pleasant it is for brethren to dwell together in unity!" The twenty-third is Thahath, that is, fear, concerning which the Apostle says: "Be not wise in your own conceits, but fear: for God resisteth the proud, and to the humble he giveth grace." The twenty-fourth is Thare, by which name was called the father of Abraham, who in the apocryphal volume of Genesis, having driven away the ravens which were laying waste the grain of men, obtained the name of driver or repeller: and so let us also imitate Thare, and let us carefully prevent the fowls of the air, which along the way hasten to devour the sown wheat; the twenty-fifth is Methca, that is, sweetness, namely that of which the Psalmist says: "How sweet are thy words to my palate: more than honey and the honeycomb to my mouth!" The twenty-sixth is Hesmona, that is, haste, by which indeed hastening toward further things, we forget what is past, and stretch ourselves toward what is to come; the twenty-seventh is Moseroth, that is, bonds, or discipline, concerning which it is said in Isaiah, chapter LIV: "The men of high stature shall come over to thee, and shall be thine, they shall go after thee, bound with manacles." In these bonds we remain, while we proceed with swift pace to the masters, and wear away their thresholds, occupied with the precepts of virtues and the mysteries of the Scriptures; the twenty-eighth is Benejaacan, that is, sons of necessity, or of stridor, who namely, fearing the punishment and hell, forsaking the devil, hasten to be born again in Christ; concerning whom you might say with Sion: "I am barren, and do not bear, etc. And these, where were they?" Isaiah XLIX; the twenty-ninth is the mountain Gadgad, that is, expedition, or rather cutting off, namely, so that we do not withhold our sword from blood, the Prophet saying in Jeremiah XLVIII: "Cursed be he that doth the work of the Lord deceitfully, and cursed be he that withholdeth his sword from blood," namely lest it devour flesh, that is, lest it slay the vices of the flesh. The thirtieth is Jetebatha, that is goodness, so that when we shall have arrived at the perfect man, in the priestly grade, we may imitate him who said: "I am the good shepherd, the good shepherd layeth down his life for his sheep;" the thirty-first is Hebron, that is passage, or transition, so that namely we may gather together the examples of Scripture, which teach us that we have not here a lasting city, but ought to pass over into such a place, the tabernacle of wonder, even unto the house of God; the thirty-second is Asion Gaber, that is the wood of a man, such as we are in the hand of the artificer our God, vessels of the maker diverse, which in a great house are necessary; the thirty-third is Cades, that is holy, by antiphrasis, because here Moses and Aaron offend the Lord at the waters of contradiction, and are forbidden to enter Chanaan: for where there is a precept, there is also sin; where sin, there also offense; where offense, there death: so that we may remember likewise that we all are condemned to death on account of sin; the thirty-fourth is the mount Hor: here Aaron dies on mount Hor, that is the mount, namely in the height of grade and virtue; the thirty-fifth is Selmona, that is a little image, namely of the brazen serpent, that is of Christ crucified, which we ought continually to behold. Again Selmona is a shadow: "For we see now through a glass in a dark manner;" the thirty-sixth is Phunon, that is the mouth of the mouth: "For with the heart we believe unto justice, but with the mouth confession is made unto salvation;" the thirty-seventh is Oboth, that is Magi and pythons, such as fought against Moses and Aaron: so that we may know we dwell among scorpions, and yet ought to overcome their poisons; the thirty-eighth is Jeabarim, that is heaps of stones of those passing through, of which Zacharias saith, cap. ix: "Holy stones roll upon the earth." These are they who go from virtue to virtue. And there are other stones, which Jeremias cap. L, commands to be taken from the way, lest the feet of those walking through this age, and hastening to pass over into other dwellings, be offended; the thirty-ninth is Dibongad, that is strongly understood temptation, by which namely we understand that we ought not to lift ourselves up in pride: for before contention the heart is lifted up, and before glory it is humbled; the fortieth is Helmon Deblathaim, that is in contempt of plagues or reproaches: by which we learn that all sweetness, and the allurements of pleasures in this age are to be despised, nor ought we to be made drunk with wine, in which are the reproaches of luxury; the forty-first are the mountains of Abarim, against the face of Nebo. Abarim, that is those passing through: because the saints, although they be in the mountains of virtues, yet ought always to ascend further into heaven. Nebo is the same as conclusion: there Moses dies, that is the law is finished, nor is its memory found, so that the grace of the Gospel may succeed, which tends without any end: "For their sound hath gone forth into all the earth, and their words unto the ends of the whole world;" the forty-second and last is Abelsatim, that is the mourning of thorns, so that we may learn at the end of life with St. Augustine to weep both for old and recent sins, nor to go out from this life without penance, so that we may say with the Psalmist, Psalm. xxxi: "I turned in my trouble, whilst the thorn is fastened." For in Abelsatim the Hebrews were smitten, on account of the worship of Beelphegor; likewise the Madianites and Balaam. Again, here all things were done and said, which Moses from this chapter even unto the end of Deuteronomy wrote. Thus these 42 dwellings St. Jerome explains, tract. On the 42 Dwellings to Fabiola, and from him Rupertus. In a similar manner almost mystically these 42 dwellings expounds B. P. Damianus, book II, epist. 7 to Hildebrand.
On the Duty of Continual Progress in Virtue Learn here that the faithful ought to make progress in virtue throughout their whole life, and thus to journey into the promised land in the heavens. For, as St. Bernard says: "To make progress is a kind of journeying." And, as the Psalmist says, Psalm 83: "They shall go from virtue to virtue." And: "Blessed is the man whose help is from Thee; he hath disposed the ascents in his heart." On which words St. Jerome writes thus: "He hath disposed the ascents in his heart, whoever is holy, stretching forth daily to things that are before, and forgetting the things that are past. For this reason there are also called in the psaltery fifteen gradual psalms, and the first is called: To the Lord, when I was in distress, I cried. And in the second: I have lifted up my eyes to the mountains, whence help shall come to me. And in the third: I was glad at the things that were said to me; and always he proceeds, and makes progress, and ascends to higher things. Which is to say: He hath disposed the ascents in his heart. He is the one who makes progress daily, who does not consider what he did yesterday, but what he does today that he may make progress. The holy man places ascents in his heart, the sinner descents. As he who is holy makes progress daily, so he who is a sinner decreases daily." Wherefore Solomon in his Proverbs thus describes the just man: "But the path of the just, as a shining light, goeth forward and increaseth even to perfect day." The cause of this matter is first, that all are bound to aspire to the perfection of Christian life, and therefore to make progress in it daily. For this is the edict of Christ, Matthew 5, 48: "Be ye therefore perfect, as also your heavenly Father is perfect." And chapter 22, 37: "Thou shalt love the Lord thy God with thy whole heart, etc., and thy neighbour as thyself." Whence St. Augustine, book 1 On Christian Doctrine, chapter 22: "Then," he says, "a man is best, when his whole life tends toward the unchangeable life, and he cleaves to it with his whole affection." Second, that as long as we live in this life, we are in a school: therefore, as true disciples of Christ, we ought to make progress in it daily. Whence St. Bernard, epistle 141: "Thus, I beseech you, thus do, most beloved. For a disciple making progress is the glory of his master. Whoever does not make progress in the school of Christ is unworthy of his teaching." The third cause is, because "true virtue," as the same Saint speaks in his epistle to Abbot Guarinus, epistle 243, "knows no end, is not bounded by time. Whence comes that: Charity never falleth away, 1 Corinthians 13, 8. And likewise: The patience of the poor shall not perish unto the end, Psalm 9, 19. And: The fear of the Lord is holy, enduring for ever and ever, Psalm 18, 10. The just man never thinks he hath attained, Philippians 3, 13; never says: It is enough, but always hungers and thirsts for justice; so that if he lived forever, he would always, as far as in him lies, strive to be more just, would always endeavour to make progress from good to better with all his strength. For not for a year or for a time, like a hireling, but for eternity does he bind himself to divine service. Hear finally the voice of the just man: I will not forget thy justifications for ever, because in them thou hast given me life, Psalm 118, 93. And again: I have inclined my heart to do thy justifications for ever, Psalm 118, 112; not therefore for a time. Wherefore his justice does not remain for some time, but for ever and ever. Therefore the eternal hunger of the just man deserves eternal refreshment. And although it is consummated in a short time as to duration, yet it is judged to have fulfilled many times, Wisdom 4, 13, on account of the perpetuity of virtue." The same then proves it from the contrary, when he says: "How finally can the brevity of time prejudice perpetual devotion, which is not sufficient to excuse the stubborn malice of the reprobate? For this reason assuredly the inflexible and obstinate mind is punished eternally for evil, although it is perpetrated temporally, because what was brief in time or in deed is shown to be long in obstinate will," so that if he never died, he would never cease to wish to sin: nay, he would always wish to live, that he might always be able to sin. Therefore it can also be said of this one by contrast likewise: He was made perfect in a short time, and fulfilled many times, which deservedly received the place of many, nay of all times, he who at no time wished to change his intention. Thus far Bernard. The fourth cause is that whoever does not wish to make progress, or thinks he has no need of further advancement, begins to fail. "However long we have lived here," says St. Augustine in Psalm LXIX, "however much we have made progress here, let no one say: It is enough for me, I am just; whoever says this has remained on the way, he does not know how to arrive. Where he has said: It is enough, there he has stuck fast. Attend to the Apostle to whom it is not enough: and indeed, as Scripture testifies, he went about doing good and healing all, Acts x, 38. He went about, therefore, not fruitlessly, so not remissly, not sluggishly, but with good step, but as it is written of him: He exulted as a giant to run his way, Psalm XVIII, 7. But you have stuck fast; he says he is not yet perfect, and you already glory in perfection? Let those be confounded who say to you: Well done, well done." And the Doctor Mellifluous (Bernard, epistle 341): "Not to make progress is without doubt to fail. Let no one therefore say: It is enough, thus I wish to remain, it suffices me to be as yesterday and the day before. He dwells on the way who is such, he stops on the ladder, where the Patriarch saw no one not ascending, Genesis XXVIII, 12. I say therefore: Let him who thinks he stands see that he does not fall, I Corinthians x, 12. It is steep and narrow; and not here, but in the house of the Father are many mansions, John XIV, 2." The fifth cause is that nothing rests in this world: "O monk," says the same Abbot of Clairvaux, epistle 253, "do you not wish to make progress? Do you then wish to fail? Not at all; what then? Thus I wish to live, he says, and to remain in what I have attained; I do not suffer to become worse, nor do I desire to become better. Do you then wish this, which cannot be? For what stands in this age? And certainly it was said especially of man: He flees as a shadow, and never remains in the same state, Job chapter XIV, 2." And again elsewhere, epistle 341: "Let the very example of worldly desire move us. For whom have we ever seen ambitious, once content with dignities attained, not panting after others? So too the eye of each curious person is not satisfied with seeing, nor is the ear filled with hearing. What of those who serve avarice, or are lovers of pleasures, or pursue the vain praises of men—do not their insatiable desires also accuse us of negligence and lukewarmness? Let us surely be ashamed to be found less desirous of spiritual goods." Moreover, we procure this progress, first, through the grace of God, and through our earnest cooperation with it. This grace is to be obtained by prayers, so that we may pray constantly with the Psalmist: "Set before me, O Lord, the way of thy justifications, and I will seek it always." Secondly, by setting before ourselves the examples of Christ and the Saints. Whence St. Bernard, epistle 253: "He himself," he says, "the author of man and the world, as long as he was seen on earth and conversed with men, did he stand still? and indeed, as Scripture testifies, he went about doing good and healing all, Acts x, 38. He went about, therefore, not fruitlessly, so not remissly, not sluggishly, but with good step, but as it is written of him: He exulted as a giant to run his way, Psalm XVIII, 7." "But one thing, forgetting the things that are behind, stretching forth myself to those that are before, according to intention, I follow toward the palm of the heavenly calling." He therefore runs, who does not overtake the one running, who himself likewise does not run. And what does it profit to follow Christ, if it does not happen to overtake him. Therefore Paul said: So run that you may comprehend, Philippians III, 8. There, O Christian, fix the goal of your running and progress, where Christ placed his. He became, he says, obedient unto death. However far therefore you may have run, if you have not reached unto death, you do not apprehend the prize. Thirdly, through serious and frequent examination of conscience. Whence St. Augustine, sermon 15 On the words of the Apostle: "You say," he says, "what is it to walk? I say briefly, to make progress, lest perhaps you do not understand, and walk more sluggishly. Make progress, my brothers, examine yourselves without deceit, without flattery, without self-deception. For there is no one within you before whom you should blush and boast yourself. There is one for you, but he to whom humility pleases, let him prove you. Prove and examine yourself. Let what you are always displease you, if you wish to arrive at what you are not yet. For where you have pleased yourself, there you have remained. But if you say: It is enough, you have perished: always add, always walk, always make progress. Do not remain on the way, do not turn back, do not deviate. He remains who does not make progress; he turns back who returns to those things from which he had already departed; he deviates who apostatizes. Better does the lame man go on the way than the runner outside the way."
Machine translation from the Latin, not reviewed.
33:1
… from the veneration on the mountain of the Babylonian moon god Sin, since for the Canaanites and the Western Semites the moon god was Jerah; it cannot, however, be excluded that it derives from the name of the neighboring steppe called Sin (Ex. 16:1; Num. 33:1) because of the abundance of thorn bushes (Heb. sênêh).
33:2
… received from God the order to "write this in a book for a memorial" (Ex. 17:14); later he "wrote" (ibid. 24:4) the laws of the "code of the Covenant" and the "terms of the Covenant" (ibid. 34:27), "recorded" the stages of the advance into Transjordan (Num. 33:2), "wrote" and "delivered to the Levites" a "law," which in the context seems to be the whole of Deuteronomy (Deut. 31:9, 24); he "wrote" the "canticle" that bears his name (ibid. 31:22). …
33:6
ETHAM (Heb. 'Ethām). - The second stage or station of the Israelites on their journey toward the Promised Land (Ex. 13:20; Num. 33:6). The name is probably the Hebraized form of the Egyptian htm "fortress," and would indicate the place called Serapeum north of the Great Bitter Lake, the junction of all the roads …
33:7
Beelsephon (Hebrew Ba'al Şephon)
BEELSEPHON (Hebrew Ba'al Şephon). - A locality on the Isthmus of Suez toward the Red Sea, not better identified, near which the Hebrews camped before the departure from Egypt (Ex. 14:2 and 9; Num. 33:7). The name derives from Ba'al (v.) and şéphôn ("north") = "Ba'al of the north," of whom there was a sanctuary there.
33:8
… The miraculous crossing of the Red Sea is a historical fact such that it cannot be suppressed without shaking the whole edifice of the Old Testament (Ex. 14; 15:4; 22; Num. 33:8; Deut. 11:14; Josh. 2:10; 4:24; 24:7; Ps. 105 [106]:8; Id. 11:16; Neh. 9:11; Wis. 10:8; 1 Macc. 4:9; Acts 7:36).
SUR (Heb. Šûr "Wall"). - Desert crossed by the Israelites after a three days' march following the crossing of the Red Sea (Ex. 15:22), called in Num. 33:8 the desert of Etham. …
33:10
… It speaks very often of the oath; sometimes it even reports its formula (cf. Num. 33:10; Deut. 1:34; II Kings 19:8; Jer. 22:3); all this without ever indicating or suggesting that it is a morally illicit act. Indeed more than once Scripture advises or commands swearing …
33:11
1. Desert (Heb. Sin) crossed by the Israelites on their itinerary from Elim and the Red Sea to Raphidim (v.) and to Sinai (Ex. 16:1; 17:1; Num. 33:11).
33:12
RAPHIDIM. - An encampment of the Israelites on their itinerary from the Red Sea to Sinai, situated between the steppe of Sin and Sinai (Ex. 17:1), after the stages of Dophkah and Alush (Num. 33:12-13), famous for the spring that Moses caused to gush from the rock of Horeb (Ex. 17:1-7) and for the victory won over the Amalekites, in which the valor of Joshua shone forth (ibid. 17:8-16).
33:27
Thare (Heb. Térah, Septuagint Θάξα, Θάξα)
… Térah, Septuagint Tazáh) belongs to a locality of the desert, mentioned in Num. 33:27.
33:35
Asiongaber (Hebrew Ešjōn-Gēbher "Grove of Gēbher [Name of a Man?]")
… There the Israelites camped during the Exodus (Num. 33:35; Deut. 2:8). Solomon built a port and a commercial fleet there; a century later Jehoshaphat built a new fleet there destined for Ophir, but it was destroyed in the port of A. by …
33:36
… Amorites (Deut. 1:19), that is, to the land of Canaan (Num. 13:30), south of the Negeb (Num. 13:17), in the desert of Pharan, the present-day Badjed et-Tih, or "desert of solitude" (Num. 13:4), or also in the desert of Sin (Num. 13:22; 20:1; 27:14; 33:36; Deut. 32:51) — the boundaries between the two deserts were not clearly determined, unless indeed one wishes to consider the desert of Sin as the northern part of the desert of Pharan …
3. Desert (Heb. Sin) that marked the southern frontier of Canaan, crossed by the spies in the Promised Land (Num. 13:21). Kadesh-Barnea was included within the borders at the southwestern edge of the desert (ibid. 20:1; 27:14; 33:36; Deut. 32:51), it bounded Edom to the west and the tribe of Judah to the southeast (Jos. 15:1-3). The name seems to have been preserved in the southern region of Palestine, in the …
33:38
Aaron (Heb. 'Ahărān, of uncertain etymology)
The people mourned for 30 days (Num. 20:22-30). Num. 33:38 and Deut. 32:50 place his death at Hor, Deut. 10:6 at Moserah; the discrepancy is only appa-
33:40
Ptolemy (Geogr., 5, 14, 18), under the title "cities of Coele-Syria and of the D.", lists 18 cities, four of which certainly belonged to the D., namely: Abila ('Abhâl 'aš-Sittîm, Num. 33:40), whose belonging to the D.
33:42
… The Bible cites about ten cities such as Petra (v.) or Sela, Phunon (Num. 33, 42), Bosra, Thophel (Deut. 1, 1), Elath and Ezion-geber, together with others whose identification is uncertain. …
33:43
… Syro-Arabian desert by means of a large strip called "the desert of M." (Deut. 2:8, 13; Judg. 11:17), along which Israel went up, so as not to touch the country of M. The brook Zered (Wādi el-Hesā) clearly marked its southern boundary (Num. 21:11 ff.; 33:43 ff.); to the west, the Dead Sea and the lower course of the Jordan. …
33:45
… Dibbân). - A Moabite city, a stop or station of the Israelites on their journey toward the Promised Land (Num. 33:45), conquered and rebuilt by Gad, whence the name D.-Gad (Num. 32:34; 33:45), and afterward allotted to the tribe of Reuben (Josh. 13:9, 17).
33:47
… Among these mountains took place the oracles of Balaam (v.) and the last events of the exodus from Egypt (Num. 27:12; 33:47 ff.; Deut. 32:49; 34:1). Angelo Penna
The city of N., today commonly identified with Mehajjet, is mentioned in Num. 32:3; 33:47, in the stele of Mesha, in Is. 15:2; Jer. 48:1; 1 Macc. 9:37, in the Onomasticon, and in the Life of Peter the Iberian (5th century). …
33:48
… ha-'arābhāh, "sea of the A." (Deut. 3:17; 4:49; Josh. 3:16; 12:3; 2 Kings 14:25; Vulgate: "mare solitudinis"), 'arbhāth Jērīhā (Vulgate: "campestria urbis Iericho"; Josh. 4:13; 5:10) and 'arbhāth Mō'āh (Vulg.: "campestria Moab"; Num. 22:1; 26:3, 63; 31:12; 33:48 f.).
33:49
Abel (Hebrew 'Abhēl 'meadow'; possibly Aramaic from Canaanite 'Abil 'channel')
… Camp of the Israelites before crossing the Jordan (Num. 25:1; 33:49; Josh. 2:1; 3:1; Mic. 6:5); today Tell Kefrein, 11 km east of the Jordan, in the direction of Jericho (according to a few, Wadi es-Sejale, 5 km farther south).
33:52
Bamah (Heb. "height"; plural Bāmāth)
… (Os. 4:13 ff.; 10:8; Mi. 1:5). Human sacrifices are recalled, for example, in Ier. 7:31; 19:5; Ez. 6:4, 13; 16:20 ff. The idolatrous b. are indeed inexorably condemned to destruction by the Mosaic legislation (Deut. 12:4; 5; 7:5; Ex. 23:24; Num. 33:52); but the Israelites not rarely venerated them, indeed promoted them in the northern kingdom (Os. 10:8, 9; Am. 8:14; I Reg. 12:31; 13:32; II Reg. 17:29, 32; 23:7, 19; Ez. 6:3-6).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.