THEOSISJerome of Stridon
The two encampments, namely the thirty-fifth and the thirty-sixth, do not follow the historical timeline but rather it is stated: "And there came up from Horus the mountain by way of the Red Sea, and overcame the land of Edom" (Num. 21:4). This indicates that these encampments were situated along the borders of the land of Edom. It is not customary to phrase it as, “And after departing from mount Hor, they camped in Selmona,” or “in Phinon,” but rather, upon circumnavigating the land of Edom, Moses arrived at its culminative end and declared, “Having set out, the children of Israel set up camp in Ovoth” (Num. 21:10). He did not specify, “set out from this place or that place” since he bypassed two encampments, instead summarizing them in a collective statement.
Read more (164 words)
The first encampment, Selmona, signifies a diminutive representation; likewise, the second, Phinon, is a derivative of the term “from.” During these stops, following Aaron’s death, the people grumbled against God and Moses, voicing their dissatisfaction with the manna. They were afflicted by serpents, yet the venom of the adversary was vanquished by the likeness of the Savior, who triumphed over the true and primeval serpent upon the tree of the cross. Therefore, the “little image” reflects the true and perfect likeness of the Son of God, and those who gaze upon His suffering are restored. What one believes in the heart is voiced with the mouth, in line with the Apostle’s teaching: “For with the heart one believes and is justified, and with the mouth one confesses and is saved” (Rom. 10:10). It is noteworthy that both encampments are referenced as diminutive since our understanding is partial and our prophecies are partial; presently, we see as though in a mirror, dimly (1 Cor. 13:12).