THEOSISJerome of Stridon
The two encampments, the thirty-fifth and thirty-sixth, are not included in the chronological account of the historical narrative. Instead, it is recorded: 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 camps were located at the edges and surrounding areas of Edom. It is not typical to say, ‘And after departing from mount Hor, they established a camp in Selmon,’ or ‘in Phinon,’ but rather that after circling the land of Edom, Moses arrived at its end and stated, ‘Having set out, the children of Israel set up camp in Ovoth’ (Num. 21:10). He did not specify ‘set out from this or that place’ because he chose to omit details of the two camps, summarizing them instead.
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The first camp, Selmona, translates to a small likeness; the second, Phinon, is a diminutive form of the word ‘from.’ During these encampments, following Aaron’s passing, the people complained against God and Moses, voiced their dissatisfaction with the manna, were tormented by serpents, and the venom of the adversary was nullified by the likeness of the Saviour, who triumphed over the original serpent on the cross. Therefore, the ‘little likeness’ points to the true and perfect image of the Son of God, and those who gaze upon His suffering find healing. What one believes in their heart, they profess with their mouth, in line with the Apostle's teaching: with the heart one believes in truth, but with the mouth one confesses salvation (Rom. 10:10). It is significant that both encampments are termed diminutive, as we see and prophesy only in part, currently perceiving as through a mirror (1 Cor. 13:12).