THEOSISJerome of Stridon
The thirty-ninth encampment signifies a significant trial of faith. However, the historical account presents a different perspective. Upon establishing their camp at Jeabarim, located on the borders of Moab towards the east, the narrative continues: ‘set out from there and turned to the stream of Zared. And they set out from that location and camped behind Arnon, which is in the wilderness bordering the Amorites, as Arnon marks the boundary between the Moabites and the Amorites (Num. 21:12, 13).
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They then arrived at the well where Israel proclaimed this song, ‘Magnify, O well which the princes have dug, and the leaders of the nations have opened in the lawgiver and his rod.’ From the wilderness they journeyed to Matthan, then from Matthan to the springs of God, and from the springs of God to the highlands, and from the highlands to the valley in the land of Moab, atop Pisgah, gazing over the wilderness’ (Num. 21:17ff.). Some interpretations of these locations within the territory of the Amorites suggest that they are not merely stanzas but rather significant passages; thus, a comprehensive narrative may not be favored over a simple enumeration. Additionally, when interpreting these spiritual realities, some propose that these names do not refer to geographic areas but instead symbolize the virtues' attributes. After the Magi and the assemblage of stones, we frequently reach the springs of ‘Zared’—meaning a difficult descent—then stopping at Arnon, signifying a curse, which is situated within the confines of the Amorites—interpreted as either ‘cruel’ foes or ‘talkative’ proud individuals. When we traverse beyond Moab, born of incest and having strayed from the true Father, we encounter a well, not dug by the common folk or those lacking generosity, but by princely rulers who legislate for the nations. Singing a melody at this well and rejoicing in God’s blessings, the Israelites prophecy their intended path, affirming that from the wilderness they should advance to Matthana, meaning a gift, then from Matthana to Naaliel—designating the springs of God—and from Naaliel to Bamoth, which connotes high places or a step towards death. As we align ourselves with the death of Christ, we come upon the valley of humiliation; nonetheless, it is located at the peak of Mount Pisgah, symbolizing beauty—not marked by ugliness but adorned by the Creator’s touch. This mountain overlooks the wilderness, which in Hebrew is termed Isimon. When we elevate ourselves to the pinnacle of virtues, we glimpse the insignificance of the world and the emptiness of unrepentant sinners. In my brief reflection, I nearly overlooked the meaning of Divon-Gad as a profound temptation. Following Divon-Gad comes the conflict with Sihon, king of the Amorites, and Og, king of Bashan. We are taught that upon reaching the heights and tasting the waters of royalty, ascending Mount Pisgah, we must guard against pride, keeping in mind the wilderness that lies ahead. For a man’s heart is exalted before experiencing brokenness yet humbled before achieving glory.