Biblical Reasonings based on The Teaching of Qedamawi Haile Sellassie
Greetings in the Name of H.I.M. Qedamawi Haile Sellassie and His Christ Yeshua. In this study, RasTafari Talmud would like to share the compilation of notes from Charles Fillmore’s Metaphysical Bible with co-disciples. By examining the corresponding 42 stations and points of interest where the Children of Israel encamped during their trod to the Promised Land (from this strong portion’s Number chapter 33. By doing so, we are able to correlate a congruent inner experience in our day to day walk in and through Yeshua HaMeshiYah. YAH Willing, we hope that this review will assist us in gaining insight into and direction for practicing the Way, Truth and Life of H.I.M. (ArtWork of H.I.M. and Adonai Yeshua courtesy of Lij Zawadi Tafari of Lion of Judah Society of H.I.M.)
1-Raamses, רַעְמְסֵס ra-am’-ses (Heb. fr. Egypt.) –son of Ra; son of the sun; sun’s emanation.
A city that was built, or at least fortified, for Pharaoh king of Egypt by the Hebrews when they
were in slavery in Egypt. It was one of his “store-cities” (Exod. 1:11). Raamses seems to be identical
with RAMESES, which see.
Metaphysical. A thought center of substance (“store-cities”) in the domain of Pharaoh, king of
Egypt, the sun center in the subconsciousness of the individual. This “sun” or “light” consciousness,
which in Pharaoh and Egypt is obscured or veiled by our life on the lower, sense plane, works in
conjunction with our higher religious thoughts (Hebrews) that are in servitude to the darkened sense
consciousness that Egypt signifies, and so this reserve substance (Raamses) is built up in Egypt.
Raamses, so called by Pharaoh, means son of the sun, sun here referring to Pharaoh, who is the
ruling ego of the Egypt realm of thought. The sun really refers to the true light, the Christ, but Pharaoh
takes to himself, for his own exaltation and use, that which belongs to Spirit only and should be used for
the renewing and spiritualizing of the individual. This wrong appropriation of substance brings about
disease in man–the plagues that came upon Egypt.
2-Succoth, סֻכּוֹת su’- kowth (Heb.)–interwoven- interlaced; coverts; shelters; protections; hedges;
booths; tents; tabernacles
a A place in Egypt where the Israelites first camped after leaving Rameses and before crossing
the Red Sea (Exod. 12:37). b A city of Gad at the east of the Jordan (Josh. 13:27). c The “valley of
Succoth” is mentioned in Psalms 60:6. “Jacob journeyed to Succoth, and built him a house, and made
booths for his cattle: therefore the name of the place is called Succoth” (“booths,” margin; Gen. 33:17).
Metaphysical. Booths represent temporary abiding places, as compared with permanent houses.
Succoth (interwoven, booths, tents) refers to the seeming temporary, carnal, material organism of man;
this is the fruit or manifestation of the belief that the man who is unawakened spiritually holds
concerning his physical body.
The abiding, spiritual body will come into manifestation when man learns and affirms and knows
that he is wholly spiritual and that no part of him, not even his body, is material and subject to
corruption. Spiritual, true thinking will transform the present material seeming and will bring forth
immortality, eternal life, throughout the whole of man’s being.
3-Etham, אֵתָם e’-tham (Heb. fr. Egypt.)–border of the sea; seabound; extremes of habitation;
desolation; sign of them; their universal symbol.
A place at the edge of the wilderness, where the Israelites camped after leaving Succoth and
before crossing the Red Sea (Exod. 13:20).
Metaphysical. An apparently negative phase of consciousness (desolation). When our highest,
truest conscious ideals (Israelites) go beyond the old environment of race thought and understanding and
lead us into new, untried experiences, we should keep our attention fixed on God, Spirit. If we allow
ourselves to meditate on the “unknown future” from a sense point of view, we are likely to become
fearful and negative; a state of mind that is akin to loneliness and gloom is apt to take hold of us. But
there is always the sign of them: “Jehovah went before them by day in a pillar of cloud, to lead them the
way, and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar
of cloud by day, and the pillar of fire by night, departed not from before the people” (Ex. 13:21, 22). Thus God, Truth, is always with us to show us the way to go and to meet our every need, if we will but
look to Him and not to seeming limitations pdf download for spiritual affirmation The Rastafarian Fire Key, i.e. Psalms Of David Annotated & Transliterated From H.I.M. HAILE SELASSIE I Revised Amharic Bible by H.H. Ras Iadonis Tafari of the Lion of Judah Society of H.I.M.
4-Pihahiroth פִּי הַחִרֹת Pey Hakheroth "And Jehovah spake unto Moses, saying," signifies instruction by the Divine by means of Divine truth; "Speak unto the sons of Israel," signifies the influx of truth Divine with those who are of the spiritual church; "that they turn back," signifies that they were not yet prepared; "and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon," signifies the beginning of a state for undergoing temptations; "over against it shall ye encamp by the sea," signifies that the influx of temptation is thence; (biblemeanings.info)
which is before
*Baal-zephon, בַּעַל צְפוֹן ba'-al-tze'-phown (Heb. ) –lord of Typhon; evil spirit of the Egyptians; place sacred
to Typhon; lord of the north; lord of the north wind, i. e., winter.
A place by the Red Sea, in Egypt. The Israelites, when fleeing from the Egyptians, camped at
this place just before they passed through the Red Sea (Exod. 14:2, 9).
Metaphysical. Typhon is mythical, and means a monster. It is said that Phoenician sailors of old
used to seek to pacify the god of the north wind whenever they began a trip down the Gulf of Suez.
Baal-zephon (lord of Typhon, evil spirit of the Egyptians, lord of the north wind, i. e., winter, a place in
Egypt) signifies the darkened belief that some outer personal god or power rules the elements and that
he creates the cold, the storms, and monsters of evil to destroy people, apart from any direct thought or
cause on their part.
*Migdol, מִגְדּוֹל mig'-dowl (Heb.)–bound together; strength; force; greatness; magnitude; elevation;
great height; tower; watchtower, elevated stage; pulpit.
A place near which the Children of Israel camped before they crossed the Red Sea on their way
out of Egypt (Exod. 14:2). In Jeremiah 44:1 and 46:14 Migdol is mentioned as a city of Egypt.
Metaphysical. The consciousness unified, in degree at least, built up, strengthened, and fortified
in the idea of power.
"Thy neck is like the tower of David
Builded for an armory.
Whereon there hang a thousand bucklers
All the shields of the mighty men."
The power center in man is in the throat. Migdol's being a city of Egypt where the Israelites
camped while on their way out of Egypt shows that this consciousness of power here is seemingly of the
carnal in man, yet is related to the freeing of his higher and more spiritual thoughts (Israelites).
5-Marah, מָרָה ma'-rah (Heb.)–bitterness; grief; misfortune; calamity.
A place in the desert to which the Israelites came after having crossed the Red Sea on their way
out of Egypt. The water here was bitter, and Moses sweetened it, in obedience to the command of
Jehovah, by casting a certain tree into the waters (Exod. 15:23; Num. 33:8).
Metaphysical. The bitterness, the trouble, the sickness, and misery that those who pollute the
waters of life with impure, rebellious, darkened, error thoughts and beliefs bring on themselves.
It was at Marah, after the sweetening of the waters so that the Israelites could drink, that Jehovah
revealed this truth to them: "If thou wilt diligently hearken to the voice of Jehovah thy God, and wilt do
that which is right in his eyes, and wilt give ear to his commandments, and keep all his statutes, I will
put none of the diseases upon thee, which I have put upon the Egyptians: for I am Jehovah that healeth
thee." Jehovah here represents the Lord, the divine law, the divine principle in action. It manifests in and
through man according to his conception of it and of himself in relation to it, and according to the
innermost thoughts and desires of his mind and heart.
6-Elim, אֵילִם e'y-llm (Heb.)–terebinths; palm trees; trees; oaks.
The second camping place of the Israelites after they crossed the Red Sea: "And they came to
Elim, where were twelve springs of water, and threescore and ten palm trees: and they encamped there
by the waters" (Exod. 15:27).
Metaphysical. A realization of fullness of life, strength, and cleansing Truth for the whole man;
also a realization of victory (twelve is a number representing fullness in the spiritual. Springs of water
stand for life and cleansing; oaks signify strength and protection; and palm trees denote victory).
7-"by the"-Red Sea יַם־סֽוּף Yam Suwph — sea of reeds; weeds
A long, narrow sea that lies between Asia and Africa (Josh. 24:6); it is called "the sea" in most
places in the Bible wherein it is mentioned. It was through this sea that the Israelites passed on dry land,
while the Egyptians who followed them were drowned (Exod. 14:2-28).
Metaphysical. A fixed sea of universal thought that has become part of the very world in which
we live. We find it as the race belief in life separate from God, and it has taken up its abode in the sense
man and forms a part of his physical existence. The human concept that the life in the body is mortal
must be set aside, and the God dominion declared. There is but one life, God.
There is a universal life force, which moves upon a universal substance. This combination of life
and substance is the matrix in which all mind force works; symbolically it is the Red Sea or life sea.
Human thoughts, which form part of the race consciousness, have impregnated this sea. The Red Sea
represents the sum of all the thoughts about life with which the race has impregnated the universal ether.
In the mythology of the Greeks and the Romans this is symbolized by the river Styx, over which souls
were ferried by Charon. It is familiar to Metaphysicalphysicians as the psychic realm or race thought,
which has to be overcome by the progressive soul.
8-Sin, סִין siyn (Heb.)–clayey; muddy; marshy; miry; hateful passion; bloody disposition; rage;
a A wilderness between Elim and Sinai, which the Israelites entered after they passed through the
Red Sea out of Egypt and were on their way to Canaan (Exod. 16:1). b An Egyptian city (Ezek. 30:15).
Metaphysical. Evidently very material, combative, destructive states of thought (muddy, marshy,
clayey, rage, combat).
9-Dophkah, דָּפְקָה doph'-qah (Heb.)–thrust; drive; knock; drive hard, i.e., to overdrive a lock or herd;
A place where the Israelites camped while on their way through the wilderness to the Promised
Land (Num. 33:12).
Metaphysical. A phase of thought that is of a hard, driving nature (thrust, knock, dive hard, i.e.,
to overdrive a flock or herd, cattle driver); the tendency to go beyond one's strength, to overdo, and thus
to dissipate one's vitality and inner substance (cattle, flocks, and herds refer to physical strength and
vitality). This may be done by driving oneself to overwork, or by running after worldly pleasures to the
point of excess, or by engaging in any outer activity that saps one's vital forces.
10-Alush, אָלוּשׁ a'-luwsh (Heb.)–wild place; desolation; crowd.
One of the camping places of the Israelites in the wilderness (Num. 33:13).
Metaphysical. A worldly active, undisciplined phase of the mentality (wilderness, wild place,
crowd) that has to be met and overcome by the children of Israel (true thoughts) before the Promised
Land can be entered. If allowed to continue its ignorant activities, the state of mind that Alush represents
will bring more and more desolation to the whole consciousness.
11-Rephidim, רְפִידִים reph'-y-diym (Heb.)–stays; supports; cushions; beds; refreshments; places of rest.
A place where the children of Israel camped when in the wilderness (Exod. 17:1, 8).
Metaphysical. Peace after victory over temptation (places of rest). We always enter a period of
peace and rest after every inner conquest over error–this is Rephidim. Then comes the urge to press on
to greater overcomings. The necessity of doing this is sometimes revealed to us in the form of an enemy
that arises in our thoughts and reflects itself in our environment and affairs, or in a great need to be met
(the Israelites had to demonstrate water to drink, in Rephidim, and Amalek came and fought them
12-In the Wilderness of Sinai בְּמִדְבַּר סִינָֽי Bemidbar Siynay
wilderness–In individual consciousness the wilderness is symbolical of the multitude of
undisciplined and uncultivated thoughts.
Metaphysical. The wilderness (Josh. 1:4) represents in individual consciousness the multitude of
undisciplined and uncultivated thoughts.
Sinai, si-nai (Heb.)–cliff; deep ravine; precipitous; sharp; jagged; cleft with ravines.
A wilderness into which the Israelites came the third month after they left Egypt. b A mount, or
chain of mountains, on which Moses received the law (Exod. 19:1-25). The northern part of this chain
was called Horeb, and the southern, Sinai.
Metaphysical. The Children of Israel went from Rephidim to Sinai, or Horeb, the mount where
God revealed Himself to Moses in the burning bush when the first impulse was given Moses to lead his
people out of Egypt, and where God later met and talked to Moses, and gave him the Ten
Commandments. This mount symbolizes, in us, a high place in consciousness where we come into
conscious communion with the Divine.
The wilderness or desert of Sinai signifies the state of consciousness in which we find the exalted
place in mind that the mountains called Sinai and Horeb represent. It may seem rugged and thorny to the
sense man, but God is there.
13-Kibroth-hattaavah, קִבְרוֹת הַתַּאֲוָה kib'-rowth-hat-taÕ-a-wah (Heb.)–graves of lust; graves of the longing; burial
places of appetite; sepulcher of willful desires; sepulchers of self-will.
A camping place of the Children of Israel in the wilderness. It was given this name because in
this place the people were buried who had died as a result of lusting after flesh to eat (Num. 11:34).
Metaphysical. The result of intense, unrestrained, willful, sense desire. When man gives way
completely to the appetites and desires of the flesh, he soon brings about a breaking up of his
consciousness, known as death.
14-Hazeroth, חֲצֵרוֹת ha-ze'-rowth (Heb.)–feminine plural of Hazer; villages; courts; inclosures;
A camping place of the Children of Israel in the wilderness. It was there that Miriam and Aaron
spoke against Moses because he had married a Cushite woman, and Miriam was smitten with leprosy.
They remained in Hazeroth until she was healed (Num. 11:35 to 12:16).
Metaphysical. A group of thoughts, belonging to the soul of man, that are of a unifying,
cooperative, assembling character, though somewhat limited. The incident that is mentioned in the
foregoing paragraph represents an adjustment that takes place in consciousness when our truest, highest,
religious thoughts (Israelites) begin to recognize and declare divine unity.
15-Rithmah, רִתְמָה rith-mah (Heb.)–bound; made fast, wound about; harnessed; Genista; broom; wild
broom; juniper. A place where the Israelites camped when in the wilderness (Num. 33:18).
Metaphysical. A degree of mind cleansing that results in a revivifying and energizing of the
nervous system in the individual who has been wandering about in the wilderness of his undisciplined
and confused thoughts, while on his way to a clear understanding and demonstrating of Truth (the
The "juniper" of the desert in which the Children of Israel wandered while on their way to the
Promised Land is a bushlike tree belonging to the broom family. Rithmah (meaning broom, juniper) was
no doubt so named because of the presence of large quantities of this shrub. There was doubtless no
other kind of shelter at Rithmah, as is often the case in the deserts of Arabia, and especially of Sinai.
Thus travelers are very thankful for this shelter. Elijah lay under a juniper tree and slept, after his day's
journey into the wilderness to escape from Jezebel. A bush or tree represents the nervous system in man,
and the juniper or broom here bespeaks a refreshing of the consciousness and organism by means of the
cleansing of the thoughts and a renewing of the nervous system.
Discipline enters into the mind cleansing that Rithmah bespeaks, a binding or ceasing to give
further expression to the error that is being put away (bound, harnessed).
16-Rimmon-perez, רִמּוֹן פֶּרֶץ rimown-pe'-retz (Heb.)–pomegranates of the breach;
breaking up of substance; high cleft; substance of defeat; exalted wrath.
A place where the Children of Israel camped when in the wilderness (Num. 33:19).
Metaphysical. A breaking up of the substance idea in consciousness; breaking into its parts, or
analyzing, the power to make fruitful (pomegranates of the breach, breaking up of substance, high
cleft). This breaking up takes place so that true ideas of fruitfulness, of increase of substance and life,
may find a lodging place in the mind. Taken in a negative sense this analysis would be of the outer
thought and would bring about lack of success and supply (substance of defeat), but from a positive
standpoint it leads to greater good.
17-Libnah, לִבְנָה libÕ-nah (Heb.)–white; clean; pure; brilliant; clear; transparent.
a A place where the Children of Israel camped while in the wilderness (Num. 33:20). b A city in
Canaan that was taken by Joshua and became a city of Judah (Josh. 10:29;15:42). It was given over to
the Levites (Josh. 21:13).
Metaphysical. Purity and clearness of thought.
COMPARE WITH Heart לֵב leb I. inner man, mind, will, heart, understanding
18-Rissah, רִסָּה rissah (Heb.)–breaking of bonds, disintegration; crushed; ruined; scattered; sprinkled;
moistened; dew; distillation.
A place where the Israelites camped when in the wilderness (Num. 33:21).
Metaphysical. Upon the apparent ruin that is the result of a breaking up of old crystallized error
or limited ideas and thoughts, there comes the refreshing dew of true understanding, of renewed peace,
vigor, strength, and joy, from God, who is now being recognized by the individual as the one source of
all that is necessary for his sustenance and upbuilding.
19-Kehelathah. קְהֵלָתָה Qe-hel'-a-thah (Heb.)–called together; convocation; assembly; gathering together;
congregation; unification; entirety.
A camping place of the Children of Israel in the wilderness (Num. 33:22).
Metaphysical. Convocation means an assembly of persons summoned together. Kehelathah
(called together, convocation, assembly, congregation, unification), a place in the wilderness where the
Children of Israel camped while on their way to the Promised Land, typifies our gathering our true
thoughts (Israelites) by the power of our word, or affirmations of Truth, to a definite place in
consciousness wherein they become more unified, abiding, and sure. Here they are rested and
strengthened for their next movement toward higher and more perfect realizations of spirituality.
20-in Mount Sapher בְּהַר־שָֽׁפֶר beHar Sepher
mountain–A mountain represents an exalted state of mind where the divine plan may be
perceived and unfolded; a state of spiritual realization.
The "high mountain" to which personality carries us in our spiritual uplift is the consciousness of
power over mortal thought in all its earthly avenues of expression. Going up into the mountain to pray
means elevating our thoughts and our aspirations to the spiritual viewpoint.
Metaphysical. Exaltation, a high plane of consciousness, a state of spiritual realization.
Shaphir , she'-pher (Heb.)–scratched; scraped; rubbed to a polish; fair; brilliant;
bright; shining; beautiful; pleasing; delightful; clear toned; sonorous.
A city of Judah, that was prophesied against by Micah (Mic. 1:11).
Metaphysical. The beauty and glory and joy of spiritual ideals (bright, shining, beautiful, fair,
delightful, a city of Israel), destroyed out of consciousness by willful disobedience to Truth. "Pass away,
O inhabitant of Shaphir, in nakedness and shame."
21-Haradah, חֲרָדָה har'-a-dah (Heb.)–excited; trembling; shaking; quaking; inclined with eagerness;
hasten trembling; trepidation; fear; terror. The original idea contained in the word Haradah was that of
intense excitement or agitation, from any cause whatsoever. It could as well refer to the intensity of love
as of fear, or any other cause. Later it became restricted to that of fear and terror. About the time that the
translators got hold of the original, the idea had been quite thoroughly crystallized and restricted to that
of fear, as we think of it today. When the translators saw this word in conjunction with God, the result
was a catastrophe to humanity. Instead of rendering it the intense excitement, or intensity, of love, they
thought it meant the fear of an adverse power over which we have no control. This helps to explain how
the idea of fear of God got into our Bible.
A place where the children of Israel camped while in the wilderness, on their way to the
Promised Land (Num. 33:24).
Metaphysical. A state of anxiety and fearfulness, a trembling, which sometimes overtakes him
who has left his old carnal, darkened beliefs (Egypt) but has not yet become firmly established in the
new spiritual ideas and activities that he has taken up. He has not yet entered the Promised Land, but is
wandering about in the wilderness of his thoughts, where he encounters many states of error thought that
he cannot account for and does not know how to handle. He has to leave them and go on to other
stopping places, until he shall grow in understanding, faith, and power to such an extent that he can meet
boldly and overcome all the enemies of doubt and fear of every kind of seeming error.
22-Makheloth, מַקְהֵלוֹת maq-he'-loth (Heb.)–convocations; assemblies; meetings.
A camping place of the Children of Israel in the wilderness (Num. 33:25).
Metaphysical. An assembling of one's truest, highest thoughts (Israelites) in the great wilderness
of one's undisciplined consciousness, that a certain centralization or poise may be gained.
23-Tahath, תַּחַת ta'-hath (Heb.)–sunk down; settled; inclined backward; low; depressed; immersed;
underneath; low condition; humility; in place of; substitution, place, station.
a A place where the Children of Israel camped when in the wilderness (Num. 33:26). b Son of
Assir in descent from Kohath son of Levi (I Chron. 6:24). c Two men named in descent from Ephraim (I
Metaphysical. A lowly, humble, established, basic state of consciousness in which the higher,
and truer, and more spiritual thoughts of the individual may rest when needful, while they are becoming
positive enough and strongly enough established in Truth to enter upon the decided overcoming of error
that is necessary in the redemption of the body (sunk down, low, like a corner stone or that which is
underneath, settled, humility, station).
24-Terah תֶּרַח (in A. V., Numbers 33:27, 28 Tarah), te'-rah (Heb.)–lagging behind, loitering; delaying;
waiting; stopping; waiting place; station.
a Son of Nahor and father of Abraham (Gen. 11:24-32). b A camping place of the Israelites in
the wilderness (Num. 33:27).
Metaphysical. The movement in consciousness that is represented by Terah the father of
Abraham is that of one who has been inactive spiritually–has been a laggard or loiterer (delaying,
lagging behind, loitering, waiting, stopping, station, waiting place). To the extent that an individual
lives in and is guided by the senses, his spiritual development is delayed; but the Lord, or his spiritual
inner impulse presses forth to religious activity. In the case of Abram, son of the man named Terah, this
spiritual impulse virtually says, "Get thee out of thy country, and from thy kindred, and from thy father's
house, unto the land that I will show thee." Then lofty ideals begin to possess the mind: Abram, or
Abraham, the loft one is father.
25-Mithkah, מִתְקָה mithÕ-qah (Heb.)–relish, sweetness; pleasantness; sweet (well or
An encampment of the Children of Israel in the wilderness (Num. 33:28).
Metaphysical. A place, or condition, in the wilderness experience of one's truer thoughts
(Israelites) that are on their way from the darkness of Egypt to the Promised Land, wherein an inflow of
new substance and life is realized. This is indeed sweetness to one's higher consciousness. (Well or
fountain points to the inner waters of life, or vitality, while the central idea in the name Mithkah is that
of a child feeding with relish; thus substance and a feast are suggested.)
26-Hashmonah, חַשְׁמֹנָה hash-mo'-nah (Heb.)–fatness; fat soil; fruitfulness; opulence; riches; wealth.
An encampment of the Israelites in the wilderness (Num. 33:29).
Metaphysical. A place in consciousness where abundant riches and good are realized.
27-Moserah (A.V., Moseroth), מוֹסֵרָה mow-se'-rah (Heb.)–bond; band; fetter; yoke; chain harness:
correction: chastisement: discipline; admonition; reproof; example; precept; instruction; learning.
A camping place of the Children of Israel in the wilderness. It was there that Aaron died and was
buried, and his son Eleazar became high priest in his stead (Deut. 10:6).
Metaphysical. The seeming trial (chastisement) and bondage (bond, fetter) in which the Christian
remains so long as he has only an intellectual comprehension of divine law. To such a one, Hebrews
12:6 reads "whom the Lord loveth he chasteneth" instead of "whom the Lord loves, he disciplines." The
latter is the correct rendering, according to the Emphatic Diaglott. Divine love must enter into man's
idea of God and the divine law, and must fill his life, that he may find in all correction and discipline of
Spirit only joy and delight, and that he may know sickness and sorrow to be the direct result of his own
errors. Such unpleasant manifestations will pass away as soon as the errors that caused them are
corrected; they are not chastisements sent by God, nor do they come from God. Thus Aaron,
symbolizing the intellectual understanding and executive power of divine law, must give way to a higher
and more spiritual comprehension of Truth.
28-Bene-jaakan (A. V., Deut. 10:6, Beeroth of the children of Jaakan),בְּנֵי יַעֲקָן benye-ya'-a-qan (Heb.)–sons
or children of Jaakan; sons of the wrestler; children of the twister; children of the perverter, i. e.,
A place where the Israelites camped while on their way from Egypt to Canaan (Num. 33:31). In
Deuteronomy 10:6 it is called Beeroth Bene-jaakan.
Metaphysical. A group of thoughts belonging to the Horite phase of consciousness. Being on the
sense plane and blind to the real truth of man's being (Jaakan was a Horite, and the Horites have their
seat of action in the physical organism; they are cave-dwellers, and so refer especially to the deepseated,
error, carnal tendencies and activities of the physical man), the thoughts that Bene-jaakan
signifies usually aid in leading the individual away from the true light of life (children of the perverter, i.
e., perverted) instead of leading him to higher thought and activity; they turn, twist, and distort the Truth
to suit their own error ends. The camping of the children of Israel at Bene-jaakan while on their way to
the Promised Land bespeaks an adjusting of this seemingly perverted phase of consciousness by
introducing the light of Truth into it.
29-Hor-haggidgad (A. V., Hor-hagidgad), חֹר הַגִּדְגָּד hor'-hag-gid-gad (Heb.)–hole of the cleft; hole of the
thunderings; hewn cavern; echoing cave.
A place where the Israelites camped while they were in the wilderness, on the way to the
Promised Land (Num. 33:32). It is probably the same place as the Gudgodah of Deuteronomy 10:7.
Metaphysical. The same as Gudgodah, except that Hor-haggidgad refers more particularly to a
work that is going on in the subconsciousness. (Hole, cave, cavern, bespeak the depths of the
subconsciousness. The Hor in this name is spelled in Hebrew with a different "H" from that of Mount
Hor, which causes it to refer to a hole or cavern instead of a hill or mountain.)
30-Jotbathah (in A. V., Deuteronomy 10:7, Jotbath), יָטְבָתָה yot'-ba-thah (Heb.)–goodness; healthfulness;
beauty; comeliness; pleasantness; excellence.
A camping place of the Children of Israel in the wilderness, (Num. 33:33); "and from Gudgodah
to Jotbathah, a land of brooks of water" (Deut. 10:7).
Metaphysical. Like Jotbah, a place in consciousness where the waters of life and Truth flow in
freely and refresh the whole consciousness of man, the soul. This excellent, healthful, and good
experience is always realized after one goes through a period of letting go error and darkness, such as is
symbolized by Gudgodah, from which place the Israelites journeyed to Jotbathah.
31-Ebronah עַבְרֹנָה from the root Ebron עֶבְרֹן (Heb.) "Hebron"–united; joined together; conjunction; cemented; welded; bound by a common bond; friendship; brotherhood; company; community; confederation; league; alliance.
The place where Abram "dwelt by the oaks of Mamre" (Gen. 13:18). In the Promised Land
Hebron became a city of Judah, having been given to "Caleb the son of Jephunneh for an inheritance"
(Josh. 14:13). When David became king of Israel Jehovah told him to go up to Hebron (II Sam. 2: 1).
All the tribes of Israel came to David at Hebron to acknowledge him king (II Sam. 5:1-5).
Metaphysical. An association of ideas; in other words, concentration. Hebron also means
friendship, brotherhood. Spiritual unfoldment always causes one to give to God's children everywhere a
kindly feeling that is constant, deep, tender. This is one of the indispensable requirements of every
successful spiritual leader.
Hebron typifies the front brain, the seat of conscious thought. When the Lord told David to go up
to the cities of Judah, and especially to Hebron, he was pointing the way to a harmonious cooperation
between the indwelling love in the heart and the understanding in the head.
The gathering of the tribes of Israel at Hebron to acknowledge David as king represents the
conscious recognition by all the thoughts that love shall reign supreme in consciousness. Love shall
henceforth feed the thoughts (the people) and love shall be prince over Israel.
32-Ezion-geber, e'-tz-yiown-ge'-ber עֶצְיוֹן גֶּבֶר (Heb.)–backbone of a mighty one; backbone of
superman; backbone of a demigod; giant's backbone.
A place on the Red Sea, a camping place of the Israelites when they were wandering in the
wilderness (Num. 33: 35). It is mentioned in Deuteronomy 2:8 in connection with Elath.
Metaphysical. The Children of Israel's encamping at Ezion-geber refers to a great building up
and strengthening of firmness and moral principle in consciousness. This place called Ezion-geber
belongs to the main trunk of the tree of life in man, the spinal column (backbone also bespeaks firmness
33-Zin, צִן Tzin (Heb.)–sharp; pointed; piercing; coldness; thorn; covering; protection; preservation;
shield; buckler; target; depression; lowland; shrub; low palm.
A wilderness on the southern boundary of Palestine and of Judah (Josh. 15:1).
Metaphysical. A seemingly very small beginning of a comprehension of Truth, of preservation,
salvation, and of victory, working in the subconsciousness of the individual toward the body
consciousness (lowland, low palm, piercing, covering, preservation, buckler). In this phase of thought
the way to possession of the Promised Land (the renewal and spiritualization of the body of man) still
appears very thorny (sharp, thorn), and there is not the necessary fervor to carry one through to
complete victory (coldness).
*Kadesh, קָדֵשׁ Qa'-desh (Heb.)–clean; pure; bright; holy; sacred; sanctified; consecrated; a sanctuary.
A very old place on the southeastern border of the land of Canaan, in the wilderness of Paran, or
Zin. It is the same place as En-mishpat (Gen. 14:7), and Kadesh-barnea, a city on the southern border of
Judah, and allotted to Judah (Josh. 15:3). Abraham "dwelt between Kadesh and Shur" (Gen. 20:1). The
spies were sent out from Kadesh to investigate the Promised Land, and they returned to Moses at this
place (Num. 13:26). Miriam died and was buried at Kadesh (Num. 20:1). Moses trespassed at the waters
of Meribah of Kadesh, and so was not allowed to enter the Promised Land (Num. 20:10-13; Deut.
32:51). It was at Kadesh that the Children of Israel were twice turned back from entering Canaan, once
at the beginning of their forty years' wandering in the wilderness because of their unbelief, as related in
Numbers 13 and 14, and once later when the king of Edom refused to allow them to pass through his
country (Num. 20:16-22).
Metaphysical. The inherently pure, sinless, perfect, ideal state that exists in the depths of the
consciousness of every individual. As the various thoughts of the consciousness come into the light of
this sacred and holy phase of mind, they are measured up according to these high ideals, and a
judgment, or adjustment, takes place, as signified by En-mishpat–fountain of judgment–one of the
names of Kadesh. It is here that the carnal and personal, that which still falls short of the perfect law, is
revealed to us, and a further cleansing of the consciousness is set into action. (Take note of the different,
very important occurrences that took place at Kadesh and En-mishpat, all corresponding to experiences
that we go through in putting off the "old man" of sin and putting on the Christ.)
34-in Mount Hor, behar haHar בְּהֹר הָהָר (Heb.)–to be high; to conceive; to think; a height; a mountain; Mount Hor–the mountain of mountains.
a A mountain in the wilderness, where Aaron died and where his son Eleazar was clothed with
the priestly garments and became high priest of Israel (Num. 20:22-29). b A mountain on the northern
border of the land of Canaan (Num. 34:7)
Metaphysical. A much exalted state of thought in man. It is here that the ruling power of the
intellectual consciousness (Aaron the first high priest of Israel), which has become the executive power
of the divine law to the highest religious and spiritual thoughts of the individual (Israelites), ceases its
activities, seemingly, and sinks back into the subconscious mind (Aaron died on Mount Hor). It is here,
too, that spiritual strength, through the individual's recognition of God as his supporting, sustaining
power (Eleazar [אֶלְעָזָר "GOD has helped" takes the place of high priest), becomes the directive quality of the higher consciousness
of divine law into which the individual is entering.
35-Zalmonah, צַלְמֹנָה Tzal-mo'-nah (Heb.)–giving shade; shady; shaded; sheltered; canopied; overcast.
A camping place of the Israelites in the wilderness (Num. 33 :41).
Metaphysical. Divine protection from more intense light and heat, or spiritual illumination and
inflow of life and energy, than the individual at this stage of his unfoldment Godward is able to
apprehend, to assimilate, and to use rightly (giving shade, shaded, sheltered, canopied; a shade here
signifying something that casts a shadow, a tree for instance, and under which one can gain protection
from the direct rays of the sun when its heat and light are so intense as to cause discomfort).
36-Punon, פּוּנֹן pwu’-non (Heb.)–darkness; perplexity; distraction; hopelessness.
A place where the Israelites camped while in the wilderness (Num. 33:42).
Metaphysical. A darkened, confused, agitated, almost hopeless phase of mind (darkness,
perplexity, distraction, hopelessness) that sometimes seems to exist in the wilderness, or multitude of
wild, uncultivated, and untrained thoughts that the individual becomes conscious of when he begins to
awaken to spiritual understanding and to the necessity of overcoming limitations and error by gaining
dominion over his thinking. This wilderness of thought may be partly, or at times wholly, subconscious;
but the true spiritual thoughts (Israelites) must travel through it, camp in it, and bring order out of
seeming chaos. These wilderness thoughts of man must be raised to the Christ light and cleansed by the
water of denials and the refining fires of Spirit, in order to remove all of the darkness and its negative
results, and to purify the good for use.
37-Oboth, אֹבֹת o’-both (Heb.)–waterskins; leather bottles; hollow skins; ventriloquists; divining spirits;
A place where the Children of Israel camped when in the wilderness (Num. 21:10).
Metaphysical. A realization by the higher ideals of the individual (Israelites) that the cleansing
water of denial, or the power to cleanse the consciousness and the body through denials, lies within his
organism. In other words, cleansing comes from within, and not from without (waterskins, leather
bottles; the skins and bottles referring to the body, and water to the cleansing quality of denials of error).
Oboth also seems to convey the idea of deception, of psychic development and expression
instead of that truly spiritual and a seeking to counterfeit the work of Spirit (hollow skins, ventriloquists,
divining spirits, necromancers).
Leviticus 19:31 Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.
38-Abarim Ruins עִיֵּי הָעֲבָרִים Iyey ha-`Abariym (Heb.)
Abarim,–regions beyond; passages; fords; crossings.
A range of mountains in the country of Moab, opposite Jericho (Num. 33:47, 48; Deut. 32:49).
Metaphysical. The Moabites were descended from Lot, whose name means hidden, a covering,
dark colored. Lot’s domain is the flesh, the part of man’s consciousness that is still in darkness.
Mountains are high places in consciousness. Among the peaks in this range of mountains (Abarim) are
Nebo, Pisgah, and Peor. It was from the top of one of these mountain peaks that Moses was shown the
land of Canaan, which was to be possessed by the Israelites. It was there that Moses died, that the Moses
consciousness or understanding of divine law was merged into the I AM (Joshua), positive expression of
the law. Abarim, therefore, though situated in Moab (the flesh or carnal consciousness) represents high,
inspiring thoughts that look away from error over into the Promised Land; that see the possibility of the
elevation of the whole man, spirit, soul, and body, to spiritual consciousness.
*Ruins would indicate that the flesh or carnal consciousness must be torn down at this phase of spiritual development.
Dibon, דִּיבֹון dyi’-bown (Heb.)–pining; wasting away; consumed; languished; river course, i.e., channel
eroded by water.
a A city of Moab that was taken and destroyed by the Israelites. It was in the territory that was
allotted to Gad, and was rebuilt by that tribe (Num. 32:3, 34). b A town of Judah (Neh. 11:25).
Metaphysical. A wasting away, or dissolution, of the carnal current of thought regarding life
(river course suggests the life current in man, or a current of thought about life, and Moab stands for the
carnal consciousness), that an understanding of
Truth may take its place. Thus the life current in the organism is raised to a higher level, and is directed
aright that the true, spiritual man may he built up.
40-Almon-diblathaim, עַלְמֹן־דִּבְלָתַיְמָה al’-mown-dib-latha’-yim (Heb.)–hiding of two fig cakes; hiding of troubles.
The last camping place of the Israelites in the wilderness before they reached the mountains of
Abarim, from whose heights Moses was shown the Promised Land (Num. 33:46, 47).
Metaphysical. Figs, or fig trees, are a symbol of prosperity. Figs are also representative of the
seed of man. This seed in its original essence is mind energy, and when ideas are related purely to
Divine Mind the seed of man is the life stream in its original purity. Man’s original sin is the
misappropriation of ideas, which leads to sensation. Almon-diblathaim represents spiritual life and
substance, which increase steadily in man from the time that he leaves the darkness of sense (Egypt) and
begins his journey toward spiritual consciousness and redemption of the body (the Promised Land). Man
does not realize the richness of the Christ possibilities that are unfolding within him, however, until he
begins uplifting and spiritualizing his entire being (symbolized by the Israelites’ taking possession of
Canaan). Until then the inner riches are concealed from him (hiding of two fig cakes). If the inner
substance and the life that are all the time increasing in consciousness are misappropriated by the
individual in fulfillment of carnal desire, inharmonies result (hiding of troubles).
41-Mountains of Abarim (see Abarim -38-)
*before Nebo, נְבוֹ ne’-bwo (Heb.)–planet Mercury; quick messenger; celestial scribe; interpreter, i. e., of the
divine will; inspired speech; prophecies; prophet; oracle; height; distinguished; prominent.
a A city in the land of Jazer, and of Gilead, that was allotted to Reuben and Gad, on the east of
Jordan (Num. 32:3). b A mountain in Moab, from which Moses was shown the Promised Land, and
where Moses is supposed to have died (Deut. 32:49; 34:1). (See also Isaiah 46:1; here the name relates
to a Babylonian or Chaldean god.)
Metaphysical. Divine inspiration, intuition, discernment, foresight, understanding (celestial
scribe, interpreter, i. e., of the divine will, inspired speech, prophecies, height) expressing on the three
planes of consciousness in man. The Nebo that was a city in the land of Jazer and Gilead, east of the
Jordan, and was allotted to Reuben and Gad, is of the higher, spiritual consciousness. (See JAZER and
GILEAD.) The Nebo that was a mountain of Moab, from which Moses was shown the Promised Land,
pertains to a high place of understanding and perception expressing in the outer or sensate, material
body consciousness. The Nebo of the Chaldeans is this power of discernment and understanding
operative on the mental, psychic, or soul plane.
Matthew 11:29 …I am meek and lowly in heart…
42-Plains of Moab Arabah Mowab עֲרָבָה מוֹאָב
Moab, mo’-ab (Heb.)–seed of the father; water of the water; flowing from the father; what of the
father?; of his father.
Son of Lot by his eldest daughter; from him the Moabites were descended (Gen. 19:37).
Metaphysical. Moab seems to have two sides to its significance. Moab means seed of the father,
flowing from the father, of his father, and while Moab represents the body and the most external
conditions of life, there is something good in it, or at least a possibility of good. From the top of a
mountain in Moab, “mount Nebo, to the top of Pisgah,” Jehovah showed Moses the Promised Land
planes–The different realms of ideas in which men function. There are many planes of life, one
above or below another, yet not conflicting. All creation is based on life activity, or as it is called in
physical science, rates of vibration. A certain activity in the life current forms worlds on a plane, which
we may call the physical; a little increase in the vibratory rate makes another system, which we may
designate as the psychical; a still higher rate makes a universe where spiritual ideas prevail.
These are all interlaced and interblended in the presence around and within us, hence the
“kingdom of God is within you” (Luke 17:21),
*Jordan, יַרְדֵּן Yar’-dan (Heb.)–the descender; the descending one; the south flowing; flowing down
abundantly; dispenser from above; flowing (river) of judgment.
The largest and most noted river in Palestine (Gen. 13:10; 32:10; Josh. 3:17; Matt. 3:6).
Metaphysical. There is a stream of thought constantly flowing through the subconsciousness (the
south flowing), made up of thoughts good, bad, and indifferent, which is typified in Scripture by the
river Jordan. In other words it is the life flow of thought through the organism from head to feet. In
man’s ignorant and unredeemed state it is muddy with sense concepts and turbulent with materiality.
This thought stream has to be crossed before the Children of Israel can go over into the Promised
Land, before the true, real thoughts of the organism can enter into the divine substance and life in the
subconsciousness. This stream of thought is also known as the adverse mind, or Adversary; when the
adverse thought is removed it expresses as the life current. Adverse mind has spread itself over the
underlying God consciousness and has dammed the free flow of divine energies in man, cutting off the
divine expression. This adverse consciousness disturbs man as long as he believes in the presence or
power of evil. The sooner the student of Truth comes to the conclusion that the subconscious realm of
mind, which he is most concerned in bringing to light, is under control of Divine Mind, the more
quickly will he set into activity in the body the inherent qualities of Spirit, and the sooner he will bear
the fruits of Spirit in his flesh. Substance awaits the demands of the I AM man and shapes itself
according to the play of thoughts and words upon it. As man consciously masters erroneous ideas, which
suggest themselves from the external, he masters like ideas in consciousness, which have been the
attracting magnet that drew the external experience to him; he clarifies his heart of the adverse thought
until he comes to dwell in the poise and mastery of the Christ self, being master of ideas and their
The Jordan (flowing of judgment) can also be said to represent that place in consciousness where
we are willing to meet the results of our thoughts, face to face. When the divine law has been
established in the consciousness and the Spirit of wisdom (savior, Joshua) is recognized as the
“minister” of the law, we understandingly and courageously pass judgment on all thoughts. We
command the sense thoughts (waters) to stand still afar off, to recede from consciousness, that the
Israelites (positive thoughts of Truth) may pass over (stand in time of judgment) and come into
possession of the Promised Land (realization of divine substance, the foundation of the new Christ
In II Kings 2:13, 14 the Jordan represents the universal race thought that flows through man’s
subjective mind. Overcoming of the limitations of race thought comes through positive I AM
affirmations of the presence of God and His power to accomplish whatsoever is desired.
In the healing of Naaman (II Kings 5) the Jordan represents the life current. Naaman (will) was
commanded to wash in the Jordan (life stream) because, as man’s spiritual perception (the little
Israelitish maiden) reveals to him the realities of life, he is convinced of the need of cleansing the
personal will. Spiritual I AM (Elisha) commands the denial of material beliefs and limitations. When the
will is under the direction of Spirit the mind and the body express their natural purity and perfection.
Seven is the number of completeness in the natural world, or in the body consciousness. The
command to Naaman to wash in the Jordan seven times means that one must continue to bathe in this
inner life stream until the body is wholly purified and completely healed.
*Beth-jeshimoth, בֵּית הַיְשִׁימוֹת beyt-Hayesh’-yi-mowth (Heb.)–house of desolation; place of destruction; house of the strong death.
A city of Moab. It was allotted to the Israelitish tribe of Reuben, but it seems to have come again
into possession of the Moabites later on (Num. 33:49; Josh. 13:20; Ezek. 25:9).
Metaphysical. A seemingly established consciousness of lack, of unproductiveness; thoughts that
are very destructive, ruinous, and death-dealing in their character (house of desolation, place of
destruction, house of the strong death) . This state of thought needs to be lifted up and changed to
productiveness of good and to constructiveness by the Reuben consciousness–by a seeing phase of
mind, a phase that understands Truth.
Abel-shittim, אָבֵל הַשִׁטִּים a’-bel-HaShit’-yim (Heb.)–meadow of the acacias; place of acacias.
A town “in the plains of Moab” (Num. 33:49). It is more often called Shittim. (See SHITTIM.)
Metaphysical. A perception, or conception, of the substance, reality, and resurrecting power of
the inner spiritual life. (Acacias refer to resurrection, life, and a meadow refers to substance).
Shittim, shitÕ-tim (Heb.)–acacias; acacia wood; thorny.
a A place in Moab; the last place in which the Israelites encamped before passing over the Jordan
to possess the land of Canaan (Num. 25:1; Josh. 3:1). b A valley mentioned in Joel 3:18 (“the valley of
Metaphysical. Abel-shittim, of Numbers 33:49, is believed to be the same place. See ABELSHITTIM
and BETH–SHITTAH. Shittim (acacias) refers to resurrection life. When there has been a
resurrection experienced in consciousness–an inflow of new life, with the corresponding quickening,
awakening, and vitalizing in mind and body–if the Moab or earthly mind in one is in evidence there are
sure to be some troublous conditions to adjust (thorny)