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In 1953 A.D. a New Testament scholar Charles Harold Dodd published his The Interpretation of the Fourth Gospel, a book that was to revolutionize thinking of Christian eschatology. In his book Dodd suggested that the apocaliptic realities are already present in the ministry of Jesus and the Apostles. On this basis he coined the term “realized eschatology” in which the apocaliptic prophecies of God’s kingdom have already been fulfilled. Realized eschatology replaces “the end is near” with “the end is here” and Dodd argued that we should understand Jesus’ message that “the kingdom of God is at hand” (Mk 1:15; Mt 3:2; 4:17; 10:7) with an emphasis on the kingdom’s actual, absolute presence. The theme, rich with content, which – when interpreted allegorically – can be applied to eschatology, is without a doubt the Exodus of the Israelites from slavery in Egypt, and then wandering through the wilderness to the promised land. One could state that reading the description of this wandering eschatological reference imposes itself explicitly. Could the Book of Numbers (33:1-49), which recounts this wandering, be interpreted within the rules, which C.H. Dodd took as determinants of the realised eschatology? How have the rules of the realized eschatology been previously used by the early Christian writers?1 In

vox patrum

Hope found, hope lost – eschatological aspects in the interpretations of Israelites’ wilderness wanderings. Two sides of one story: Origen’s 27. Homily on the Book of Numbers and Jerome’s Letter 78