A Historical Narrative of the Nativity

The Nativity scene.  We have all viewed a number of different styles, but the essence remains the same.  Straw.  Barn animals.  A wooden feeding trough.  A star overhead with a particularly pointed tail.  A few men who look royal, bearing gifts.  Maybe an angel or two looking on.  An adoring mother and father.  And of course, a beautiful little baby.  We have one at home from Colorado that is comprised of black bears playing the above roles.  No one has to explain what characters they represent either.  Most everyone over the age of four knows who they are.  Even atheists can easily identify the setting from a distance with bitter contempt.

Make no mistake – this is not a criticism of period inaccuracies of the traditional Nativity scene.  It is not an argument for the time or season of the year with an actual birthdate.  This observation is based not upon conjecture (with exception to end result speculations, founded on evidences given).  Rather, this is about a biblical timeline and extra-canonical testimonies that will help to explain and understand why things happened during the birth of Jesus Christ the way that they did.

Chapter 1 – Modern Bethlehem

If you travel to Israel and go to see the traditional site of the Church of the Nativity in Bethlehem, you may be somewhat surprised.  Most people are unaware of how the area in Israel is divided up with the Palestinian residents.  There are situations throughout the land where you cross over checkpoints as if you were entering another country.  Some of the places have Palestinian administrative and police controls, while others have Palestinian admin in conjunction with Israeli security controls.  When crossing into a Palestinian controlled territory, there is little to no check while coming through.  However, when returning into Israeli territory, one must be prepared to be questioned thoroughly and possible searched.  As critical as the world may be about Israel’s concern for security, the threat is very real for them on a day-to-day basis.  And tourists are perfectly naïve to being used as transports for potential terrorist activity.  Bethlehem is one of the Palestinian controlled areas, and you cannot ignore the difference when crossing these borders. 

Those who are familiar with the Roman Catholic tradition of the location of the birth of Christ know specifically about the Church of the Nativity.  People from all over the world flock to the building that was originally built in 333 AD by Emperor Constantine.  Due to destruction by enemies, it has been rebuilt a number of times.  The unmistakable Byzantine décor is cluttered about, only to be exceeded by the throngs of people present.  One must be fully aware of your wallet or purse, as the surroundings offer a prime ground for pickpocketing.  The asserted location of the birth of Christ is a cave that the church structure is built over.  Be prepared to wait in long lines if you wish to lay eyes on the proposed actual spot though – and also for some priestly theatrics. 

There are 3 religious groups represented within the church; The Armenian, Greek Orthodox, and Roman Catholic churches control the premises.  There is an obvious tender balance between their authority and the Palestinian control over the land it resides upon.  But the real tension is between these 3 Christian denominations.  These representative priests will go to fisticuffs over perceived infractions between them.  Each group is supposed to share equal amounts of time to perform their liturgies about the place.  Fights have broken out over seconds of time and who has been incorrectly cleaning certain areas.  These priests have gone so far in the past with their skirmishes that several of them had to be hospitalized due to injuries.

But the question is obvious: How does a predominately Muslim population work in relative peace with all of these Christians flooding into Bethlehem?  Money.  The financial draw is very large, and everyone is well aware of the economic impact it brings.  There is no shortage of high-pressure tourist shops in the area to sell you whatever you are looking for.  Commercialism is everywhere.

Chapter 2 – The Ancient History

Yet there is another history regarding the location of Christ’s birth.  It is not new, nor is it left entirely uncontested by some who disagree.  The following information is not based on contentious refutation.  Rather, it is historical evidence from biblical and extracanonical sources being provided for consideration and the benefit of understanding of what happened on a particular night.  But first, some 1,800 years before the census while Quirinius was governor of Syria, the preliminary stage is being set for what will ultimately take place in the area known as Bethlehem, closest to Jerusalem.[1]

If the history of Israel is ancient, Bethlehem must be considered uber-ancient.  The first mention of the location is actually prior to it being called ‘Bethlehem.’  In Genesis 35, it is referred to as ‘Ephrath,’ with the parenthetical insertion of ‘Bethlehem’ for latter readers who have never heard of Ephrath.  In this passage, Jacob has been traveling with his pregnant wife, Rachel, when her nurse, Deborah dies.  This is more of a problem than it initially sounds, as is evidenced in the subsequent events.  After they bury the body of Deborah near Bethel, they continue their journey and Rachel goes into hard labor.  The birthing process was more than taxing upon her and as a result, she dies there at Ephrath (Bethlehem).  Jacob buries her body there and continues on his journey to set up camp at a place near what is called the “tower (migdal) of Eder (flock).”[2]  While it may not seem as such, this is a crucial element to the historical framework of the birth of Jesus Christ.

As with many ancient locations, the exact place where the tower existed is unverified.  However, through archaeology and other antiquities, the examples of these “migdals” are abundant.  When the western contemporary mind hears of a tower, it is immediately assumed to be something tall and impressive.  But in reality, most of these structures in ancient middle east are not very striking at all.  There are some exceptions[3], but for the most part, these towers would not be perceived by the average person as qualifying for a tall building. 

Chapter 3 – The Selection of The Shepherds and The Law of Flocks and Herds

In Luke chapter 2:1-7, Joseph and Mary have already arrived in the region of Bethlehem and Jesus has been born.  It is in verses 8-20 that we are introduced to a group of shepherds.  Consider for a moment that Luke spends almost twice as much attention to the event surrounding the shepherds as he does the actual birth of Christ.  This is no small detail.  Many lessons have been drawn from this passage based on the assumption that God chose to announce the birth of the Messiah to the lowliest of the peoples – a bunch of poor, soiled, uneducated, low-class persons.  While this might preach well for a Christmas lesson, it is presumptive at best in thinking this class of men were selected for the greatest declaration in the universe since God spoke creation into existence.  As always with God, there is a particular purpose, and it is implicit to the deep history surrounding this region.

When the shepherds are introduced in the biblical text, it is most often assumed that they are Bedouin herders, traveling in nomadic fashion, even as many do in current times in the Middle East.  While this would be a reasonable thought in most regions of Israel, there is a glitch in the supposition that these were random herders approached by God.  The evidence lies within ancient documents of rabbinical commentary on the Torah.[4]

There are two compilations of ancient commentary[5] on the Torah.  The order in which one was written first depends on how one views the realization of the documents.  Some date the order by which one was completed first[6].  Others date them based on which was started first.  What muddies the waters even more so is whether one dates the origins based on the written form or the oral form, which the latter cannot be accurately traced.  These writings are intimately interlaced with the Mishnayot, written into the body of the Talmudic text.  Regardless, both writings were and are crucial to the conductive applications of Jewish law in daily living.[7]

In Mishnah Bava Kammah 7:7; 79b[8] the tending of flocks (small, domesticated animals) in the land of Israel was not allowed.  It was believed that the animals were destroying the land and preventing agricultural prospects.  The only exception to this was a provisional area on the outskirts of Jerusalem that was given for the raising of animals needed for sacrificial offerings at the Temple.  All of the sheep and goats raised in this area were presumed to be strictly for these orders.  Additionally in the Talmud[9], all livestock found in the area surrounding Jerusalem “as far as Migdal Eder” were deemed to be holy and consecrated and could only be used for sacrifices in the Temple, in particular for the peace and Passover sacrifices. There was thus a special, consecrated circle around the city of Jerusalem.

With these laws in mind, the only legal flocks that could be kept in around this controlled area of Jerusalem would have been of animals being considered for sacrifice at the Temple proper.  But, even of flocks raised for the very purpose of sacrifice, they had to be inspected for blemish and/or defect.  There are a number of passages within the Tanakh concerning sin offerings being without defect.  In all circumstances, the last line of inspection would be at the discretion of the priests involved in the actual sacrifice of the creature.  Thus, the priests were the final arbiters concerning whether or not an animal was worthy for use on the altar.  But who would be the initial judges of what should be presented at the Temple?

The flocks that were being raised for the primary reason of Temple sacrifice would be shepherded by those of the priestly duty.  Thus, these shepherds were not bedouin in context.  They were priestly shepherds.  It was these men of the priesthood that the revelation of the arrival of the Messiah had come, and they knew exactly where to go to see this wonder of wonders. 

Many Christmas renditions imply certain details that are explicit in Scripture.  One such item is the ‘manger.’[10]  A manger is not a stable, but a feeding trough that is typically found in a stable.  In most regions where the raising of flocks was publicly permitted, the task of finding one particular feeding trough would a challenge.  If the aforementioned evidence of the restriction of the raising of flocks in the area around Jerusalem holds true, locating a manger would be centralized to the priestly flocks of Migdal Eder, where the bearing and inspection of the lambs for sacrifice would occur.  Accordingly, the Lamb of God would be born in the appointed place of sacrificial offerings. 

Chapter 4 – Post Facto Comments

If indeed these are priestly shepherds assigned with the task as described in the Mishnah and Talmud, and they have witnessed the born Messiah given through the testimony of a chorus of angels, it is highly doubtful they could hold this news to themselves.  In all probability, they made straight for the Temple in Jerusalem to spread the good news they had seen and heard to the priests of the higher order.[11]  Word would spread fast among the ranks, and undoubtedly be extended to the public gossip lines.  With the knowledge of the date of birth of the newborn Messiah, it would be difficult to deduce when the child should be brought to the Temple for circumcision.  In Luke’s account, two persons are introduced who are present at the Temple, looking in anticipation for the “redemption of Israel.”[12]  Simeon is being led by the Holy Spirit to the Christ child.  Anna the prophetess spent the better part of each day at the Temple.  Perhaps they had also heard the rumors circulating about the shepherd’s testimony of what happened eight days prior and were earnestly looking for His arrival at the Temple. 

The gaps in Scripture from the time of Jesus’ birth to His adult ministry are vast.  Outside of His parents temporarily losing Him on the return trip home from the Passover in Jerusalem, the silence is deafening.  It is estimable that as time passed, most people would forget or dismiss any messianic reference to Jesus because no real revolution had taken place with Him – and that’s exactly what most had in mind with any messiah that would come.  But on the day that Jesus came to His cousin John who had been baptizing people in Bethany, John announced to “Behold the Lamb of God, who takes away the sin of the world.”[13]  He reiterates this title on the next day when Jesus approaches and John is standing with two of his disciples.[14]  It is plausible that the title had come from Christ’s birth narrative.[15]

An interesting footnote is found back in Genesis 35, when Rachel dies upon giving birth to Benjamin.[16]  While she is passing from a very difficult birth, she names the child ‘Ben-oni,” which means ‘the son of my sorrow.’  However, Jacob chooses to call him “Benjamin,” which means ‘the son of the right hand.’  This all takes place in the region of Migdal Eder, the Tower of the Flock.  Jesus has been and is now called “Man of Sorrows”[17] and Son of God, who sits at the right hand of the Father.[18]  Perhaps this is yet another Messianic inference that is found in the history of the Tower of the Flock, Migdal Eder. 

Some contemporary Jews in Israel today believe they possess sheep that are direct descendants from the sheep that Jacob bred in Genesis 30.  Regardless of the validity concerning the purity of the line, these people are bringing some of their flocks to the region of Migdal Eder in anticipation of the coming of the Messiah.  Though they do not believe that Jesus is the Messiah, they do believe the Messiah will reveal Himself at Migdal Eder.  Thus, according to their beliefs, they are re-establishing the priestly flock[19] in their rightful place, since eradicated in 70AD during the destruction of the Temple.
 

A long journey.  Shepherds.  Sheep.  Angels.  A star.  A manger.  A woman giving birth.  The Savior of the world coming forth.  All in a place called Bethlehem and a 2,000-year history of a Tower of the Flock.  This is the historical narrative of the nativity of Jesus Christ.

Circumcision

The understanding of circumcision amongst contemporary Western hemisphere Christians is typically skewed at best.  The situation is further complicated in a hypersexualized culture that cannot keep a straight face in discussing these types of subjects.  Nevertheless, in the biblical context, it is an important issue that needs to be understood.  Otherwise, we walk away with extremist ideas that never lead to truthful conclusions. 

Additionally, I am aware of a number of different takes and understandings concerning the matter.  While there are some points in these that may pique one’s interests, I will not be able to pursue each of them for brevity’s sake.  It is my intent to share with you some historical backdrop for biblical contextual understanding.  This is not an exhaustive discussion on the matter.  It is merely highpoints to start with.

Near and Middle Eastern antiquity chronicles the customs of circumcision in Egypt and Semitic (Middle Eastern) cultures.  However, we have no reliable records as to the origins of the practice altogether.  The earliest records we have date back to the 3^rdc millennium BC (3000-2001 BC) from Syrian and Egyptian sources.  There are disputes concerning who started the practice.  But in more recent findings, there is reason to believe that Egyptians may have adopted the custom from the Semites.   

In Egypt, it was most acquainted with the priesthood.  There, the priests would cut the foreskin without complete removal, thus allowing the skin to hang freely.  The vast majority of the Semitic groups customarily removed the foreskin altogether.  If given to the archaeological evidence and datings, the Hebrew adaptation begins well over a millennia after the Egyptians.  Genesis 17 is the first mention of circumcision in the Scriptures according to YHWH’s covenant with Abraham.  Under this historical timeline, it would not be a strange command in making a covenantal pact.  At times, understanding of history such as this brings some angst to Christians and Jews alike.  However, it should not.  YHWH uses many things that are somewhat familiar to the people (cf. the Suzerain / Vassal Treaty-Covenant effect in comparison to YHWH’s covenant with Israel) during the timeframes we read about.  While we do not have any concrete evidence to support the argument, one may still speculate that YHWH had such customs in place as far back as the Tower of Babel, which were subsequently spread throughout the world and diluted over time.

The Abrahamic covenantal act of circumcision would be an identifying mark of a religious commitment between man and YHWH.  As outlined by Hall, there are three basic divisions of the significance of circumcision over the Hebraic history[1]:

1. Hebrew Writings
   1. Circumcision behind the Stories
   2. The Bloody Bridegroom (Exodus 4:24-26)
   3. Circumcision of Abraham
   4. Circumcisions at Gilgal (Joshua 5:2-9)
2. Greek and Roman Periods to the Bar Kokhba Revolt
   1. Consolidating Circumcision
   2. Explaining Circumcision to the Greeks
   3. Neglecting Circumcision
3. Early Christians and Circumcision
   1. Circumcision is Necessary
   2. Circumcision is Irrelevant
   3. Jews Should Circumcise; Gentiles Should Not
   4. Literal Circumcision is Abolished
   5. Circumcision Used Positively

Again, for the sake of brevity, I will not detail the history behind these titles.  I will offer a generalization that will hopefully aid you in your understanding of the implications when this is mentioned in Acts 7 and subsequent passages. 

At the risk of oversimplification, one might make the argument that circumcision is a practice of a ‘blood-rite” that occurs in a covenant.  As was practiced during covenantal agreements, animals would be slaughtered and separated.  The participants would pass between the parts and state that if either party should break the covenant, may what has happened to the animals happen to them.[2]  Likewise, participants would often bind blood from themselves between the parties to signify a bond/pact.  Even in contemporary terms, we speak of things “written in blood,” and have movie scenes that demonstrate similar practices.[3]  Circumcision served as a sign of blood between the man and YHWH and was to be a form (cutting away) that displayed this function (covenantal pact).

Over time, the people of Israel also began to look upon this as a sign of national identity.  At times, to some degree, the original function became somewhat eclipsed by the national identity as opposed to the covenant with YHWH.  Under the correct application of the function, the sign of the flesh (circumcision) was an outward indicator of what was supposed to be a part of one’s spiritual condition in terms of being dedicated to YHWH, i.e., a circumcised heart, lips, ears, fruit trees, etc.[4]

When Alexander the Great conquered the Near and Middle East, he imposed the Greek culture everywhere he went.  A considerable portion of this culture was public nudity – but not necessarily in our contemporary hyper-sexualized thought process.  To the Greek, the public exposure of a man’s bare glans was as obscene as we would think a naked man in the produce section of a grocery store.  Thus, circumcision was seen as horrific mutilation and a repugnant display.  This was taken so seriously, that drastic measures were often taken in certain circumstances.  If a Greek child was born with what was considered a defective foreskin, he would be subject to a surgery that would lengthen it to the desired shape.  If a man was to be in public nudity (including competitive sports), they would often tie the foreskin with string or pin the end together, so to not risk exposing the glans. 

As the Romans adopted this attitude from the Greeks, ridicule and scorn for circumcised Jews abounded.  Thus, public baths, sporting events, etc., were no place for a Jew to attempt to appear.  As time progressed, it also became a mark for severe persecution – even death.  Men would be publicly stripped in court for observation, and at certain points in history, infants were slaughtered based on whether they were circumcised or not.  Emperor Hadrian considered castration and circumcision as equivalent and outlawed both. 

Therefore, as one might easily read and understand that strict Judaizers in the biblical text were harshly critical and discriminatory against those who were not circumcised,[5] imagine the risk that a man was taking who was circumcised in the Greco-Roman atmosphere.[6]  There was much more on the line for Timothy than just getting a pass for the Jews that Paul was attempting to reach. 

At the risk of overgeneralizing the subject, there were 2 major attitudes amongst the Jews that prevailed for centuries concerning circumcision.  1) If a male was uncircumcised, it was impossible for him and his household to behold any blessing of YHWH.  In effect, he was handed over to the realm of evil.  2) If a male was circumcised, then it was just the reverse – both he and his household enjoyed the favor and protection of YHWH. 

The history is mixed on views from both proponents and antagonists concerning anything associated with marriage, the transference of covenant, fertility, etc.  This is peripheral to the focus in the upcoming passages in Acts. 

There is much more in history concerning the church and its attitudes towards circumcision.  This article is an informal attempt to bring you up to speed on some of the pending implications in the biblical text of Acts as we proceed with our studies.

For in Him all the fullness of Deity dwells in bodily form, and in Him you have been made complete, and He is the head over every ruler and authority; and in Him you were also circumcised with a circumcision performed without hands, in the removal of the body of the flesh by the circumcision of Christ, having been buried with Him in baptism, in which you were also raised with Him through faith in the working of God, who raised Him from the dead.  Colossians 2:11

This is Magdala

Continuing Day 6 travels will lead us approximately 1 mile north of Tiberias to Magdala.  Sorting out the name of this location has been of debate over the years.  The map attached will refer to it as “Magadan,” as will many scholarly articles because it is transliterated (letter for letter) as such in the Greek New Testament (Matthew 15:39).  There is a parallel passage concerning the feeding of the 4,000 in Mark 8:10 that refers to the region as Dalmanutha (meaning “many towers”).  Because both passages are geographically dealing with regions and districts, these biblical citations are not necessarily in disagreement.  The Jewish Talmud refers to the area as Migdal Nûnnya, meaning “Tower of Fish.”  The Greeks called the area Taricheae or Tarecheae.  Thus, Magdala-Taricheae would mean, “Tower of [Salted] Fish.”  The city is most traditionally known as being the hometown of Mary Magdalene.  However, some scholars believe the town to be on the western shore of Galilee near the plain of Gennesaret.

Towns in this region were very important to the Romans as a fishing export.  Many towns in the area were named Taricheae for their fishing industry.  Strabo (cf. article “This is Tiberias”) records knowing of the salt-fish business operated by Galilee.  In biblical references, there are no events or disciples other than Mary Magdalene related to this place.

When Nero’s position progressed in 54 AD, he conveyed Tiberias and Magdala-Taricheae to Herod Agrippa II.  Though once fortified, Vespasian captured the city in 66 AD.  It is the only location of a sea battle between the Romans and the Jews, which ended badly for the latter.  The Jews fled from Vespasian’s armies to Tiberias, where he captured 12,000 refugees and ordered their slaughter in the stadium (cf. “This is Tiberias”).  6,000 others were farmed out as slaves to build Nero’s canal at Corinth and 30,400 in number were sold.

Pilgrimages did not take place to Magdala from the 4^th to the 6^thC AD, which means it was not acknowledged by most people of this particular time frame as being a site directly related to Scripture.  However, before 518 AD, a person by the name of Theodosius wrote, “My Lady Mary was born (at Magdala),” which city he only knows by that name.  A small synagogue was unearthed there between 1971-73.  Excavators believe it was converted into a fishpond around 70 AD after the First Jewish Revolt.  A 21 ft masonry and mortar tower remains across the street but is considered a water tower, as opposed to a fish tower.  More recent (and important) discoveries include the Migdal Synagogue, which was revealed in 2009.  It is considered to be possibly the oldest synagogue in Galilee, dating back to 50 BC.  It was discovered during a dig for the location of a new hotel on Migdal Beach.  One particular artifact discovered is the Magdala Stone, which is adorned with the relief of a seven-branched menorah.  What makes this important amongst archaeologists is that they believe the only way a person would know how to portray and sculpt the figure is to have seen it in person at the Temple in Jerusalem.

Ruins of a 5^th – 6^thC AD monastery, decorated in mosaics, is present to the south.  Records from the 8^th – 10^thC AD indicate a church structure present and traditionally held as Mary Magdalene’s house.  However, pilgrims in 12^thC AD make no mention of a church there.  It was not until the 13^thC AD that records indicate Muslims using the location of the church as a stable. 

• Biblical References
  • Matthew 15:39
  • Mark 8:10

This is Madaba (Biblical Medeba)

Approximately 18.5 miles south of Amman, on the King’s Highway, rising on the natural elevation of the Jordanian plateau, is the city of Madaba (biblically known as “Medeba”).  On the fourth day of our journey, this will be one of three places we will visit. 

Biblical references to the city are limited, though the historical antiquity concerning the early church is phenomenal.  When Israel entered Canaan, they conquered and occupied Medeba, which was one of the cities of the Moabite Mishor (Numbers 21:30; Joshua 13:9, 16;).   Approximately 100 years later, King David battled against the Aramean–Ammonite coalition near this city (1 Chronicles 19:7).

There are many tombs dating from the 1^stC AD that provide pieces of evidence of the Medeba area belonging to the Nabatean kingdom of Petra.  One monument is dated 37 AD, which is the period of King Aretas IV.  In terms of antiquity though, 2 tombs discovered at Tel-Medeba date back as far as the 13^th to the 10^thc BC.  Many would date these as being contemporary with the period of the Israelite exodus and conquest of Canaan. 

Approximately 300 years after the time of King David, Mesha, king of Moab, regained control of the city.  600 years later, the Maccabean revolt finds itself ambushed by the “Sons of Jambri,” a tribe from Medeba (110 BC).  A Jewish caravan is looted, and the brother of Judas Maccabaeus is killed.  After a prolonged siege, John Hyrcanus retakes the city.  In a series of war deals made in the years following, the city control was given to King Aretas, of Petra.

During the 7thC AD, historical references to Madaba appear to go dark.  Much of this is attributed to the invasion of Islam into the territory. 

In the late 19^th century, bedouin Christians pitched their tents in and around the ruins of the city.  As they began to build more permanent shelters, they had the wherewithal to realize the artifacts that existed among the cut stones they were using.  Many of these were conveyed to authorities that revealed intricate mosaics from the Byzantine-Umayyad period that beheld the Church of the Virgin, the Church of the Prophet Elijah, the mosaic of the crypt of Elisha, the Church of the Holy Martyrs, and the Church of the Map (as well as many others).  This earned Madaba the name, “City of Mosaics”.

The Church of the Map hosts an incredible mosaic of documentation of the Onomasticon (of Eusebius).  This depicts the twelve tribes of Israel, their boundaries, and surrounding areas. 

• Biblical references: “Medeba”
  • Numbers 21:30; Joshua 13:9, 16; 1 Chronicles 19:7; Isaiah 15:2;

This is Jerusalem

Part 2

Today, many of the most popular sites are contested by Muslims as focal points to Islam.  The Western Wall (Wailing Wall; Hebrew - Kotel) is known to the Muslims as the Buraq Wall.  They believe it to be where Muhammad tied his steed, al-Buraq, to the wall when he was traveling through Jerusalem on his way to ascending to “paradise.”  For Christians and archaeologists, it is the expansion of the Second Temple that Herod the Great built that is known as, “The Temple Mount.”  It is considered to be the holiest place for Jews to pray who cannot get past the restrictive point to enter the Temple Mount itself.  The “Little Western Wall” is even closer to the Holy of Holies, which by definition to the Jew, is the closest to God one can be.  It is important to note that the term “Wailing Wall” is not typically used by the Jews and is considered derogatory.  It was originally applied in the description of the Jews who went there and wept over the destruction of the temples that existed prior. 

With the increase of the Zionist movement in the 20^thC (which are inclined to a restoration of a Jewish kingdom reigning from Jerusalem), tensions increased between Jews and Muslims.  In fear that the Jews were gaining a stronger foothold, a riot broke out at the Wall in 1929 where 133 Jews were killed and 339 were injured.  The subsequent Arab-Israeli War of 1948 left the eastern side of Jerusalem in Jordanian control.  The Jordanians banned all Jews from the Old City, which included the Wall, for 19 years.  After the Six-Day War on June 10, 1967, Israel finally regained control over the area and Jews were allowed to reenter.

The Rabbinical Tunnels are a series of underground paths that have been built along the Western wall as the Temple has been constructed, destroyed, and rebuilt over the centuries.  The tunnels provided underground access to a variety of locations, as well as having cisterns for water used in temple service, including ritual cleansing.  Aside from the history of their use, they also give access to archaeological views of the different Temple periods, such as the Solomonic (971 BC), Second Temple / Zerubbabel (began 536 BC), and Herodian (began 19 BC).  Through each of these periods, the Temple went through partial and complete phases of pillaging and destruction.  Rebuilding would take part on top of the remaining structure and foundations.  Therefore, as the tunnels descend, they pass by and through former walls and streets, just as layers in a cake.  Due to the continuing tensions between Christians/Jews and Muslims over the holy site, any continuing excavation is frowned upon.  However, the exposed tunnels offer a brilliant view of not just the pathways of rabbis from long ago and where they conducted their business in and about the Temple, but also hundreds of years of antiquity and magnificent architecture. 

Upon exiting the tunnels, we will be able to view the traditional “stone which the builders rejected.”  The history starts with one of Herod’s vast architectural projects called, “Antonia’s Fortress,” which was located on the edge of Mount Moriah, adjacent to the Temple.  From this mountain, Herod had stone quarried to build the Temple Mount (including its colonnade and platform) and Antonia’s Fortress.  It was from this fortress that Pontius Pilate oversaw the Roman troops that were headquartered there.  Located near the northern end of the Temple, the fortress had four main towers on each corner.  The southwest corner tower is where Jesus was brought to stand before Pilate.  This tower overlooks the Temple courtyard.  Therefore, the people standing in the courtyard looked up at Pilate, Jesus, and Barabbas and shouted, “Crucify Him!”  A sidewalk exists along the base of the Western Wall that ends directly under the southwestern corner of the tower at the fortress.  This is where a massive rock has been left for centuries, still bearing the scars of chisels.  It was one of the quarried stones from Mount Moriah that was to be used in Herod’s building project.  However, the builders rejected this huge stone and left it in the spot it still resides in. 

Jesus and His disciples were leaving from Jericho and bound for Jerusalem (Luke 19:1ff).  They came around through Bethany and Bethpage, approaching the Mount of Olives when He sent them to retrieve a colt.  As He enters the city riding the colt, the throngs of people shout praises to His name by quoting from the 118^th Psalm; “Blessed is the King who comes in the name of the Lord.”  This is what is commonly referred to as, “The Triumphal Entry.”  Upon entering the city, Jesus casts out the merchants from the Temple while declaring the words of Jeremiah (which ended with Jeremiah being cast into a pit – [Luke 19:46]).  In the days following, Jesus continues to teach the people in and around the Temple complex.  He is eventually confronted by the chief priests and scribes, to which Christ responds with a parable about a vineyard owner.  When He ends the parable, He quotes the very Psalm the people were singing when He made His triumphal entry into the city.  However, He quotes the line, “The stone which the builders rejected, this became the chief cornerstone.”  Since Christ continually used visuals around Him to illustrate, He was probably standing within eyeshot of the same stone that remains at the foot of the southwest corner tower at Antonia’s Fortress, where He would later be standing with Pilate, above before the crowds in the courtyard of the Temple.  Ironically, it was the Pharisees who commanded Jesus to rebuke His disciples in Luke 19:39 for praising Him as King.  Jesus responded to the Pharisees: "I tell you, even if these become silent, the stones will cry out!”  Perhaps it is this stone that still stands, crying out its witness to all who see.

• Biblical References:
  1. Psalm 118:22, 26
  2. Luke 19:38; 20:17

This is Jerusalem

Part 1

It was a time after Abram had been called by God to come out of Ur of the Chaldeans in the scroll of Genesis (Chapter 11ff).  He had made a covenant relationship with God and journeyed to Egypt, where he let his wife Sarai be taken by a Pharaoh.  God delivers her back into the arms of Abram and their house increases greatly.  They are forced to deliver his nephew Lot from the hands of an alliance of rogue kings who had captured him in the land near Sodom.  Then, Abram meets a man in Sheveh, which is (“the King’s Valley”).  His name is Melchizedek, and he is a priest of El Elyon (“God Most High”), the king of the city of Salem (“Peace”).  They break bread and drink wine in communion to the name of El Elyon.  This is about 1980 BC, around 600 years before the Exodus, almost 900 years before the time of King David (1 Samuel 16ff).

David comes into the full reign of his kingship at 30 years of age (2 Samuel 5).  7 years later, he leads his men in a charge against the Jebusites who inhabited the city called, “Jerusalem,” which is the very same city that had been previously called “Sheveh,” of Melchizedek.  The Jebusites were Canaanite people who were essentially mountaineers who had been living in the hill country.  The city had formerly been called “Salem,” which literally means “peace.”  “Jeru” means “city.”  Therefore, Jerusalem is “City of Peace.”  This is ironic, in the sense of the history of the city, because of the strife that it has been most associated with.  This makes the 122^nd Psalm applicable across centuries of time; “Pray for the peace of Jerusalem.”

Note the raw number of biblical references to the proper noun “Jerusalem” in the biblical text.  This alone should alert one to the importance placed on the city by the Word of God in relation to His people.  However, one should not be enamored beyond the point of intent.  What made Jerusalem special was that it held the temple and in the temple was the Holy of Holies.  Within the Holy of Holies was held the Ark of the Covenant and on the propitiation (mercy seat), which was the center of the lid between the cherubim figures, was where God said He would meet man once a year for Yom (“day”) Kippur (“Atonement”).  Thus, what makes Jerusalem distinct is that God met man here for an extended period of time.  Now He lives immediately within each Christian who is a “temple of the Holy Spirit” (1 Corinthians 6:19).

For the sake of brevity, only highlights will be covered in this article.  To give an idea of how extensive writings are about the city, it is considered to be the most renowned city in the ancient East.  It has more than 6,000 bibliographical references in literature.  It is considered the “most holy city,” hosting 3 monotheistic religions.  Wars, both subtle and direct, continue to be waged over who will control the city and particularly, the Temple Mount.  Antiquities are difficult to excavate from the city site because the land has been occupied for over 6,000 years.  To compound the archaeological issues, the city has been ravaged and rebuilt multiple times over the millennia.  Each time, masonry would be looted from the city while other materials would be brought in from neighboring ruins to replace them. 

The city has been called “Jebus,” “Shalem” and “Zion.”  However, it was first mentioned in the Egyptian Execration Texts (18^th – 19^thC BC) as the name “Rušalimum.”  It has also been called by the Akkadian name of “Urišalim” in the Armana letters (14^thC BC).  Abdi-Hiba, an Egyptian vassal who was ruling in Jerusalem during the reign of Pharaoh Amenophis IV (Akhenaten – 1340 BC) wrote declaring his loyalty to Egypt.  Sennacherib (Assyrian – 701 BC) referred to the city as “Ursalimmu” when he surrounded King Hezekiah (2 Kings 18, 19; 2 Chronicles 32; Isaiah 36, 37).  Many scholars attribute the name of “Shalem” to the Semitic patron god, Shalem, which was mentioned in a mythological text from Ugarit.  While this may unsettle Jews and Christians alike, it sets as a consideration to be an example of something that evil has attempted to adopt and mimic as an idol, only to regain its original meaning as God has deemed. 

In historical comparisons to the population and size of the city, the Jebusites constituted approximately 1,000 people on 12 acres.  The city of David expanded to 2,000 persons on 15 acres.  However, the building of the Temple Mount during the reign of Solomon expanded the region to 32 acres and an approximate population of 5,000 residents.  One of the largest expansions was under King Hezekiah when the Upper City was pushing the boundaries to 125 acres with 25,000 people.  After the Babylonian captivity, during the time of Nehemiah, the city subsided to 30 acres with a population of 4,500.  In the Hasmonean era, Jerusalem initially grew to 165 acres and 35,000 people and during Herod’s reign, an estimated 40,000 people lived in a 230-acre territory.  But her growth did not stop there.  Continuing through the Roman period, Jerusalem doubled in size to 450 acres with an estimated population of 80,000 or more.  After the Muslim invasion, the numbers shrank to 55-60,000 residents.  As of 2017, the city population sits at 901,302, with the metropolitan district at 1,253,900 and the land area is 252 square miles (48 miles – city alone).

Under the Davidic reign (1011-971 BC), the establishment of Jerusalem as the central capital was geographically strategic for the united kingdom of Israel.  Furthermore, when David brings the Ark of the Covenant from Shiloh to Jerusalem, the city now becomes more than a political location.  It became the merger of the Mosaic era to the Davidic, forming a unity of the religious and the legal rule of Israel. 

When David’s son takes the throne (971-931 BC), the kingdom will ride on the wave that David drew them together upon.  Though limited by God to build the Temple in Jerusalem, David prepared everything his son Solomon would need to construct the finest building ever seen.  King Solomon also built some of the most comprehensive structural additions to the city in the palace complex, which was composed of residences, a justice hall, a throne room, and arsenal storage.  The Temple took 7 years to finish and the palace complex, an additional 13 years.  However, Solomon used forced labor among the people of Israel to accomplish this, among several other architectural endeavors.  Seeds of rebellion were sown and upon the passing of Solomon, the kingdom of Israel divided into a lingering civil war.  Solomon’s son, Rehoboam, was the rightful heir to the throne, while Jeroboam, son of Nebat contested from the north.  Thus became the divided kingdom of Judah and North Israel. 

With the kingdom split, Jerusalem lost a portion of its significance in the nation as a whole.  Nevertheless, it still drew considerable attention from enemy kingdoms and required continuous reinforcements to its fortifications.  The city withstood invasions (some, temporarily) from numerous enemies, including Assyrian, Babylonian, and Greek armies (to name a few).  Bear in mind though, that the vast majority of these enemies were sent by God as judgment on Israel for her rebellion against Him. 

One of the kingdoms that subsequently took over Israel was Persia, who had defeated their previous captors, Babylon in 538 BC.  Cyrus, king of Persia decreed for the walls and Temple to be rebuilt back in Jerusalem.  However, it took the Jews over 20 years to complete the reconstruction of the temple proper.  It was rededicated under King Darius I (of Persia – Ezra 6) in 515 BC. 

Led by Alexander the Great, the Persians were conquered by the Greeks and Jerusalem was taken in 332 BC.  Over the years, Jerusalem was thus changed into a Greek city-state by Antiochus IV and named “Antiochia.”  After desecrating the Temple, the Jews led a rebellion under the Maccabeans and cleansed the Temple on December 25, 165 BC.  This date is commemorated in the Jewish holiday known as “Hanukkah.”  For almost a century (142-63 BC), the Jews would be politically, religiously, and economically independent during this period known as the Hasmonean reign.  These were a dynasty of high priests and kings that had descended from the line of Mattathias, who had led the revolt that liberated Jerusalem.  The Hasmoneans built a bridge over the Tyropoeon Valley that joined the Upper City (center of government) to the Temple Mount.  At the apex of this period, John Hyrcanus and his son, Alexander Jannaeus, served as successive high priest and king of Judea.  However, in 63 BC Pompey (the Great) ended the Hasmonean reign, though he kept Hyrcanus in place.  While the Jews were celebrating the Sabbath, Pompey employed his battering rams and attacked the Temple Mount, entered the Holy of Holies, destroyed the city walls, and took residence in the Upper City.  As a side note, though Pompey did not immediately die upon entering the Holy of Holies, he was later defeated in another battle and fled for his life into Egypt, where he was assassinated.  From the time of Pompey’s invasion to the appointment of Herod the Great (37 BC), the Hasmoneans ruled under the jurisprudence of Rome. 

During the Herodian period (37-4 BC), Jerusalem reached its apex of development and enjoyed abundant prosperity.  Historically, the city was noted for its splendor, but it still had its socioeconomic disparities.  The poorer classes were in the Lower City, where most of the markets were conducted.  The more affluent lived in the Upper City, which included chief religious and political figures.  Regional taxes and Herod’s construction projects were the primary sources of government income.  Due to the intensity of the sheer number of Herod’s construction projects versus the intent of brevity for this particular article, most items will not be covered here.  It is safe to say that all of Herod’s buildings and sites are still considered to be architectural wonders of beauty and artifice.  The city walls were fortified with 164 towers of defense.  It is disputed as to whether there were 2 or 3 city walls during this period.  Nevertheless, any wall would have to be substantial to support the weight of the towers.  Several other Romans contributed positive construction updates to Jerusalem.  For example, Pontius Pilate (26-36 AD), prefect of Judea, installed a rather large upgrade to the water supply with the city’s first aqueduct from Solomon’s Pool. 

The final tipping point that incited the First Jewish War (revolt) against Rome occurred because Roman prefect, Gessius Florus, stole money from the Temple treasury in 66 AD.  By 70 AD, Titus led an attack and destroyed Jerusalem and the Temple within (see “This is Masada”).  Despite the destruction, Jerusalem managed to hang on and remain the central city of the nation of Israel.  Emperor Hadrian visited the city in 129 AD, rebuilt it, and renamed it Aelia Capitolina, after his middle name.  Through the Byzantine period (324-638 AD), much of the city was improved with sites dedicated to events in the life of Jesus.  The invasion of the Islamic armies in 638 AD conquered Jerusalem and held the city until the Crusader period of 1099 AD.  To the Muslims, Jerusalem is considered the third most holy city, behind Mecca and Medina.  The city was recaptured from the Crusaders by Islamic invaders in 1187 AD.  Christian and Jewish tolerance fluctuated through this period until 1517, when the Ottoman Turks took control of Jerusalem and ruled it from Istanbul (formerly Constantinople, until the Islamic conquest). 

Presently, both Israeli and Palestinian governments claim Jerusalem as their capital.  While peace is largely kept by the presence of the Israeli military, the tension remains present for the control of the area.  The city was liberated by Israel in the War of 1948.  However, revisionist history has been and is presently being taught that Israel is a recent invader, and that the region belongs to the Palestinians.  Most recently, the United States, under the leadership and campaign promise of President Donald J. Trump, declared acknowledgment of Jerusalem being the capital of Israel and thus, relocating the US embassy back to the city.  Prior, on August 20, 1980, the United Nations passed Resolution 478, which moved 22 of the 24 embassies in Jerusalem to Tel Aviv (see “This is Tel Aviv”).  Anti-Israel countries have denounced the move by the United States.

• Biblical References:
  • Genesis 14:18
  • Joshua 10:1, 3, 5, 23; 12:10; 15:8, 63; 18:28
  • Judges 1:1, 7-8, 21; 19:10
  • 1 Samuel 17:54
  • 2 Samuel 5:5-6, 13-14, 6:12, 8:7; 9:13; 10:14; 11:1, 12; 12:31; 14:23, 28; 15:8, 11, 13-14, 29, 37; 16:3, 15; 17:20; 19:19, 25, 33-34; 20:2-3, 7, 22; 24:8, 16
  • 1 Kings 2:11, 36, 38, 41; 3:1, 15; 8:1; 9:15, 19; 10:2, 26-27; 11:7, 13, 29, 32, 36, 42; 12:18, 21, 27-28; 14:21, 25; 15:2, 4, 10; 22:42
  • 2 Kings 8:17, 26; 9:28; 12:1, 17-18; 14:2, 13, 19-20; 15:2, 33; 16:2, 5; 18:2, 17, 22, 35; 19:10, 21, 31: 21:1, 4, 7, 12-13, 16, 19; 22:1, 14; 23:1-2, 4-6, 9, 13, 20, 23-24, 27, 30-31, 33, 36; 24:4, 8, 10, 14-15, 18, 20; 25:1, 8-10
  • 1 Chronicles 3:4-5; 6:10, 15, 32; 8:28, 32; 9:1, 3, 34, 38; 11:4; 13:3-4; 15:1, 3; 18:7; 19:15; 20:1, 3-4; 21:4, 15-16; 23:25; 28:1; 29:27
  • 2 Chronicles 1:4, 13-15; 2:7, 1; 3:1; 5:2; 6:6; 8:6; 9:1, 25, 27, 30; 10:18; 11:1, 5, 14, 16; 12:2, 4-5, 7, 9, 13; 13:2; 14:15; 15:10; 17:13; 19:1, 4, 8; 20:5, 15, 17-8, 20, 26-28, 31; 21:5, 11, 13, 20; 22:1-2; 23:2; 24:1, 6, 9, 18, 23; 25:1, 23, 27; 26:3, 9, 15; 27:1, 8; 28:1, 10, 24, 27; 29:1, 8; 30:1-3, 5, 11, 13-14, 21, 26; 31:4; 32:2, 9-10, 12, 18-19, 22-23, 25-26, 33; 33:1, 4, 7, 9, 13, 15, 21; 34:1, 3, 5, 7, 9, 22, 29-30, 32; 35:1, 18, 24; 36:1-5, 9-11, 14, 19, 23
  • Ezra 1:2-5, 7, 11; 2:1, 68; 3:1, 8; 4:6, 8, 12, 20, 23-24; 5:1-2, 14-17; 6:3, 5, 9, 12, 18; 7:1, 7-9, 13-17, 19, 27; 8:29-32; 9:9; 10:7, 9
  • Nehemiah 1:2-3; 2:11-13, 17, 20; 3:8-9, 12; 4:7-8; 6:7; 7:2-3, 6; 8:15; 11:1-4, 6, 20, 22; 12:1, 27-29, 43; 13:6-7, 15-16, 19-20
  • Esther 2:6
  • Psalm 51:18; 68:29; 79:1, 3; Psalm 102:21; Psalm 116:19; 122:1-3, 6; 125:2, 5; 135:21; 137:5-7; 147:1-2, 12
  • Ecclesiastes 1:1, 12, 16; 2:7, 9
  • Song of Solomon 1:1, 5; 2:7; 3:5, 10; 5:8, 16; 6:4, 8:4
  • Isaiah 1:1; 2:1, 3; 3:1, 8; 4:3-4; 5:3, 14; 7:1; 8:14; 10:10-12; 10:32; 22:10, 21; 24:23; 27:13, 14; 29:1; 20:19; 31:5, 9; 33:20; 36:2, 7, 20; 37:10, 22, 32; 40:2, 9; 41:27; 44:26, 28; 51:17; 52:1-2, 9; 62:1, 6; 64:10, 18-19; 66:10, 13, 20
  • Jeremiah 1:3, 15; 2:2; 3:17; 4:3-5, 10-11, 14, 16; 5:1; 6:1, 6, 8; 7:17, 34; 8:1, 5; 9:11; 11:2, 6, 9, 12-13; 13:9, 13, 27; 14:2, 16; 15:4-5; 17:19-21, 25-27; 18:11; 19:3, 7, 13; 22:1, 19, 14-15; 24:1, 8; 25:2, 18; 26:18; 27:3, 18, 20-21; 29:1-2, 4, 20, 25; 32:2; 32:32, 44; 33:10, 13, 16; 34:1, 6-8; 34:19; 35:11, 13, 17; 36:9, 31; 37:5, 11-12; 38:28; 39:1, 8; 40:1; 42:18; 44:2, 6, 9, 13, 17, 21; 51:35, 50; 52:1, 3-4, 12-14, 29
  • Lamentations 1:7-8, 17; 2:10, 13, 15; 4:12
  • Ezekiel 4:1, 7, 16; 5:1, 5; 8:1, 3; 9:4, 8; 11:15; 12:10, 19; 13:16; 14:21-22; 15:1, 6; 16:1-3; 17:12; 21:2, 20, 22, 19; 23:4; 24:2; 26:2; 33:21; 36:38
  • Daniel 1:1; 5:2-3; 6:10; 9:2, 7, 12, 16, 25
  • Joel 2:32; 3:1, 6, 16-17, 20
  • Amos 1:2; 2:5
  • Obadiah 1:11
  • Micah 1:1, 5; 3:10, 12; 4:2, 8
  • Zephaniah 1:4, 12; 3:1, 14, 16
  • Zechariah 1:12, 14, 16-17, 19; 2:2, 4, 12; 3:2, 7:7; 8:3-4, 8, 15, 22; 9:9-10; 12:1-3, 5-11; 13:1; 14:1-2, 4, 8, 10-12, 14, 16-17, 21
  • Malachi 2:11; 3:4
  • Matthew 2:1, 3; 3:5; 4:25; 5:35; 15:1; 16:21; 20:17-18; 21:1, 10; 23:37
  • Mark 1:5; 3:8, 22; 7:1; 10:32-33; Mark 11:1, 11, 15, 27; 15:41
  • Luke 2:22, 25, 38, 41, 43, 45; 4:9; 5:17; 6:17; 9:31, 51, 53; 10:30; 13:4, 22, 33-34; 17:11; 18:31; 19:11, 28, 41; 21:20, 24; 23:7, 28; 24:13, 18, 33, 47, 52
  • John 1:19; 2:13, 23; 4:20-21; 4:45; 5:1-2; 7:25; 10:22; 11:18, 55; 12:12
  • Acts 1:4, 8, 12, 19; 2:5, 14; 4:5, 16; 5:16, 28; 6:7; 8:1, 14, 25-27; 9:2, 13, 21, 26, 28; 10:39; 11:1-2; 11:22, 27; 12:25; 13:13, 27, 31; 15:1-2, 4; 16:4; 19:21; 20:16, 22; 21:4, 11-13, 15, 17, 31; 22:5, 17-18; 23:11; 24:11; 25:1, 3, 7, 9, 15, 20, 24; 26:4, 10, 20; 28:17
  • Romans 15:19, 25-26, 31
  • 1 Corinthians 16:3
  • Galatians 1:17-18; 2:1; 4:25-26
  • Hebrews 12:22
  • Revelation 3:12; 21:2, 10

This is Hezekiah’s Tunnel

and The Pool of Siloam

In what is considered to be one of the engineering marvels of the world, beneath Jerusalem lays the connecting tunnel from the Spring of Gihon to the Pool of Siloam.  The events that pushed a king in Judah to do the unimaginable to secure his people are recorded by both the king and his encroaching enemy from Assyria.  To accomplish the task will require none other than the literal guiding hand of God. 

King Hezekiah is one of the few kings in the history of Israel (Judah, in this case of the divided kingdom) that is recorded as “doing right in the sight of the Lord.”  The irony of this is that he was born of King Ahaz, who was an abundantly wicked man (2 Kings 16, 17).  Not only did he (Ahaz) desecrate the temple, have his altar built (and placed before the actual altar of the Lord in the temple), encourage idol worship, and depend on the nations to defend him, but he also offered human sacrifice of his children to idols.  It is incredible how the heart of a son can be so different than the heart of his father. 

Because of Ahaz’s wickedness (and north Israel’s king Hoshea), enemies plundered the land of Israel.  Despite God’s warnings through His prophets (i.e. Hosea, Isaiah, Micah, and Obed), Scripture states that they “stiffened their neck like their fathers, who did not believe in the Lord their God.”  By this time, Ahaz had already cut a deal with the Assyrian king, Tiglath-pileser, and bribed him with the Temple treasury to defend him against his enemies. 

An important side note here is that Pekah, King of north Israel, is one of the enemies attacking Ahaz (Jerusalem, in particular).  This means that the nation of Israel as a whole is fully engaged in civil war. 

Also, of note is, that during this period, the Assyrians had a well-known reputation as being the most brutal nation in warfare.  The mere notion of any contact, let alone the chance of loss, would cause kings and their nations to tremble because Assyria used the nobles to make an example.  They would decapitate the political and religious figures in the cities conquered and stack their heads in pyramid form in the center of the town square.  No one was allowed to dispose of or bury the remains.  This was to remind all who would see what would happen to them as well if they contested.

Hezekiah is 25 years old when he takes the throne of Judah.  He purges Israel of every idol he can find.  In one case, it was something of antiquity that was never intended to be idolatrous.  The object was quite the reverse when fashioned (cf. Numbers 21).  The bronze serpent that Moses made for the rebellious nation of delivered Israelites to gaze upon had been kept for nearly 800 years.  Hezekiah destroyed it because of their idolatrous worship.  However, Judah was burning incense to it in worship.  Cleansing the nation, Hezekiah is described in Scripture as one who “trusted in the Lord” and who “clung to the Lord.”  There was none like him, neither before, nor after (2 Kings 18:5). 

Assyria had burned through north Israel, but their appetite was not yet satisfied.  A new Assyrian king had arisen by the name of Sennacherib and he had his sights on Jerusalem.  It would be there that he could take complete control of the land and within the Temple, would be treasures unspoken.  Sennacherib is in the process of taking all the fortified cities of Judah as he makes his way towards Jerusalem.  But Hezekiah would not be considered a valiant king of war.  Nevertheless, he knew he had to take some sense of defensive action to secure the city from such a ruthless foe.  More shields and weapons were added.  Plans were assembled and fortifications were reinforced (2 Chronicles 32:5).  But something additional and substantial would be needed. 

No matter how fortified a city’s walls might be against the battering rams of an invader, two things can work together to bring a city to its knees over time – food and water.  Of these two resources, water is the most valuable and it was typically brought in from the outside of the city walls (*see note on Warren’s Shaft at the end of this article).  All Sennacherib would have to do is wait them out on thirst and starvation.  Hezekiah knew this.  So he made a plan and rapidly went to work.  Time would be of the essence because this project will require chiseling through solid rock.  Secondly, with a spring of fresh water outside the city walls, the enemy would have a constant supply of water for its troops (2 Chronicles 32:2-4).  To cut off the spring outside and divert it to the inside was a twofold plan.

The primary source of water for the city of Jerusalem is the Spring of Gihon (or “En-gihon” meaning “gushing” – see map).  This is the same Gihon where Zadok anointed Solomon as king of Israel (1 Kings 1:38ff).  Somehow, water would have to be routed from the spring into the city without allowing an external enemy to dam or redirect the stream.  The only option would be to channel it underground.  In 701 BC, Hezekiah employed his workers, who would cut through 1,748 ft of solid rock to connect the spring to the Pool of Siloam in the city walls.  Workers started on opposite ends of the project and met in the middle upon completion.  The tunnel has several curves in it that are presently unverifiable in intent.  Many believe they were directional mistakes while others think it had to do with the stone density (otherwise known as “karst,” which is a natural fault line of sorts).  Speculation regarding the engineering also suggests a possible method of sounding from the rock above to the chiselers below for direction. 

An inscription was posted in the tunnel commemorating the event of the two teams meeting in their dig.  The partial rendering reads, "The tunneling was completed... While the hewers wielded the ax, each man toward his fellow... there was heard a man's voice calling to his fellow... the hewers hacked each toward the other, ax against ax, and the water flowed from the spring to the pool, a distance of 1,200 cubits."  The inscription was discovered in 1880 and removed in 1890.  It is presently stored at the Imperial Museum in Istanbul.

The tunnel height starts at 5 ft high at the entrance and deepens to 16 ft at the end.  However, the Ophel, which is the highest point in Jerusalem, is 130 ft above the tunnel.  For 2,700 years, water has poured through the channel in the rock.  The gradient is 12 inches from the spring to the pool, causing the water to continuously flow.  Pick marks of the chiselers remain in the tunnel rocks today. 

The traditional Pool of Siloam site has recently (in terms of archaeology) been contested.  In 2004, a sewer system was being installed in the city when the excavator hit precut stones.  Archaeologists continued the dig and discovered what many believe to be the actual Pool of Siloam of Hezekiah’s time.  This location predates the previous site, which dates closer to the Byzantine period.  However, the Biblical Archaeology Review (BAR) group believes this “new” discovery to be a second pool (as the Byzantine is considered third).  It is estimated that an older pool is directly located under the newest discovery.  A notable point is that over half of the most recent site remains covered in rock and stone.  This is because the remaining surface area is owned by an individual who refuses to allow any further digging.  BAR experts believe this new discovery to be the actual place where Jesus healed the blind man (Luke 9:7ff).

As for the result of the confrontation between Sennacherib and Hezekiah, there are two main sources for reference.  Scripture states that Sennacherib surrounded Jerusalem and taunted them to abandon Hezekiah and surrender.  Meanwhile, in the city, Hezekiah led the people in prayer to the Lord for deliverance.  That night, an angel of the Lord went out into the Assyrian army and killed 185,000 of the soldiers.  The next morning, Scripture states that they literally “woke up dead.”  Subsequently, Sennacherib leaves and goes to his capital home of Nineveh, located in Assyria.  Eventually, while Sennacherib is worshipping the Nisroch in its temple, two men kill him who are identified as his children. 

However, upon returning home, Sennacherib records a different slant on what has been called the “Taylor Prism,” which now resides in the British Museum.  For centuries, marauding kings would return to their homes and spectacularly document their victories, even in some occasions when they were technically defeated.   The Taylor Prism is one such example.  Sennacherib stated that he had Hezekiah “shut up like a caged bird.”  While this is technically true, it does not fully represent the net result of his resounding defeat at Jerusalem and of course, his subsequent death at the hands of his own children. 

In recent years, revisionist historians have attempted to alter the renderings and have deemed the Scriptures to be incorrect.  However, the basis on which they mount their positions is largely assumptive and subjective. 

*Warren’s Shaft – A 45 ft tunnel with steps down to a water access point that comes from the Spring of Gihon.  The dates of when the shaft was dug are in dispute.  However, many biblical scholars believe that this is where David gained access to Jerusalem with his mighty men when he took the city.  The shaft ties into the front end of Hezekiah’s tunnel.  Some have questioned the account of the construction and purpose of the tunnel if the shaft already existed within the city walls.  However, the proximity of the shaft to the edge of the city walls did not necessarily offer the security of the water supply in the event of the initial wall being breached.  Two towers (1800 BC) were built at the entrance by the Canaanites to protect the water supply.  As well as the base of the shaft and tunnels connecting, the ruins of the towers have been preserved and are open to view.

• Biblical References:
  • Numbers 21
  • 1 Kings 1:38ff
  • 2 Kings 16-17; 18-20
  • 2 Chronicles 32
  • Luke 9:7ff

This is Ein-Gedi

Day 8 will also include one of the top attractions for natural wonders, Ein-Gedi (meaning “spring of the kid [goat]”).  It has also been known as “En-Gedi,” “Engedi,” “Engaddi,” “Áin Jidi (Arabic),” “Hazazon-tamar,” “Hazezon Tamar,” “Hatzatzon Tamar,” and “Tell el-Jurn.”  An oasis on the edge of the Dead Sea, about 35 miles southeast of Jerusalem, Ein-Gedi is fed by a natural spring that emerges from the lower section of the cliffs there.  Its antiquity has been attested to the discovery of a temple that dates to the 4^th millennium BC.  During the Herodian period (50-60 AD), it served as a military stronghold.  The Romans built a bathhouse there and the Jews built a synagogue (6^thc AD).  What makes this particular place so outstanding, is the incredible amount of water produced in an otherwise terribly desolate region, which was allotted as a part of the wilderness district of Judea.

In biblical history, Hazazon-Tamar was an Amorite stronghold when Abraham rescued his nephew Lot from an alliance of 4 kings.  David took refuge in Ein-Gedi while hiding from Saul and his search parties.  At a later date, the Moabites, Ammonites, and Meunites crossed the Dead Sea and encamped in Ein-Gedi to invade Judah.  King Jehoshaphat declared a fast and prayed for the Lord’s deliverance.  God answers his prayer and gives word that the King and Judah need not worry about the encroaching enemies.  Thus, the invading armies began fighting against one another and killed each other before organizing a plan against Judah. 

The Song of Solomon mentions Ein-Gedi pertaining to the beauty of its henna blossoms.  Henna is presumed to have been the plant that the fragrant flower was used in the production of perfume.  Ovens and pottery that have been excavated at Tel el-Jurn were used for the perfume.  In terms of prophecy, many look to Ein-Gedi as the place where fulfillment will come to the turning of the Dead Sea into a viable freshwater lake.  The water is to stream from the temple after the restoration of Israel.  Historical records speak of the palm trees, dates, groves, vineyards, balsam, resin, and medicine in the area. 

During the Hellenistic and Roman periods, it is believed that Ein-gedi had been occupied by Edomites (Idumeans) who had converted to Judaism after being conquered by John Hyrcanus (2^ndc BC).  It is also considered plausible that a Ptolemaic town was taken over and made the capital of the toparchy under King Herod.  During the First Jewish War against Rome, Josephus recorded that the Sicarii (cf. “This is Masada”) Zealots had seized Masada and made a raid on Ein-Gedi during the Feast of Unleavened Bread.  They slaughtered the people and plundered the city.  Pliny said that after the Romans destroyed the Temple in Jerusalem, Ein-Gedi was left in ruins. 

During the Second Jewish War, a Jewish leader of the population in En-gedi named Simon Bar-Cochba tried to rally the people to come to the aid of those battling against Rome.  This drew Roman attention to the town and the residents there fled to the mountain caves nearby.  The Roman troops encamped above them and held them to their deaths. 

Through the Byzantine period, little was recorded about the area except the confirmation of a large village located there.  After the Muslim invasions of the 7^thC AD, it was primarily used as a bedouin occupancy.  A kibbutz was built after Israel reclaimed its statehood. 

• Biblical References
  • Genesis 14:7
  • Joshua 15:62
  • 1 Samuel 23:29
  • 1 Samuel 24:1
  • 2 Chronicles 20:2
  • Song of Solomon 1:14
  • Ezekiel 47:10

This is The Dead Sea

With the highest measured salinity in the world for a body of water (25-30%), the Dead Sea has earned its name for good reason.  No aquatic biological life form can technically survive in a salinity of this value.  The Sea has been referred to by various names in ancient times, including the “Salt Sea,” “Sea of Arabah,” “Sea of the Plain,” “Eastern Sea,” “East Sea,” and “The Former Sea.”  Josephus called it “Lake Asphaltitis and the Arabic name for it is, Bahr Lût, meaning, “Sea of Lot.”

The general theories about the cause of the salt content usually divide into 2 groups: 1) the salt mountain Jebel Usdum (now called, “Har Sedom”) leaching into the Sea; and 2) the biblical phenomenon of the destruction of Sodom and Gomorrah (Genesis 19).  Both sides roundly reject the other’s assertions.  However, this does not necessarily have to be an either/or situation.  A massive geological fissure exists from the south of the Jordan River Valley to the Zambezi River in eastern Africa.  Therefore, God may have used a large earthquake (which the area is prone to) and erupted subterranean heat, sulfur, and noxious gases (i.e. hydrogen Sulfide) and blown salt all over the region. 

The current surface of the Dead Sea is 1294 ft below sea level.  It is about 50 miles long and 10 miles wide.  The Sea is divided into 2 uneven sections by a point of land referred to as “el-Lisan” (“the tongue”).  It receives water primarily from the Jordan River along with other minor tributaries.  Winter and spring rains also drain into the Sea through several wadis located there.  While salt is still mined from the Sea, the most lucrative extraction is that of potash. 

To the southwest corner lies the fortress of Masada.  A little further north is En-Gedi and on the northwest corner are the infamous Qumran caves, which yielded the Dead Sea Scrolls.  Because of the rough terrain on the western side, in conjunction with the sudden and violent storms that emerged on the Sea, it became a fantastic eastern boundary in defense of Judea against her enemies.  The traditional sites for Sodom and Gomorrah are located on the western side of the Sea (a 700 ft tall halite formation called “Mount Sodom”).  However, there is no extensive evidence to support their exact locations. 

The Dead Sea has made the news in the last few years pertaining to an oil field discovery.  The Hatrurim Reservoir is estimated to hold 7-11 million barrels of oil.  In the last few months, reports of aquatic wildlife (both fish and plant) in the Sea have excited the prophetic community.  It is reported that fish and plants have been spotted in the Sea which is the beginning of the fulfillment of the prophecy given in Ezekiel 47:8, 9.  However, some say that there is nothing unusual about the sightings because they are technically not in the Dead Sea proper.  Rather, they are peripheral areas of water pools that appear from the discharge of underwater springs.  Thus, the report should be taken with a ‘grain of salt’. 

• Biblical References:
  • Genesis 14:3
  • Numbers 34:3, 12
  • Deuteronomy 3:17, 4:49
  • Joshua 3:16; 12:3; 15:2, 5; 18:19
  • Ezekiel 47:18
  • Joel 2:20
  • Zechariah 14:8

This is Dan

Day 6 of adventure will lead us through another packed series of sites that begins with the ancient city of Dan.  Tel Dan (Tell el Qadi) is first mentioned in Scripture during the time of Abraham in (Genesis 14:4).  At that time, the city was known as “Laish” (also “Leshem”) to the people.  Laish appears in Egyptian Execration Texts that date back to the 18^thC BC.  Thutmose III also lists Laish as one of the cities he conquered.    A scarab of Ramses II (1279-1213 BC) testifies to prevailing Egyptian influence in the region.  The city’s name was changed to Dan after the tribe of Dan conquered it in the taking of Canaan (Joshua 19:47).

Dan is located on the northernmost edge of Israel at the foot of Mount Herman and near the headwaters of the Jordan River.  The Tel is situated at a main intersecting of roads leading to Damascus and the Mediterranean Sea.  It covers approximately 50 acres and is just over 65 feet above the surrounding plain, at a 40° angle on the rampart.  This tells us that the city had a substantial means of fortification and defense built into it for the location it was in. 

Archaeologists have estimated that artifacts date the first settlement of Dan (Laish) to 5000 BC.  There is a large gap of physical evidence until the 27^thC BC.  Several periods are representative of the settlement’s inhabitants over the centuries before the conquest by the Israelites. 

It will be after the death of Solomon that Jeroboam, son of Nebat challenges Rehoboam (Solomon’s son and successor to the throne of Israel) to be king.  The kingdom responds by dividing itself in a civil war.  Jeroboam knows that Rehoboam has the upper hand of influence over most of the people though, because within his territory of Judah, Rehoboam has Jerusalem, and thus, the temple of God.  To compete with this, Jeroboam builds his places of worship to attract not only Israelites but foreigners as well.  He incorporates shrines on the “high places” in Dan and Bethel (1 Kings 12) with the comingling of altars to YHWH and idols represented by golden calves (possibly the Apis Bull of Egypt, which is often considered the idol built by Aaron in the wilderness after the exodus).  The sanctuary built by Jeroboam has been discovered at Tel Dan.

As mentioned previously, Dan was abundantly fortified, possibly for two main reasons.  First, the city was on a main artery between major trade routes in the north.  Being somewhat removed, it would be susceptible to foreign invasions, especially bordering enemy nations.  Secondly, as an established religious location, even more attention would be drawn to the assumed treasuries of the idols. 

Dan continued to be a place of idolatrous worship, even during the Hellenistic periods.  Several coins from Antiochus IV, Demetrius V, Constantine I, and Constantine II have been discovered.  Inscriptions written in Greek and Aramaic giving homage to “the god who is in Dan,” remain. 

• Biblical References
  • Genesis 14:4
  • Joshua 19:47
  • Judges 18:29; 20:1
  • 1 Samuel 3:20
  • 2 Samuel 3:10; 17:11; 24:2, 6(?), 15
  • 1 Kings 4:25; 12:29-30; 15:20
  • 2 Kings 10:29
  • 1 Chronicles 21:2
  • 2 Chronicles 16:4; 30:5
  • Jeremiah 4:15; 8:16
  • Ezekiel 48:2, 32
  • Amos 8:14