Archive for September, 2011


Nebaioth, SAUDI ARABIA

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September 30, 2011

Nebaioth, Nebathaea, Nabateans, Baabayt;  Egyptian

Biblical References: Son of Ishmael:  Gen 25:13; 28:9; 36:3; 1 Chron 1:29 Location:  Isa 60:7.

Although no doubt nomadic, the activities of the people of Nebaioth are centred around Ha’il [a city based around an oasis in Nejd, Northwestern Saudi Arabia] on the basis of Assyrian and Babylonian inscriptions (8) and an ancient kingdom as Baabayt.  Nebaioth is mentioned as Baabayt on line 78 at the temple at Karnak, Egypt (5). During the time of Maccabees they extended their control throughout the southern Negev with a series of forts from Avdat to Gaza, again controlling merchant routes. (9) Nebaioth gives name to Nebathaea in north-Arabia, and to the Nabateans, merchants who controlled the caravan routes of the Persian Gulf, Arabia and the Red Sea (1) and considered a Nebawi or Arab tribe (4) that is preserved. Prophetically there is conversion of this people, whereas the consistent scriptural picture of Edom is one of destruction. The Nabateans Josephus indicates that the people descending from Nebaioth formed a nation known as the Nabateans with their capital in Petra (6), however this is not universally accepted, others indicate that the Nabateans came from a Kedarite clan “Nabat” (7) Regardless to say that there was interaction between the Kedarites with the Nabateans during Assyrian times and later during Roman times, and it appears likely a mingling of both families probably comprised the new national identity, becoming “the mingled people of the desert” Jer 25:24. Nebaioth was the firstborn of Ishmael, and as the firstborn, this son represented all the strengths of his father, Ps 105:36; 78:51; Deut 21:17 cf Gen 49:3.

Nebaioth has a meaning to bear fruit and is translated as increase Ps 62:10, fruit Ps 92:14; (bringing) forth Prov 10:31 and cheerful Zech 9:17 Gesenius indicates a meaning of high places.

When Esau marries the daughters of Ishmael, they are described as being the sisters of Nebajoth Gen 28:9; 36:3. This comment is remarkable, [and considered important as it is repeated] as this son appears to be like Laban contributing considerably in the affairs of the household, see Gen 25:20. To name him “fruitful” was again no mistake, as this was part of the prophecy regarding Ishmael was that he would be fruitful Gen 17:20.

In Isaiah 60 there is a list of nations who furnish gifts to the newly appointed king, Christ. Nations come to His light, and kings to the brightness of His rising Isa 60:3 these will build the temple Zech 6:15 (3). Amongst these is Nebaioth, whose rams serve Isa 60:7 and the flocks of Kedar are gathered to Christ, (the second son of Ishmael) and mentioned alongside Nebaioth. Here is a picture of both the literal locations of Arabian nations, as well as constitutional Israel being converted at the same time as other nations in supporting Christ.

http://maps.google.com.au/maps?hl=en&ll=27.516797,41.55304&spn=0.379996,1.095886&t=h&z=11&vpsrc=6

(1) Logos Vol 26 pg 233
(2) Henry Sulley, Temple of Ezekiel’s prophecy pg 58
(3) Eureka Vol 5 pg 359

(4) Logos Vol 35 pg 260
(5) Smiths Bible Dictionary pg 285
(6) Josephus Antiq 1.12.4
(7) Ancient records from north Arabia pg 99-100, Toronto press, Toronto
(8) The new american commentary pg 360
(9) HP Mansfield, Genesis expositor pg 293

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Abana, Nahr Barada, SYRIA

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September 29, 2011

el Barada modern [cold] Barady, Chrysorrhoas Greek [gold stream] (1), Abana biblical Amana 2 Kings 5:12; Song 4:8 el-Barada, Abana, “river of Damascus” 2 Kings 5:12
Abanah 2 Kings 5:12 NASB Abbannah LXX, Vulgate Amana Qere Peshitta Targum  

“Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? ” 2 Kings 5:12. There was then something about the waters of Israel that were “cleaner” than the fresh, gushing, free-running waters of Abana and Pharpar.

There is some dispute over which river is the Abana. It is generally considered to be the Barada, the only other significant body of water is the Awaj. Some consider the opposite, with the Pharpar becoming a corruption of Varatha hence Barada.

The Barada river arises from a body of water called the Barada lake, 8km from Zabadani.  A few miles southeast of Suk Wady Barada (the ancient Abila) the volume of the stream is more than doubled by a torrent of clear, cold water from the beautifully situated spring `Ain Fijeh (Greek pege, “fountain”), after which it flows through a picturesque gorge till it reaches Damascus, where it passes through the capital in narrow concrete canals, and then out into the ghouta, the well watered oasis famous for its fruit trees and other fertile agricultural produce, particularly making ancient Damascus famous for its fruit products. One of the branches of the river called Banias may today carry traces of its biblical name Abana. The waters then sink into the final marshes of (Lake) Bahret-el-Kibliyeh [lake of the meadows] around 29km east of the capital, with no waters ending in the sands and shale of the eastern wilderness. It’s full course will see a length of around 80km. “The water of the Barada, though not perfectly wholesome in the city itself, is for the most part clear and cool; its course is picturesque, and its value to Damascus, as the source alike of fertility and of charm, is inestimable.”

The river closely follows the northern wall of the ancient city of Damascus, and clearly formed part of the natural defenses against siege.

Abana, or Amana may be named after Mt Amana or a ridge of the Anitlebanese range from where the water springs.  A-ma-na-a-a was the Assyrian name for a district in the southern antilebanese (2) standing against Shalmaneser III.  Amana is mentioned with Senir and Hermon in Song 4:8: “Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.” Amana was a place for looking, [Heb tshuri, to go about for inspection:  translated as I see, but I shall behold him Num 24:17] and the prospects of the river’s end in the marshes of Damascus could be seen, as well as the general panorama from the ridges. The word Amana comes from a root aman meaning to support or foster as a parent or nurse, and is translated as believe 24 times, including Gen 15:6 when Abraham believed in Yahweh, and it was counted to him for righteousness, and is the equivalent to the english Amen. The summit of Amana then was a place where a man could see the horizon, and hence the future and be convinced he could be part of it. [Others interpret Mt Amana as or Mount Beilan(4) or Mount Amanas, Jebel Archus of which we wrote a previous blog, but this makes no sense in relation to the testimony of Song 4:8] Abana appears to come from a root word eben meaning stone used to build houses,  a physical concept similar to building houses with sons, (heb ben).

Considered a significant river by Naaman in juxtaposition to the Jordan river, 2 Kings 5:12. His servant convince him the value of submission to the commands of Elisha and his God with the view to cleansing and removal of his leprosy.

The Abana was considered by Naaman as a suitable (better 2 Kings 5:12 heb tob meaning good pleasant, agreeable, with a moral implication; eg Gen 24:50) river for the cleaning of person(s) clothe(s), whereas the Jordan with all its filth would not be. There is probably an element of national pride contained within the mind of the captain of Syria and implied in the value of Syrian hydrology. But to be cleaned by water has a fuller meaning. Whereas cleaning under the mosaic system was purging by fire or by water, Num 31:23 [practical examples: Leprous Lev 14:8; Participant with red heifer Num 19:12] moral cleaning requires regeneration of thinking and aspiration. So Christ would clean the ecclesia by; ” with the washing of water by the word” Eph 5:26 or in the words of John: “Sanctify them through thy truth: thy word is truth.” John 17:17 “Now ye are clean through the word which I have spoken unto you.” John 15:3  The words of deity then become an energy capable of moral cleaning, and so can purify hearts, a force greater than cleaning physical materials.  This process is styled faith Acts 15:9 or obedience to the truth 1 Peter 1:22.

So what was the moral force then demonstrated in the Jordan that could not be seen in Syria? The valuable   nature of atonement that was outlined within the interaction with Elisha:

  1. Purification was not through constitution or national connection. There were many lepers in Israel, (but they were not cleansed) Luke 4:17.
  2. Everything was going for him, he was mighty, powerful, honourable but he was not saved without the God of Elisha 2 Kings 5:1.
  3. Needed a change of mindset. He went away in a rage, but a handmaiden changed his sentiments 2 Kings 5:11,12
  4. Atonement did not need gifts, 2Kings 5:15,6 (but the change of sentiment led to willingness of spirit) a contrast to Gehazi seeking gifts.
  5. The king of Israel was not involved in the process, and was apparently ignorant of the power of the process 2 Kings 5:6,7
  6. Real atonement was offered only at the door of the house 2 Kings 5:9 it needed the travel of the great king from the courts of Damascus to stand at the threshold of Elisha.
  7. There was a need to accept the message from God, and his terms before acting 2 Kings 5:10 So men need to believe and be baptised to be saved Mark 16:16.
  8. Only Yahweh was able to restore, according to the revelation by the man of God 2 Kings 5:14.
  9. It was a result of servants drawing near 2 Kings 5:13 a contrast to Gehazi who turned away from his master 5:21,26.

http://maps.google.com.au/maps?ll=33.51364,36.304726&spn=0.001395,0.004281&t=h&z=19&vpsrc=6

  1. Pliny: Nat. Hist. l. 5. c. 18.
  2. Kurkh monolith II, 95: RIMA III, text. 1.102.2 pg 23 line 95
  3. Edward Lipinski, The Arameans their ancient history, culture and religion pg 343,350
  4. George Robinson: Travels in Palestine and Syria vol 2 pg 323
  5. John Murray (Firm), Josias Leslie Porter: A handbook for travellers in Syria and Palestine intro xix
  6. William Smith: Bible dictionary pg 79
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Migdal Eder, Bethlehem, ISRAEL

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September 28, 2011

Migdal Edar/Eder or the tower of the flock, is a location on the outskirts of Bethlehem. There are at least three locations that are suggested for the location, and all have an interested party claiming authenticity. The LXX has the location between Bethel and Rachel’s tomb. Eusebius locates it 1.9km east of Bethlehem (3) and others with Siyan al Ghannam SW of Jerusalem (4)  That this place is special is beyond words, for it was at this location that the news of the arrival of the Messiah  into the earth was announced. The congregated shepherds were no ordinary shepherds for these were men attending to the flock specifically designated for the continual burnt offering at the temple. They were the primary assessors of the blemish, tears and spots within the sheep, and attendant to their special care as befitting such an objective.  (1,2)

To share in this experience was a rich one indeed, for it was the lot of few men to feel the very sentiments of deity in the expected arrival and activities of his son. Experiences such as Abraham feeling the passion of his crucifixion, Gabrielle sharing with Daniel the expectation of his birth, and rushing to see its development, and numerous women such as Sarah and Hannah who were barren, waiting patiently for the arrival of their own children as a foretaste of the events at Bethlehem. But the reference to Migdal eder is a reference to the events surrounding the birth of Benjamin. Leading up to his delivery the severe labour pains were taxing the stamina of Rachel, who named her son before it’s arrival as Benomi; the son of sorrows, but renamed Benjamin by Jacob, the son of the right hand.  This event is portrayed as a national parable, with the diaspora being a symbol of the death of Rachel’s natural son Benomi,  Jer 31:15 and again later seen in the slaughter of natural sons of Israel by Herod Matt 2:18. But the symbolic survival of Benjamin spoke of a force at work greater than natural energy, and so Christ then becomes the champion of his Father to overcome travail, anguish and the tragic end of sin and evil. This dominion over sin is seen in Micah 4:8 in both overcoming moral challenges but also military challenges, being the man to stand against the Assyrian in the time of Micah and the amassed Gogian hordes in the time of Armageddon Micah 5:5.

The tent of Israel (note not Jacob the natural man, but the prince of power with El) was spread beyond Migdal eder Gen 35:21 and points to a time when the family of God created through the typical son of the right hand will overcome all challenges to become the inheritors of the promise.

That the migdal or tower is a component of the process of the burnt offering is confirmed in Neh 8 where the pulpit AV heb Migdol is the presiding of Ezra in the enactment of the burnt offering. All the steps of the preparation and offering are outlined in the actions and positions of the men involved within the chapter. The migdal was a fortress or a high tower where observation and a position of strength were demonstrated. This was the commencement of a process leading to the “lifting up” and declaration of the strength of Christ’s father, to be confirmed later in His resurrection.

The responsibility of bible scholars is to look out. Numerous passages berate the folly of sleeping or slothful watchmen, and the disastrous effects of unwarned military actions on the communities in Israel they were caring for.  We are to look for and haste unto the coming of the Lord, and so we wait for an event shortly to happen that will again change history and introduce our Lord into the world again 2 Peter 3:12; Rev 16:15.

http://maps.google.com.au/maps hl=en&ll=31.716541,35.211235&spn=0.005713,0.017123&sll=31.719307,35.202005&sspn=0.029823,0.006295&vpsrc=6&t=h&z=17

  1. Alfred Edersheim: The life and times of Jesus the Messiah chapter vi
  2. Mishnah: Baba K  vii.7
  3. Eusebius Onamasticon 43.12
  4. Avraham Negev: Archeological encyclopaedia of the holy land pg 339
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Dibon, Dhiban, Madaba Plateau, JORDAN

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September 28, 2011

Dibon: Num 21:30; 32:3,34; Josh 13:9,17; Neh 11:25; Isa 15:2; Jer 48:18,22  Dibon-gad: Num 33:45,46  Waters of Dimon: Isa 15:9 Dhiban: Arabic

Dibon was the capital of Mesha, the deliverer and the mutton king. The name contains the meaning:  Wasting from a root meaning to cause sorrow (eg Lev 26:16) and used as idea of silence. Dibon, Aroer and Madaba are considered by local legend to be ancient daughters of king Heshbon for which all the local identities are named.

Dibon is located 64 km south of Amman, and 4km north of the wadi Mujib. The town is built of two natural hills; the ancient tell is located on the northern hill, and the modern Dhiban on the southern. The northern hill covers an area 150 x 200 m, and is very defensible, with ravines on the west, north and north-east. Today the southern edge has a saddle, and excavations indicate this is artificial from detritus, so in ancient times, the southern wall was most likely also naturally defensible. Dibon, alongside Areor marks the southern boundaries of the Madaba plateau all of which is taken by conquest from Sihon Num 32 It is possible that as a result of the severe fighting at Dibon, the city required re-building and is called Dibon-gad, Num 33:45,46.

Mesha styled in history as “the mutton king” due to the large number of sheep that he produced is commemorated both in the discovery and content of a stele outside Dibon  In August 19, 1868 FAKlein travelled from Strausbourg through what was then Ottoman Jordan acting as a Anglican missionary. Meeting local bedu of the Bani Hamidi tribe, he was intrigued by a story of an inscribed standing stone. He sketched it, and copied a few lines of the ancient Phoenician characters, but darkness stopped his continuing investigations. 15 months purchase negotiation ensued. Charles Clemont-Ganneau heard of the story and travelled to meet the Bedu. He succeeded in obtaining a squeeze of the original stone, albeit poor quality. Negotiations continued, being complicated with issues of transport through adjoining bedu lands. The stele then nally was purchased, but the Bedu had broken it in pieces either by fire or by dynamite, hoping the smaller segments may fetch a higher price. Pieces were subsequently obtained by Charles Warren (of Jerusalem fame) [18 pieces] and Charles Clemont-Ganneau [38] which was subsequently reconstructed by the Louvre and found to read:

  1. 1 I am Mesa, son of Chamos-nadab, the king of Moab (son of) Yabnis.
    2 My father ruled over Moab (** years), and. I have
    3 reigned after my father. And I have built this high-place of sacrifice in Karkha, and platform for Chamos **.
  2. 4 (I call myself) Mesa, because he (Chamos) has saved me from (all who fought against Moab).
    6 (Omri) the king of Israel joined (Moab’s) haters, and oppressed Moab (many days). Chamos was angry.
    6 The king’s son succeeded him, and tyEoab was oppressed very sore.
    7 ** And I saw him and his house (temple?). Israel was dispersed for ever. Omri took
    8 Medeba, and remained there, and built forty **.
    Line 10 Kirjathaim = Shaveh Kirithaim, mentioned in
    9 Chamos is our god. To him I built Baal Meon (walls and mounds), and sacrificed.
    Gen 14:5; Num 32:37; Josh 13:19; Jer 48:1,23; Ezek 25:9
    10 I took Kirjathaim, and men of Gad dwelt in the land from the days of their fathers.
  3. 11 The king of Israel* built Kirjathaim. I fought against and took it, and
    12 killed all the people that were in the city (as a sacrifice) to Chamos, god of Moab,
    13 *** before the face of Chamos, in Kirjathaim; then I made prisoners the (old) men and the ****
    14 * of the youth (morning). Chamos said: Go rule over Israel.
    15 I went by night, and fought with him from the *** of the dawn to mid-day. I ***
    16 ****entirely*****
    17 **** who is for Astar Chamos ***
    18 ** Yahveh (Yahweh) ** before the face of Chamos and the king of Israel (came to)
    19 Yah as, and dwelt there (until?) my combat with him, and Chamos drove him from ****.
    20 I took of Moab two hundred men in all, and I made them go up to Yahas, and I ******* (to annex it to)
    21 **** on Dibon. It is I who built the esplanade (?) to the walls of Yearim(?) and the walls of
    22 *** And it is I who have built its gates, and it is I who have built its fortress, and it is *** in thing,
    23 I who have built Bet-Moloch, and it is I who have made the two ****
    24 ** Kir a i K j there were no wells in the interior of Kir on its esplanade. And I said to all the people
    25 Make every man a well in his house. It is I who have o ered the holocaust on the esplanade (?) in
    26 * * Israel. It is I who have built Aroer(?) and it is I who have made the road of Arnon.
    27 It is I who have built Bet-Bamoth, which was destroyed (?) It is I who have built Bosor, which ***
    28 *** Dibon, of the military chiefs, because all Dibon was subject, and I have
    29 *## with the cities which I have added to the earth, and it is I who have built ***
    30 *** Bet-Diblathaim and Bet-Baal Meon, and I have erected there the ***
    31 *** the land. Horonaim, where resided **
    32 ** Chamos said to me ** Fight at Horonaim, and I
    33 ** Chamos ** on **
    34**
    Some pieces missing see also (3)

“From all this we infer that the land of Moab, which had apparently recovered its independence during, or immediately after, the reign of Solomon, was, at least in part, reconquered by the warlike Omri. And from the list of towns which in other parts of the inscription Mesha mentions as having been retaken, we conclude that Omri had invaded Moab from the north, while afterwards the allied armies entered it from the south. Accordingly a number of places are named as such which the king of Israel had fortified and Mesha recaptured”. The events give an understanding of the anxiety of Jehoshaphat on the rising power of the adjacent nations.

BC 853 saw rebellion in the land of Moab. Having been oppressed by the house of Omri and Ahab, the heavy tribute led to revolt. The biblical record of the time is recorded in 2 Kings 3 and at the time of rebellion by Mesha, a coalition of Edom, Israel and Judah suppressed the revolt until the time of the sacrifice of the son of the king of Moab 2 Kings 3:27. A play on the name Mesha is used in 2 Kings 3:18 where Yahweh would  deliver (Mesha) the Moabites also into the hands of Israel. The abominable practices of Chemosh are also highlighted in this chapter where the son of the king was sacrificed on the wall 2 Kings 3:26,27.

Nebuchadnezzar finally destroyed Dibon in 532BC.

The Mesha stone has interesting connections with the bible:

  1. Line 3: Chemosh is mentioned in the bible: Num 21:29; Judges 11:24; 1Kings 11:7,33; 2Kings 23:13; Jer 48:7,13,46
  2. Line 10 Kirjathaim = Shaveh Kirithaim, mentioned in the bible: Gen 14:5; Num 32:37; Josh 13:19; Jer 48:1,23; Ezek 25:9
  3. Line 12 Mesha dedicates the slaughter of Kirjathaim as a dedication to Chemosh: equivalent to Cherem of Saul’s spoils of slaughter 1Sam 15:21 and Jericho’s spoils “accursed” Josh 6:17,18; 7:1,11,12,13,15
  4. Line 18 Mesha also claims to take the vessels of Yahweh, and outside a temple reference in northern Sudan, this would be the oldest extra-biblical reference to the God of Israel
  5. Line 24 Kir Isa 15:1, and it’s dominion Kiriot(h) translated in Jer 48:41 RV Margin as the “the cities are taken” Noted as a place for palaces Amos 2:2
  6. Line 31 appears to read the house of David lived at Horonaim

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  1. D. Mackenzie, Dibon: the City of King Mesa and of the Moabite Stone, Palestine Exploration Fund Quarterly Statement, pp. 57-79
  2. F. V. Winnett, Excavations at Dibon in Moab, 1950-51, Bulletin of the American Schools of Oriental Research, no. 125, pp. 7-20
  3. A. Douglas Tushingham, Excavations at Dibon in Moab, 1952-53, Bulletin of the American Schools of Oriental Research, no. 133, pp. 6-26
  4. W. Morton The 1954, 55, and 65 Excavations at Dhiban in Jordan, in Studies in the Mesha Inscription and Moab, pp. 239-46
  5. Michael Avi-Yonah, Ephraim Stern: Encyclopedia of archaeological excavations in the Holy Land pg 330f
  6.  Eusebius Onom 372:1,2: Notes by Jerome: 372. Daibōn (Debon) or Dibon. Numbers 21:26f., 30; K. 76:17; L. 257:42. Textual variant Dabōn (Greek). The Onomasticon does not equate the station of the Israelites with the Moabite Dibōn (K. 80:5). But no doubt the large village was Dhiban which has been excavated. Probably a garrison was there according to Notitia Dignitatum (81:27). But curiously it is not on the Tabula Peutinger. This is the only listing of this important town unless Dēbous (K. 104:12) is equated with Dibōn rather than Hesbous (K. 84:4). In Interpretation of Hebrew Names “Dibon, su cient intelligence or abundant understanding” (80). 373. Daibōngad (Dabira). Numbers 33:45; K. 76:23; L. 257:48
  7. Lost treasures of the Bible ClydeE Fant, MitchelG Reddish pg97-103
  8. The moabite stone translated by EUllendor (DOTT, p 196-197
  9. André Lemaire, House of David restored in Moabite Inscription BAR 20(1994) pg 30-37
  10. Albert Ediersheim, Old Testament History vol 6: chapter 9, pg 91
  11. The new encyclopaedia of archeological excavations in the holy land pg 350-352
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Qumran 2

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September 28, 2011

An update from a previous post on the Dead sea scrolls: http://wp.me/p1zBoi-lc

The long-awaited publication of the Dead sea scrolls is finally in the public arena. The first can be viewed on the Israel museum site here: http://dss.collections.imj.org.il/

You can now view in considerable detail scrolls of Isaiah that confirm the very content of your bible is accurate thousands of years later!

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Soreg, Middle wall of Partition, Herod’s Temple, Jerusalem, ISRAEL

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September 27, 2011

Istanbul Archeological museum:  Greek:  “No intruder is allowed in the courtyard and within the wall surrounding the temple. Whoever enters will invite death for himself!”

This was a warning stone placed in the partition wall of the Herodian temple at Jerusalem. The wall was designed to partition access to the area for worship preserved for the Israelites, and separated access from the gentile. This was a literal interpretation of the intent of Num 1:51: “and when the tabernacle is to be pitched, the Levites shall set it up and the stranger that cometh nigh shall be put to death“. The wall or “soreg” was described as being 3 cubits high by Josephus (1) Along the top of this wall at regular intervals were placed stones, an example seen in the photograph above. Interspaced was lattice-work or “a reticulated fence of sticks” ten hand-breadths high (7) which was perforated by 12 gates.  The photographed stone was discovered by Clermont and Ganneau in 1871 at the northwestern corner of the graveyard abutting the temple mount wall.  The court styled ”hieron” or sacred is referred to in John 2:15 and Acts 21:28,29 and was the issue of the dispute with Paul that he had brought gentiles into the very sacred area of the temple itself. The reason for the dispute being his presence in the city previously with Trophemus. There was a progression in height of the court floors, with an elevation of 8 feet to the court of the women, then again another further 10 feet to the court of Israel, then another 3 feet to the court of the priests and then another 8 feet to the floor level of the holy place. (2) The wording on the stones was engraved some in greek, and others in latin (3) The intention of the partition was captured in a speech recorded by Josephus by Titus, that by “our” (roman) permission the wall was allowed to be constructed before the sanctuary. Have we not given you leave to kill such as go beyond it, though he were a roman? (3b).

Rabbinic traditions have Alexander the great coming to Jerusalem, and not crossing this wall of partition: “This far are we allowed to enter, but interior to this point we have no permission to penetrate” (4) Later in Hasmonean times, there was greek desecration of the fence in 13 places. These breeches were restored, but marked as to allow remembrance of the victory that deity had provided over the greek power. (8)

This middle wall of partition became a feature used by the apostle Paul in Eph 2:14 where he describes access through Christ to be not determined on national merit, but access through the merit of faith see also Rom 5:2. A willing gentile could not access temple worship even if wished to, and the character of his access to God relied not on ritual worship but through a system of acceptance outside the mosaic traditions.

This provision was written into the prophets when the Elohim of Israel would say that He would create peace for him that was near, and tho him that was far off Isa 57:19 and that the nations will bring an offering come into his courts Ps 96:7,8 and all flesh shall worship Isa 66:23 The testimony of Isaiah became the words of Christ in his cleaning of the temple: His house will be a house of prayer for all nations Isa 56:3-7; Luke 19:46 but the Jews had robbed Yahweh of service.

The spiritual obligation of permission of entrance was an important one, carefully guarded by the sons of Korah who learnt the lesson of thoughtless approach, and speaks loudly to us the importance of thinking before engaging in worship. The Soreg inscription is also a rich example of the confidence we can have in the reality of the structures spoken of in our scriptures.

  1. Josephus antiq: 15.11.3ff
  2. Eastons Illustrated dictionary pg660
  3. Josephus wars 5.5.2 (3b) 6.2.4
  4. Gen Rab 61:7
  5. GASmith: Jerusalem the topography, economics, the history from earliest times to AD70 1. pg 511
  6. Sharon E. J. Gerstel: Thresholds of the sacred pg 15
  7. Mishnah Middot 74;   Kelim i. 8
  8. Tractate Middot 2.3
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Ephesus the theatre, Efes, Turkey

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September 27, 2011

Many places that are mentioned within the bible are just names, with no particular specific location. Ephesus is an example where you can go and stand in the very arena mentioned within the scriptures.

This very arena is mentioned in Acts 19:29,31 where two of Paul’s companions were caught up by the insurrection in the town. Gaius and Aristarchus underwent an experience that not many of us would hope to endure in our lifetime. Under duress, and probable physical violence these two men were dragged to this very theatre to the chants of great is Diana of the Ephesians. Paul sought to join them, but was persuaded by the brethren at Ephesus to refrain. This was a clear insight to the care that Paul had of his brethren. In juxtaposition to the seething hatred in pursuit of the ecclesia in his novitiate, the anxious thought for the welfare of others consumed him.  The passion was reciprocated in their leaning on him with tears on his departure in Acts 20.

Greek mythology has Diana as the twin with Apollo to parents Jupiter and Latona on the island of Delos. Diana (gk heavenly or divine) was the Artemis of the Ephesians and the Persians. The god of the moon, the cyclical nature of the same controlling the cycles of fertility. The same idea was seen within Jericho the city of the moon, and within Ur and Haran were Nana, the god of the moon was worshipped. There was no mistake then when garments of Shinar were found at Jericho later in the time of Aachan. Josh 7:21. The elements were also seen within Ashteroth Karnaim, where Karnaim contains the idea of horns, and hence the rising moon, and the time of expected conception.  The Latin Artemis was however different, and was the god of the hunt, demonstrated within panels with Marcus Aurelius sacrificing to this deity. Diana was then the goddess of the virgin, whose waiting for conception was a prime feature.

This worship became the foundation for the worship of Mary. The devotion of prayers of catholic masses to the woman indicates the need for appeasement of an angry deity and the placation of Jesus himself! This is at odds to biblical testimony where access to the father is through the son: “No man cometh to the Father, but by me” John 14:6 “For there is one God, and one mediator also between God and men, the man Christ Jesus“  1 Tim 2:5 It also assumes that Mary is still alive to intercede for prayers. This again is at odds with the scriptures where “all men die, and then the judgment“

The theatre is built on the slopes of Panayir Dagh, with the capacity of seating 25,000. It is the largest theatre in Anatolia. [Another large theatre at Bergama / Pergamos and Miletus] The cavea has 66 rows of seats, divided by two diazoma (entrance rows of steps) and has three distinct sections reaching a height of 18 metres. The stage area called the skene, was used for both plays, contests and animal events. There was an actor preparation area called the orchestra.  It was built during the reign of Lysimachus a successor of Alexander ca360-281BC whose segment of the divided Grecian empire included: Lydia, Ionia, Phrygia and the norther coast of asia minor. Lysimachus was one of the four horns of the goat mentioned in Daniel 8:8 One of the main attractions would have been “the sweet maidens, the daughters of Lydia” (1).

The real contest was between not merchant fees and a perceived deranged evangelist, but between the God of heaven, and the powers and principalities of sin. This was so outlined in the book of Ephesians, and the greatest victory ever taken is when a man decides to accept God over personal interest: “That power is like the working of his mighty strength, which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything for the ecclesia, which is his body, the fullness of him who fills everything in every way, Eph 1:20-23.

http://maps.google.com.au/maps?hl=en&ll=37.941498,27.339274&spn=0.002648,0.008562&vpsrc=0&t=h&z=18

  1. Jerome Murphy O’Connor: St Paul’s Ephesus: “Texts and archeology” pg 199
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Brook Zered, Wadi Hasa, Southern Jordan

Filed under: JORDAN — Leave a comment
September 26, 2011

Wadi/Sil Hasa / al Ahsy; Arabic, Brook/Nahal Zered, Biblical Num 21:12; Deut 2:13,14 the way of Luhith, the road to Horonaim Isa 15:5; 2 Sam 13:34; Jer 48:5 dry stream bed  2 Kings 3:16 brook of the willows Isa 15:7.

The brook Zered was a marking point for three distinct reasons in scripture:

  1. It was the final road for escape for Lot, following a brief respite at Zoar, arriving at Horonaim from the Dead sea basin Isa 15:5;  Jer 48:5 It demonstrated the end of not seeing with faith, and association with Abraham Heb 11:13; Gen 22:4   Lot (heb veiled see 1 Cor 3:14) could not see afar off, and thus represents a national picture of Israel who were blinded not obtaining what they sought for Rom 11:7 but this “blindness in part” is about to be changed with the recognition of their Messiah Zech 12:10.
  2. After crossing Wadi Hasa, all of the children of Israel that were of the generation that left Egypt and were responsible for the revolt at the report of the spies had died. Movement from this point comprised a complete young generation, with very few exceptions: Caleb and Joshua, and possibly some of the Levites/Priests. Deut 2:13,14. This was the end of the law-keepers being described as the way of Luhith [heb tablets the root wood is used for the tablets on which the law was inscribed Ex 24:12; 278; 31:18; 32:15,16; 34:1,4,28; Deut 5:22; 9:9,10,11,15). The new generation were instructed to “arise” Deut 2:13 and to “rise ye up” Deut 2:14 the language of a figuratively resurrected people. It was to be a time when Yahweh would begin to put the fear and dread of them on the nations Deut 2:25 again a figurative picture of the Israel becoming the head of the nations and not the tail Jer 31:7; Zech 1:21.
  3. It was the point at which the lands of the Moabites and the Edomites were divided. The northern margins of Edom were considered the governorate or state of Gebal or the country of the Gebalene. (4) Ps 83:7 and it was possibly part of this wadi involved in the conquest by Jerhoram 2 Kings 3:16.

The wadi runs for around 28km, and a tremendous walk can be done covering the western 15km. It is the only perennial watercourse between central Jordanian plateau and the Dead sea. The wadi starts like most in Jordan almost imperceptibly near the potash mines at the mountain road, or the biblical kings highway, and from there an increase in fall leads to some rugged country westwards. In its eastern reaches, the wadi has a Nabatean temple at Khirbet Tannur, adjacent to the modern Tanur dam. The finds from this temple, (one of very few to be excavated) are in the archeology museum in Amman. At the western end of Zered, the entry point into Edom was used for any significant battle or engagement with Edom. The land west of the wadi in the Arabah is called the valley of salt.

Enormous changes are continuing within the wadi. The wadi was formed by the effects of tectonic changes, deposition and varied degrees of erosion:  20 metres of erosion were estimated at Bab edh-Dra and over 50 m at Numeira only 15km away and a similar amount at Safi at the mouth of the wadi, but it is evident from the archeological findings that the majority of the wadi was geologically in situ before settlement. (3)

Both late bronze age and iron age I finds have been located south the wadi. (1) with particular evidence of dramatic increase in the settlement south of the wadi in the c8,7BC, confirming the rise of Edomite power, that coincides with both old testament and Assyrian records, but with little transition into the land between Edom and Moab. (2) A time when the Assyrian inscriptions indicate Edom was a tributary of Adad-nirari ca796BC and Tiglath Pilisser III (2b) The demise of the Edomites may be suggested in the time of Nabonidus, with an insight gained in the inscription at Sela with possibly the standing image of the king of Babylon (2b).

http://maps.google.com.au/maps hl=en&ll=31.026643,35.556972&spn=0.011474,0.026114&sll=31.519542,35.45628&sspn=0.304624,0.512238&vpsrc=0&t=f&z=16&ecpose=31.01056663,35.55289205,2019.92,-0.003,44.98,0

  1. Khairieh ‘Amr: The archeology of the Wadi Hasa, west central Jordan. vol 2
  2. P. M. Michèle Daviau: The world of the Arameans vol 2 pg 256ff 265 (2b) 266
  3. Burton MacDonald: The Wadi el Ḥasā Archaeological Survey, 1979-1983, west-central Jordan pg 33
  4. Robinson: Physical geography of the holy land pg 167
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Harrat ash Sham, Trachonitis, Argob, Southern SYRIA

Filed under: JORDAN, NEGEV, SYRIA — Leave a comment
September 23, 2011

Some very interesting work done by a Professor David Kennedy from the university of Western Australia was brought to my attention today.  He spends considerable time assessing google-earth images as a method of aerial archeology of the middle east. His maps of the lava flows of southeastern Syria are particularly interesting (1) as this demonstrates how deity funnelled armies, particularly along the Assyrian-Egyptian axis past Damascus and then subsequently through the holy land. This was undoubtably the purpose of deity, and examples of this intention are seen in Daniel 11. These lava flows made the access points such as Edrei so important that Glubb would call Da’ara the Thermoplyae of Syria.

In his observations are the prevalence of rock constructions called wheels and kites.  It has been postulated by many that the idea of kites were either a method of herding game into traps, or the collection of water into cisterns or for other agricultural projects (4).  The use of water in marginal country such as the Negev, eastern Jordan, and eastern Syria can provide critical support for occupation of smaller villages. These traps were critical before the discovery of lime. The burning of limestone provided the means to waterproof cisterns, and these valuable containers of water meant the occupation of areas where previously smaller rainfalls meant there was no expectation to continue living during the summer months, and periods of low rainfall. An astonishing example of water collection was the cisterns dug into the summit of Masada, estimated by some to be sufficient water for in excess of ten years!

Deity called through the prophet Jeremiah to trust in Him as the source of life, and not on fractured cisterns Jer 2:13; 14:3.

The burning of lime is mentioned in Isa 33:12.

  1. http://www.apaame.org/ see article Aug 9,2011
  2. A collection of wheel photographs from Harrat ash-Sham can be seen at http://www.flickr.com/photos/apaame/sets/72157627680231106/
  3. Work on the kites of Negev can be read here: http://www.antiquity.ac.uk/projgall/bar-oz319/

  4. Ofer Bar-Yosef : Pastoralism in the Levant: archaeological materials in anthropological perspectives

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Ono, Hadid; Shephelah, ISRAEL

Filed under: SHEPHELAH — Leave a comment
September 22, 2011

Ono

Ono, K’far Ana; modern Kiryat Ono; modern

The town’s name is from a hebrew word meaning to be vigorous or to exert (successfully) The town is repeatedly mentioned alongside Lod.  It was a city of Benjamin and built with Lod and other smaller villages in the area by Ebar, Misham and Shamed sons of Elpaal 1Chron 8:12 It is placed alongside a person or place called Hadid  Ezra 2:33; Neh 7:37;  It was rebuilt by Shamed (heb preserved) with its villages 11:35 Ono must have been an early established site as it is mentioned in the lists of Thutmoses III at Karnak (8)

It is described as a plain; Bikah Ono Neh 6:2; A bikah is an area enclosed by mountains (5)  in or near the “valley of the craftsmen” Neh 11:35 or valley of Charashim, most likely wadi Masirah/Musrara (3,6) a side valley leading to the plain of beit Nuba, or the biblical valley of Aijalon, near Lod (4,5).  The area was founded by a son of Othniel from the tribe of Judah 1 Chron 4:14. The word is translated as expert “craftsmen” Isa 3:3 and a character required in the maintenance of the city under siege conditions, Isa 3:8.

Considered Kefr `Ana 10km northwest of Lod(1,5) and mentioned in the Mishna as being fortified by Joshua (2) but there is no reference in the book of Joshua to this idea. K’far Ana is a neighbourhood in Kiryat Ono, where several excavations by the Tel-Aviv university have uncovered pottery sherds (10b)

Hadid

Chadid,  Harim Ezra 2:32, Adida; Greek/Roman Lod-hadid, Adatha; Eusebius(11) Tel-Hadid/el-Hditheh modern

The city  is also mentioned alongside Lod, perhaps el-Hditheh around 6km NE of Lod, and known as Adida  in Greco-roman times, and fortified by Simon Maccabeus (7) Later writers also refer to the town as Lod-Hadid, again reiterating the connection with Lod. (9) It was a town that guarded the road leading to Jerusalem from Lod and Gophnah (10)

The word Hadid comes from a root meaning to sharpen, and is used of sharpening iron tools Prov 27:17; Ezek 21:9,10,11

Incidentally there is a gate called the Bab el Hadid gate near the little western wall in Jerusalem. It would appear that this gate was named after the gate built in Allepo by Mohammed’s grandson? It’s name means the iron gate.

The lesson learnt from the location of Ono and Hadid, is the invitation to both leave Jerusalem and the work that Nehemiah attended there, and also the strategic benefit of being in the hill country. The rolling country is demonstrated in the photograph above.  The challenge was placed before Nehemiah of whether to engage with the enemies of the building work at Jerusalem. Compromise of the energy (Ono) and resolve (Hadid) of Nehemiah was the challenge. There was no room for compromise was his response: I am committed to a great work, do not distract me! Neh 6:2 The opportunity for challenge was seen in Neh 6:1 where Nehemiah had not yet set up the doors. There were still decisions (the idea of the door) to be made, and the antagonists were looking for every avenue to take away the importance and value (note the use of the word fear) of the task at hand. These doors were set up (heb = appointed) in the prophets Neh 6:7 who guided the people in the objective of fearing the king of Judah (Christ) This care of the gates was a continuing work of Nehemiah: 7:3; 13:19 and is a continuing challenge for us to care for what enters our minds and hearts.

http://maps.google.com/maps/ms?msid=205853747490024802331.0004ad684593e12c34a9c&msa=0&ll=32.0561,34.855757&spn=0.040155,0.109606

  1. Easton’s bible dictionary
  2. Arakhin ix.6
  3. James Strong: Cyclopaedia of biblical, theological and ecclesiastical literature pg 213
  4. Smiths bible dictionary; Char’ashim pg 412; Ono 2:236
  5. Robinson: Physical geography of the Holy land pg 103f
  6. Homann: Concise bible dictionary pg 464
  7. 1Macc 12:38;13:13 Antiq 13.203,392; war 4.486
  8. Eerdmans Bible Dictionary pg 989
  9. Avi-Yonah: The holy land pg 158
  10. Avraham Negev: Encyclopaedia of the holy land pg 213 (10b) pg278,279
  11. Eusebius; Onamasticon 24.24 east of Lod
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