Biblical Geographic

Incense altar, found at Samaria. 

Incense was a compound that was proscribed solely for worship within the tabernacle and temple. “Strange” incense was offered by Nadab and Abihu at the consecration of the tabernacle and was the cause for the disaster in the death of these sons of Aaron, Lev 10.  The prescribed incense is described as being “sweet” Ex 40:7; Lev 4:7 etc. The results of both types of incense are so in marked contrast. One ended disaster, the other in sweet smell or pleasing “fragrance” NASB. Incense was incorporated as a representation of the very nation itself in Num 7 and 16 and was a component seen alongside the nation’s sacrifices and access to the deity they worshipped, Deut 33:10.

The apostacy marked in the actions of Nadab and Abihu became a national apostacy under the times of the kings, with incense offered in high places eg 1Kings 22:43; 2Kings 22:17; 23:5,8.

Incense became a token of prayer Ps 141:2; Rev 8:3,4 and the building of the incense altar was a model for the parapets of the roof of the houses of the Israelites, and it was at this very place that should have been dedicated to Yahweh that David later would fall to temptation, 2Sam 11:2. Access to the roof was often via outer staircases so no distraction by daily concerns would interrupt the value of being connected with Deity.

There was also a proscribed “time” of incense Luke 1:10 where the national prayers were offered by the priests, and the nation awaited anxiously outside for the answer of acceptance and the provision of forgiveness and the announcement of liberty.

Incense was an habitual and continuing activity of the spiritual Israelite and offered on his behalf by the priests. Regular prayer by Daniel was undertaken at times when incense would have been offered, and indicates that the lesson of incense is the continuing interaction with deity during every day. The regular prayer seen by the unrolling of rugs and ritual of facing Mecca is a small token of the greater significance once seen in regular offering of incense with its national call to love their God with their heart, soul and mind.

The valley of Achor was one of the entry passes into the central mountain block of eastern Israel. It was here that the Children of Israel witnessed the death of Aachan after his selfish aspirations in taking what was God’s during the campaign of Jericho, Joshua 6:18; 7:24-26.  He became a figure of trouble that would plague Israel throughout their history and his name became a synonym 1Chron 2:7.  This concept was repeated by Elijah to Ahab who had allowed the bringing of Jezebel and her religious affections into the nation. The first appearance of the word is when Simeon and Levi would “frustrate” their father Gen 34:30 a prefigure of the actions of the nation to the goodness and care displayed to them. So the actions of men, and in particular leaders would “frustrate” the land by ill-conceived covenants 1Sam 14:29.

But the valley of Achor has a bright future, for it will be here that the valley of trouble will become a door of hope Hosea 2:15 for the returning Jews of dispersion under the guiding hand of Elijah. 1Kings 18:17,18 Based on the experiences of Jacob where God delivered Jacob from his greatest troubles [a figure of sin itself] God will in the future deliver Israel from his time of trouble Jer 30:7,10 This was the result of God’s promise to Jacob in Gen 28:3,15 to make him into an ecclesia, and not to depart from him until God had finished what he had spoken.

The valley of Achor is the northern boundary between Judah and Benjamin. Josh 15:7 where it reads as the valley of Achor is north of the ascent of Adunnim (bloods). It looked toward Gilgal, the place of circumcision, an activity not performed throughout the wilderness, and a confirmation and seal of the covenants made to Abraham in Gen 15,17. It will become a place for flocks to lie down Isa 65:10 a picture of Yahweh’s people who have “sought me” 65:1,10. A figure used of the spirit of Gentiles seeking for truth 65:1 and a contrast to a people who thought they had found God and contained Him within themselves, when in fact they had blasphemed 65:7. The seed to come out of Jacob then is not a natural seed. 65:9 but the children of God are those by virtue of their imputed righteousness “counted” for the seed Rom 9:7,8; Gal 3:7.

The figures from Joshua 7 are used by the prophet Zechariah to describe the restoration of the people of Judah. Each person from each family from each tribe would personally be touched by the goodness of God in His son, and so be incorporated into the greater family of God. As a response the idols would be taken out of the land and not remembered, prefigured by the teraphim of Aachan destroyed by Joshua, Zech 12:9-13:2.

The change in the location’s name from Ach(an) trouble to Ach(or) fruitfulness demonstrates the purpose of Deity with His people. [Incidentally the expression Door of Hope is incorporated as the name of the kibbutz Petah Tiqvah]

Note that the geography of this segment of the land is to undergo some significant changes. Water flow will join the Jezreel valley, and the water from the temple will flow past this area. The area stands alongside the location of Hammon-gog as a didactic location for those seeking to worship.

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