Biblical Geographic

Ammunition Hill

For more photos see: Ammunition Hill, ISRAEL

What is the significance of Ammunition Hill?

Strategically located in the northern suburbs of Jerusalem is the elevated position known since the British occupation as Ammunition Hill or Givat Ha-Tachmoshet. Because of its strategic elevated location, the capture of Ammunition Hill was the key, the pivotal point that enabled the reunification of the city of Jerusalem in 1967.

Jerusalem has a special place in the purpose of God, being the city God has chosen to place His name and it is destined to be the future capital of the coming Kingdom of God. Jerusalem has an amazing history centred in the nation of Israel – Abraham offered up Isaac there pointing forward to the time when God would give His own Son that we might have everlasting life, the Kings of Judah reigned from here, the focal point of the nation. The fortunes of the nation changed, the centuries have seen many invaders, bloodshed, war, terrorism and hatred.

The prophet Daniel was told of Jerusalem’s down-treading for 2300 years in Daniel 8:13-14. From the rise of the horn of the goat, a symbol of Alexander the Great, to the re-unification of the city of Jerusalem into the hands of the Jews in 1967, when the sanctuary would be cleansed was to be this period of 2300 years (BC333–AD1967).

Jesus told his disciples, Lk 21:24,27,32 And they (Israel) shall fall by the end of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled… and then shall they see the Son of man coming in a cloud with power and great glory… This generation shall not pass away till all be fulfilled. We are living in exciting times that will see the return of the Lord Jesus Christ very soon.

But what of Ammunition Hill’s history leading up to Jerusalem’s reunification?

In the 1930’s the British built a police academy and on the adjacent hill, which is now known as Ammunition Hill, established an ammunition storage warehouse.

During the 1948 War of Independence, Mt Scopus (where the Hadassah hospital and university are located) was cut off from the rest of Jerusalem. The battle at Ammunition Hill was about breaking the blockage of the mined access road and sniper attacks, and also maintaining access to this vital medical service. You may have heard of the Hadassah Medical Convoy Massacre, a convoy of 79 Hadassah doctors and nurses, who were so tragically killed by the Arab forces here at this time.

The Jordanians captured this heavily fortified trenched strategic hill, which sat at a crossroads of defence, during this war of independence, and retained control of it, resulting in the city of Jerusalem being split into two.

The 1948 War of Independence had re-established a homeland, a state for the people of Israel, a dream of the ages come true, but had also created a divided Jerusalem. The bible foretold these events, the prophet Joel (3:1), speaks of a time when God would restore Judah (the 1948 War of Independence achieved this) and also Jerusalem (the 1967 Six Day War).

After the war, armistice lines were drawn up on a 1:20,000 map with wax pens, stretching from Armon HaNatziv to the south of Jerusalem, to Ammunition Hill to the north. The Israelis used red and the Jordanians green lines and as these lines dried the ink expanded to cover an equivalent distance on the map of 200 metres. Quite a delicate problem to work out exactly where the borders were meant to be! Mount Scopus where the university and the Hadassah hospital are located remained in Jewish hands even though they were without doubt within the Jordanian boundaries and technically under the protection of the United Nations.

By visiting Ammunition Hill you can personally appreciate the intensity of the battle the Israeli soldiers fought for the reunification of the city of Jerusalem, in the 1967 Six Day War. The battle started on the night of 6 June and lasted just 4 hours – in these few hours 36 Israeli and 71 Jordanian soldiers died.

The 1967 Six Day War had expanded the borders of Jerusalem by 71km², which included dozens of Palestinian villages where Israel have built 12 Jewish neighbourhoods.

The prophet Zechariah (12:3) foretells that at the time of the end, Jerusalem would be a burdensome stone to all people as a prelude to all nations coming up to it to battle (chapter 14), a battle outlined also in Joel 3 and called Armageddon in Rev 16:16.

Peace talks continue to try and resolve the Israeli-Palestinian question. East Jerusalem and the ever-persistent Jewish building programs to expand existing boundaries of the larger settlements and establish smaller compounds in Palestinian neighbourhoods are a stumbling block to its progress.

How will all this end?

The bible clearly shows the nations would partition the land Daniel 11:39; Joel 3:2 I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations and have parted (partitioned) my land.

Israel are God’s people, Israel is God’s land – God has a purpose with them:

Jeremiah 30:11 For I am with thee (the people of Israel) saith the LORD, to save thee: for though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.

Ezek 37:21-28 And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.

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

Warren's Shaft

For more Photos Visit: Warren’s Shaft

LXX: with their dagger, Tzinor, Tsinor, Sinnor, Joab’s gutter, The gutter, Warren’s shaft, NASB: Water tunnel 2Sam 5:6-8; 1Chron 11:4-6; waterspouts heb tzinor Ps 42:7

Biblical geography is didactic, and if there was any location to demonstrate this it has to be the tzinor.  The commonly told sunday-school story of Joab creeping up the gutter to overcome the forces of Jerusalem is a dramatic and engaging tale; imagine the quietness within the dark space with Joab waiting for the women to lower a bucket or to ambush him on his emergence from the dark. The suspense is riveting, the finality of conquest astonishing and the distinct morals of the story underlined. But the story has even more to it. The Tsinor is the very conduit or method through which God will deliver or save all men, and as such is a pinnacle of demonstrating the escape from the problems of life.

The word tzinor is understood by archeologists to simply mean a pipe (2)  The Tsinor is considered to be the shaft discovered by Charles Warren in 1867. The shaft is comprised of a lower pool, a steeped passage, diagonal shaft and an upright shaft of around 40 feet. It appears from recent findings in 1998 and previous radiometric datings (7) that the shaft is a widening of a naturally comprised karstic fissure or sinkhole. (4) The tank at the foot of the shaft has been dated to middle bronze age II by Reich. (3) That the gutter was within the walls of the ancient Canaanite city was not established until the work of Kathleen Kenyon 1961-7 (6)

Whereas some writers, (including Herzog et al (1)) indicate the finding of the gutter was the shrewdness of the king, it has been suggested that the location of the gutter may have been offered to David by local knowledge. An example could have been Araunah the Jebusite, a local incorporated into the forces of Israel, who we see later in the record 2Sam 24:18. Whether this is the case, it is an interesting conjecture.

Jerusalem was under the control of the Jebusites. Jebus was an ancient name for Jerusalem and identified together a number of times: Josh 15:63; 18:28; Judges 19:10; 1Chron 11:4.  Jebus means to tread down (under foot) and is the manner of the inhabitants to dismiss the value of deity in both Jerusalem literally, and within people individually. This treading down of Jerusalem will continue until all things are put under the feet of him who has real dominion Luke 21:24; Zech 14: 21; 1Cor 15:27,28; Heb 2:8f; Rev 11:2. A small foretaste of this was demonstrated in taking of the city by Joshua from Adoni-zedek Josh 10 That the Jebusites were again in control indicates the failure of Israel to establish their control of the city. An indication of this is seen in Judges 19ff. But this was to change under David, again another foretaste of complete dominion under “my servant David, the king over them” Ezekiel 37:24.

The spiritual parable within the tzinor is remarkable. The Tsinor was the method of overcoming or “smiting” (spiritual) blindness and lameness 2Sam 5:6,7,8 the opposition hated by (David) the beloved. 5:8 These obstacles to spiritual overcoming are inperception and inactivity. That is not seeing deity at work  in personal experiences. “The blind and lame say that he comes not into the house” 5:8 YLit This was the same oppression as outlined in Psalm 42,43: “where is thy Elohim?”.

These thoughts become the essence of psalms 42,43.  The psalm (42,3) is a psalm for the feast of tabernacles. The word multitude 42:2 is only used 1x and means to cover or hedge in, or join. Ylit translates it as pass into booth. and is a figure used of the wings of the cherubim over the mercy-seat Ex 25:30; 37:9; Ezek 28:14,16 and is a picture of Yahweh who covers the head in the day of battle Ps 110:7; and of his everlasting presence 140:7 (9) The psalm highlights the victory of obtaining the perfect rest in the time of the millennium. The psalm answers the following questions:

1. Is and How is God involved in personal experience?: Key Ps 42:2 my soul thirsteth for Elohim for the living El when shall I come and appear before Elohim? It is a psalm of continuing divine experiences: day and night 42:842:3,10 It is a psalm of close personal feelings, note the word soul 42:1,2,4,5,6,11; 43:5 and exceeding joy 43:4 It is a psalm of personal intimate feelings; with them 42:4; in, within me 42:5,6 over me 42:7 say with me 42:8 within me 42:11. It is a call in fear of separation 42:3,9; 43:2;  it is a call for the confidence of the presence of God in life’s events 42:5,11; 43:5 and noy just anyone’s Elohim, but mine! 42:6,11,5 the El of my life 42:8 and the living El 42:2 and the Elohim of my strength 43:2
2. What separates from God? The taunting nature of where is thy Elohim? that Elohim is not involved. 42:3,10 This is the greatest enemy 42:10 which is only an issue when it affects our minds, and when doubt questions the very involvement in personal experience of God within me 42:5,11; 43:5 cf Col 1:21.
3. So what overcomes the challenges of others, and self-doubt? Remembering in the place pf sanctuary (Hermon) at a time of small beginnings, God is willing to work, it only needs us to accept his power, he commands it!. This needs to be a recurrent decision, so his presence in our mind and actions (not blindness and lameness) will become His song and My prayer! The process is called the noise of God’s tzinor 42:7. The tzinor is called His waves, His billows that go over me!  So the most difficult things in life are not the worst at all! They are an expression of the care of deity in developing us to trust Him, and to value his presence. The worst things in life can in fact be the commanding of God’s mercies! 42:8.
4. What is the result of going through the tzinor? The health of my countenance 42:5,11; 43:5 [commanding deliverance 44:4] Health heb Yeshua = gk Jesus! Yeshua, the salvation of the faces! = the tower of salvation for his king 2Sam 22:51. Exceeding joy 43:4 contentment in experience, a good conscience, but also the satisfaction of immortality in perfect access to the altar 43:4.
5. What is the result of not going through the tzinor? Mourning, and ultimately forgotten by God, 42:9; 43:2.

Christ was the epitome of the tsinor. He was touched in every experience with the presence and objectives of deity: He was touched by sickness and infirmity Matt 8:15,16 he learnt from the things he suffered Heb 2:14 and the pinnacle of his feelings in the tzinor was when he was crucified 2Sam 23:7; Heb 4:15; Isa 53:5.

Incidentally, note the difference between the records of Samuel and 1Chronicles. Within the Samuel record David is recorded with taking the city whereas the Chronicles record has Joab within the action. It is apparent then that Joab was acting as a representative of David himself within the Chronicles account. But why not continue the Samuel approach? Ezra was using the co-operation of Joab with his leader as an example how delegated authority was given. This was of particular interest to the readers of Chronicles as the Samaritans were claiming their authority within the establishment of the kingdom. The book clearly demonstrates the divinely ordained king, religious structure, delegation of authority and position of divine interest in Jerusalem to counter these objections.

1. Chiam Herzog: Battles of the bible pg 101
2. Tzaddik’s guide to Jerusalem pg 33
3. Avraham Negev: Archeological encyclopaedia of the holy land pg 263
4. A feature of limestone country with fissure, sinkholes and other natural erosions by water
5. The holy land, an Oxford archeological guide, J Murphy-OConnor pg 110f
6. Dave Winter: Israel and the Palestinian territories pg 177; Tushingham et al: Excavations in Jerusalem, 1961-7: the settlement in the Bronze and Iron ages pg 1989; K Kenyon Jerusalem  pg 19-22
7. Palestine exploration quarterly vol 131 pg 193 the crust on the walls was radiometrically dated to be more than 40,000 yrs old
8. Bullinger: Companion bible pg 100,101note the excellent map of Jerusalem on page 100
9. see Edersheim: The temple; its ministry and service pg 176f

For more Photos visit: Walls & Gates of Jerusalem

The gate is known by several names:

• Bab al Rachma or Gate of eternal life – Arabic
• Golden gate, a mis-reading of the Greek and Latin – horea aurea gate to the name commonly given as “golden” Arabic:  Bab al Zahabi
• Sha’ar Harachamim the gate of mercy, after the Jewish practice to pray here in the light of the place of Messiah’s return.
• Susa or Shushan gate – Herodian
• Porte Dore’e – French

The “golden” gate finds a special place in the construction of the temple mount. It stood on the location of the previous eastern gate that connected the eastern prospect of the temple via the bridge to the temple mount where the sacrifice of the red heifer, and the despatching of the scape goat on the day of atonement.

The golden gate is a construction, probably from around the time of Justinian on the previous ancient foundations. There is an illustration of the gate within the Madaba map c6,7 AD confirming this early Byzantine origin. Stones from the previous wall were observed inside the gate before the modern pavement was laid, and thought to be columns supporting the east gate from the time of Solomon, with  adjacent stone relics of Nehemiah. The gate is mentioned as the east gate  in 1 Chron 9:17; 26:14; Neh 3:29 Numerous legends have grown around this gate, with the idea understood by both Muslim and Jew alike that the Messiah will re-enter Jerusalem via this gate. There was then a prestigious attachment of being buried close to this gate, and considered then to be among the first to be resurrected! Sultan Suleiman blocked the gate with stones to prohibit this return in 1541!

There is some scriptural evidence behind this legend, but the timing of the resurrection is incorrect. The glory of deity would return from the way of the east as described by Ezekiel the prophet: Ezek 43:2, returning from the direction in which it had left previously 11:23. The feet of the Messiah will stand on the mount of Olives Zech 14:4, however prior to this return of the Messiah to Jerusalem, his resurrected people will arise with glory from Mt Sinai and travel through the arabah Deut 33:2; Hab 3; Ps 68, before tidings out of the east trouble the invader of the lands of Israel who will confront the Messiah and his saints at Jerusalem Dan 11:44; 12:1 at which time Jerusalem will be delivered Isa 59:20,21.

The gate should not be confused in the Harshith or east gate entering into the Hinnom valley Jer 19:2 9 margin: gate of potsherds.

A Picture of the Opening of the Caves of Zedekiah

It has been suggested that the caves found adjacent to the Damascus gate were the caverns through which Zedekiah would flee from the final moments of the siege of Nebuchadnezzar. I believe this is not the case, and here’s why:

The kings men fled by the way of the gate between the two walls which is by the king’s garden 2Kings 25:4 and the king went by the way of the plain, and being pursued by the Babylonians was overtaken near Jericho. Note this section from kings is repeated twice  in Jer 39:4,5 and Jer 52:7,8. From this we see that the gate was between the walls. This was the section between the wall of Hezekiah on the west of the Tyropean valley, and the wall on the east surrounding the palace of the king, and in particular near the Siloam pool and the fountain gate. Neh 3:15. The location on this fountain gate was near the dung gate see Neh 12:37. The king’s garden is thought to be a terraced and enclosed area southwest of the Siloam pool (1)

Nebuchadnezzar besieged the city, arriving from the north, with a full description of his path illustrated in Isa 10:27-32. It appears that the major POW camp being at Rama, or near mod Ramallah, Jer 40:1.

The road was to “the Arabah” and possibly the same route as from Mahanaim to Hebron via the extension of the Kidron valley cf 2 Sam 4:7. The intention of the king was possibly to escape to the land of Ammon, to which there were a number of connections in the record of Jeremiah: There were already escapees into Jordan Jer 40:11,12; and another exodus to Gilead in Jer 40:13f

Further information on the attempted escape is provided by Ezekiel, who predicted the event: The prince (Zedekiah) that is among them shall bear upon his shoulder in the twilight and shall go forth, they shall dig through the wall to carry out thereby, he shall cover his face, that he see not the ground with his eyes (But) my net also will I spread upon him, and he shall be taken in my snare and I will bring him to Babylon to the land of the Chaldeans, yet shall he not see it (being blinded at Riblah), though he shall die there, Ezek 12:12,13. The details of the capture of Zedekiah were to be that Yahweh was in control as a sign to Ezekiel that He had done it!  12:11 a matter of emphatic oath 17:19 because he has trespassed against me 17:16-21.

So why did Zedekiah get caught? It was to clearly demonstrate the results of breaking covenants. Zedekiah was notorious for breaking covenants see Jer 34. Zedekiah had proved a breaker of covenants with Babylon, 2 Kings 24:20 and in particular Nebuchadnezzar had made him swear by Elohim (of Israel) 2 Chron 36:13. Mine (Yahweh’s) oath he (Zedekiah) has despised and my covenant that he hath broken, even it will I recompense on his own head Ezek 17:19.  Shall he prosper 17:9,10,15 shall he escape? 17:15 shall he break the covenant and be delivered? 17:15. That Zedekiah was caught answers directly the last question, and indirectly the first two for us as well. God calls men to himself by covenant Ps 50:4 and will bless and deliver those who keep the conditions of it, or deliver to rightful judgment Heb 10:26,27; Rom 2:4,5.

To not keep the covenant conditions is to be a profane man (one who crosses the threshold of the house) So Zedekiah was called not only wicked but a profane prince of Israel. His day had come Ezek 21:24-26 and now following his departure there has been no king in Israel unto deity would give the throne to another. Ezekiel’s prophecy demands the return of  a king again to Israel, (also returning in the path of his departure). This was the subject of the prophecy concerning Christ, whose throne was to be given to him by Yahweh Luke 1:32 and for which cause he was born, John 18:37.

The repetition of the words of 2 Kings in the record of Jeremiah raise an interesting question: who wrote the book of kings? It is suggested by Rabbinic tradition (3), and altogether possible that Jeremiah compiled the records of the kings under the initial guidance of Josiah. Some Talmudic orderings of the bible placed Jeremiah following directly after the books of Kings (4), others Kings then Isaiah and then Jeremiah.  Consider also the following:

1. There is no mention of Jeremiah by name in the books of the kings, yet a number of references in the book of Chronicles. If you were writing a book, you would not list yourself as a particular reference, but would rely on the testimony of other characters for the strength of the argument.
2. The author writing of the events of Rehoboam lived after the captivity of Samaria 1 Kings 12:19
3. There is exhaustive repetition of the words of 2 Kings 23,24 within the book of Jeremiah, being the last prophet of note in the time-frame.  [I note the involvement of the same within message of Isaiah 36;1-38:8; 38:21-39:8 quoting from 2 Kings 18:13-20:19]
4. There is a strong repetition of the events being “according to the word of Yahweh” or “according to the word of the man of God” This was the primary argument of Jeremiah; that Yahweh had sent prophets early and repetitively to the nation, but they did not hear! examples: Jer 7:25; 25:15,27; 26:5; 29:19; 35:15;  42:6; 44:4
5. Hilkiah found the law in the time of Josiah 2 Kings 22:8 and Jeremiah is described as son of Hilkiah Jer 1:1 and so was most likely appointed by Josiah to continue the reformation commenced in his day.

If Jeremiah was the author, then what was the purpose of the books? That Yahweh was involved in the unfolding of Israel’s history, that there was an urgent and ongoing need to always hear the message of the prophets, and that even in what was desperate circumstances Yahweh would be aware of His spiritual remnant, and would be attached to those who would seek after Him. Jeremiah remained in the land of Israel after the captivity, and was taken into Egypt. His message regarding the outcome for the nations, [a large slab of the end of the book] was precipitated on the evidence that God was in control previously.

So what about the caves near the Damascus gate? I am unaware of any particular scriptural importance of these caverns, outside that Herod used some stone from here for renovations of the temple. Suleiman the Magnificent used rock from here also for construction of portions of the walls.  The caves are enormous, covering an area estimated around 5 acres. The stone is meleke (king’s) limestone. Further ancient quarrying of this limestone were also found in the Sanhedriya neighborhood of Jerusalem (2006)

Historical descriptions of the quarries can be viewed here: http://www.jerusalem-library.org/frameset.php?content=result_content1.php%3Findex=1018%26newsearch=1&seeAlso=blank.html  A recent video of the inside of the caves was published in the Jerusalem post and can be viewed at: http://www.jpost.com/VideoArticles/Video/Article.aspx?id=235992

http://maps.google.com.au/maps?q=jerusalem+&hl=en&ll=31.782375,35.230711&spn=0.001418,0.004281&sll=38.047387,-80.439482&sspn=10.7565,26.740723&vpsrc=6&t=h&z=19

1. WHMare, The archeology of the Jerusalem area
2. Josephus antiq x.viii.2
3. Eerdmans Dictionary of the bible pg 686; Talmud Baba Bathra 14b-15a
4. Mercer’s dictionary of the bible pg 436
5. Rahel Bar-Natan (August 19, 2008).  Jerusalem, Sanhedriya; Hadashot Arkheologiyot: Excavations and Surveys in Jerusalem (Israeli Antiquities Authority) Journal 120 see also web overview of the quarry: http://www.hadashot-esi.org.il/report_detail_eng.asp?id=861&mag_id=114.

For More Photos Visit:  Walls of Jerusalem

For those interested in a follow-up from our previous post: http://biblicalgeographic.com/2011/08/11/hadrians-pillar-damascusnablusshechem-gate-jerusalem-israel/

The Damascus gate has recently undergone some renovations, and a description of the renovations can be read here: http://www.haaretz.com/print-edition/news/jerusalem-old-city-renovation-shows-gateway-to-the-past-1.378976  and comments on the gate by Leen Ritmeyer here: http://www.ritmeyer.com/2011/08/17/restoration-of-the-crown-of-the-damascus-gate/

This gate was also known as the Nablus / Shechem gate, and was the gate through which Saul would have in his intense hatred of things “christian” pursued the followers of  Jesus, even to the extent of receiving commissions from the authorities to bring the sentence of law on Jews who had fled to the city of Damascus. Of course the existing gate is Ottoman in origins, as the previous gate through which biblical characters would have passed was completely destroyed in AD70 and if any remnants were left they were destroyed for the construction of the plaza in the time of Hadrian AD130f

Here is the non-tourist picture of the temple mount.  Access to the mount is controlled by the waqf and to strict standards: you cannot wear a short skirt, you cannot carry a bible or other religious material. Access to other locations on the mount is restricted as well, so one cannot enter the dome of the rock or the Al-asqa mosque, the golden gate complex, “solomon’s stables” etc.  The city of Jerusalem is known throughout the islamic world as al-Kuds or “the holy” and although not mentioned by name in the koran, the city is considered later in islamic history as the location where Mohammed lept on his ascent to heaven, the hoof-print leaving a dint in the rock, hence the name: the dome of “the rock”  It is then remarkable to see such a pile of trash in what is considered or at least publically presented as a holy place. There is considerable angst felt purely in the discussion of the name of the temple mount itself. By calling it the temple mount indicates your persuasion that the site was related to the religion of the Jews, and in particular to Herod and Solomon’s temples. Otherwise it is called the Haram al-qudsi esh-Sherif, the noble/holy-sanctuary, and to use the term hallows the sanctity of the primarily the Al Masjid al Aqsa of the koran, [the furtherest mosque] commenorated in the mosque on the southeastern corner, closest to and facing Mecca.

So what makes a place or person holy?

Holiness can be ceremonial, so in biblical terms there was washing of hands, shaving of heads, changing of garments, abstinance of contact between men and women, separation by distance by living or residing away from the tabernacle, and so forth. This importance of holiness would not only apply to people, but also to vessels, animals and such like. To have contact with a defiled vessel would make a man unconsecrated, to touch a leper or a dead person would render unable to engage in worship, and place a man or woman outside the camp.

Holiness is a marker of distinguishment. The Nazarite would carry a vow of separation on his head. This was a mark of the consecration of Elohim on his head. Num 6. His or her willingness to serve deity represented in the unrestrained locks of hair, seen again in the hebrew expression “vine undressed” Lev 25:11. The vine was not pruned during the Jubilee year, a year representing a life without the shackles of debt, spiritually demonstrated in absence of sin and death Isa 61, having been removed on the day of atonement, the day when the year of liberty was proclaimed. Paul would say he was separated (made holy) TO the gospel of God, Rom 1:1. This holiness was not separateness from others, but an engagement in a positive and active task of creating peace between God and his fellows.

Christ was the pinnacle of holiness in the arangements of God. By the very striking influence of his Father on his mind, Jesus was led to a disposition of holiness that demonstrated the value of his association, Rom 1:4. This could not be defiled by contact with things that were unholy, touching women with issues, lepers and the dead Num 5:1 ; Matt 8 and eating with sinners and publicans. But while completely observing the commandments of the law, Christ would indicate that uncleaness would come from within, from the heart of man Matt 15:19 and so the real reform in holiness is the conversion of the heart to accept God fully.

A perfect heart comes from obeying God’s commandments 1Kings 8:61. To these men and women who care for Yahweh, Yahweh will care for them 2Chron 16:9, “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” Isa 26:2-4.

http://maps.google.com.au/maps?q=jerusalem+israel&hl=en&ll=31.778266,35.234715&spn=0.002836,0.008562&sll=40.380028,-96.767578&sspn=39.693536,106.962891&vpsrc=6&t=h&z=18

The streets of Jerusalem are given a specific mention in scripture. It is predicted that the streets of Jerusalem will contain a whole gamut of ages of people dwelling in her: “Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain. Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof” Zech 8:3-5.

The streets of cities are an indication of their influence. So Christ would be killed in the streets of the great city, which was a “spiritual” space, characterised by events and morality seen in Egypt and Sodom, Rev 11:8.

Jerusalem likewise is the place of the spiritual influence of the “God of Jerusalem” 2 Chron 32:19 the city of a living El Heb 12:22 and thus styled a “heavenly Jerusalem” because the origin of the spirit of those living there originates from the residing place of deity.  The sphere of influence of such a deity is not restricted to just the boundaries of the material city. So men were “counted” by deity as being born there, even though the land of their nativity like Abraham was in some cases vastly removed geographically.  Abraham was “counted” for the country when God accepted the nature of his faith Gen 15:5,6 and all men can share in the same benefits by having the same faith as Abraham: “Know ye therefore that they which are of faith, the same are the children of Abraham” Gal 3:7 and counted as children of the living God of Jerusalem by that faith Gal 3:28,29. Jerusalem then is used in scripture as the family origin of faith and spiritual development of all who would accept God. Gal 4:26,27; Isa 66:13 and so sharing in the faith of the patriarchs is to share also in the city that they sought Heb 11:6,.7 Sarah would say when comprehending the vast privilege of sharing in the family of God, and the origins of those built in the city they looked for: “God hath made me to laugh, so that all that hear will laugh with me” Gen 21:6. Our responsibility is to take time to hear the mouth of deity who is calling for all men to dwell in His city.

This call will be heard throughout all the earth, and men shall flow up to Jerusalem, Isa 2:2. “Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness” Zech 8:7. This will be a confirmation of the covenant terms seen in Genesis 17 where God promised to be intimately related to Abraham: “You and Me”. This is the terms of the covenant expressed throughout the scriptures of truth, that deity will be to them for Elohim, and they to Him for a people, Ex 6 et al. The glad tidings are that God can dwell with us, (Emmanuel) in such a way to form a relationship that cannot be broken, because the origins of the relationship reside both in heaven and the city to which Abraham looked for, Rev 3:12.