Biblical Geographic

Herodium

For more photos see: Herod the Great – The Great Builder

Rising commandingly above the surrounding hills 12 km south of Jerusalem, is the mountain palace-fortress called Herodium. This impressive structure was built by Herod the Great, a pro-Roman Idumean who converted to Judaism and reigned as King of Judaea from around 37BC until he died in 4BC.

The year of Herod’s death in 4BC is a vital chronological link to identifying the year of the birth of the Lord Jesus Christ, who was born before Herod died (Matt 2). The Bible tells us (Luke 3:1,23) that Jesus was 30 years of age in the 15^th year of Tiberius Caesar, which historians identify as AD26. This date then forms part of the solution to the 70 weeks prophecy of Daniel 9:24-27.

We read of Herod in Matt 2:1-18 where the wise men from the east ask him, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. Herod was extremely upset at this news and enquiring amongst the chief priests and scribes learnt that the King of the Jews was to be born in Bethlehem as the prophet Micah had prophesied (Micah 5:2). Then Herod, when he saw that he was mocked of the wise men, was exceeding wrath, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men, v16. Herod died soon after, being unsuccessful in the murder of the Christ but being the means of fulfilling the prophecy that Christ would be called out of Egypt (where his parents fled with him) Hosea 11:1; Matt 2:15, just as the people of Israel were under Moses.

We can summarise the story of the birth of the Lord Jesus Christ and its order ­as follows:

• He was born in Bethlehem Matt 2:1, in a manger Luke 2:7.
• That very night the shepherds came to visit him, Luke 2:11-16.
• The wise men came to Herod the following morning or afternoon, Matt 2:1 KJB having been or after he was born in Bethlehem the wise men came….
• That night God appeared in a dream to the wise men to warn them and they departed from Bethlehem to their own country, by-passing Jerusalem.
• The next day he probably moved into a house Matt 2:11, where the wise men presented him gifts of gold, frankincense and myrrh.
• Joseph and Mary fled to Egypt before word of his birth could reach Jerusalem.
• Jesus was circumcised the eighth day Luke 2:21, maybe en-route to Egypt.
• Herod dies within 40 days of his edict to kill all the male children under two.
• Joseph and Mary return to Jerusalem by the 40^th day to dedicate Jesus at the Temple Luke 2:22.
• God warns them in a dream not to tarry in Jerusalem for fear of Archelaus, Herod’s son, and so they return to Nazareth, Luke 2:39; Matt 2:22.

So returning to Herod, what else do we know about him?

Herod was born in Idumea around 74BC, his father was Antipater an Idumean and high-ranking official under Hyrcanus II and his mother Cypros was a Nabatean. Herod was a converted Jew, who was elected as the King of the Jews in 40BC (Josephus), he captured Jerusalem with the Romans in 37BC and became sole ruler of Judaea. He married Mariamne a Hasmonian princess, the granddaughter of the High Priest from the ruling dynasty of the time that the Maccabees established. This dynasty was a religious and political union, the head of which was the High Priest. This marriage was to help secure Herod claim to the throne and gain favour with the Jews.

Though he had nominally converted to Judaism, Herod was a heathen in practise, notorious in character, crafty, cruel and jealous, revengeful, having a fury for power, and therefore suspicious of everyone around him.

To secure the throne he even murdered members of his own family. He falsely accused and executed Mariamne his wife and three of his sons, He drowned his wife’s brother in a bath, murdered his wife’s 80 year old grand-father and his father’s murderer. He killed many rabbis, 45 members of a rival faction, and lastly all the males under 2yrs of the Bethlehem region when he heard of Jesus’ birth.

His sons include Herod Archelaus ethnarch of Judaea, Samaria and Idumea and Herod Antipas tetrarch of Galilee.

Herod the Great is well-known for his amazing building projects that are still evidenced in Israel today, such as the expansion of the Temple in Jerusalem (also called Herod’s Temple), the city and harbour of Caesarea Maritima, the development of water supplies for Jerusalem, the fortresses of Masada and of Herodium, the rebuilt fortress of Macherus and the enclosure of the Cave of the Patriarchs.

Along with Cleopatra he owned the enterprise of extracting asphalt from the Dead Sea and he leased copper mines on the island of Cyprus.

From all this we can appreciate he was a notable character in the history of the Jews.

What of Herodium itself?

Herodium is a man-made fortress/hill, built by Herod the Great between 30-20 BC. It was one of his palaces, but also it was his summer villa. There were a line of fortresses that spread right across the country: Herodium, Masada, Macherus, as we have mentioned, all built by Herod the Great. Herodium was important in the second temple period, whereas Tekoa which it looks down upon, was important in the first temple period.

Josephus writes, Herod built a fortress upon a mountain towards Arabia, and named it from himself Herodium; and he called that hill that was of the shape of a women’s breast, and was sixty furlongs distant from Jerusalem, by the same name. He also bestowed much curious art upon it with great ambition, and built round towers all about the top of it, and filled up the main space with the most costly palaces round about, insomuch that not only the sight of the inner apartments was splendid, but great wealth was laid out on the outward walls, and partitions and roofs also. Beside this, he bought a mighty quantity of water from a great distance, and at vast charges, and raised an ascent to it of two hundred steps of the whitest marble, for the hill was itself moderately high, and entirely factitious. He also built other palaces about the roots of the hill, sufficient to receive the furniture that was put into them, with his friends also, insomuch that on account of its containing all necessaries, the fortress might seem to be a city, but, by the bounds it had, a palace only Josephus p 453.

Josephus also records that Herod was buried at Herodium. The remains of his grave, sarcophagus and mausoleum on Mt Herodium’s north-eastern slope were only discovered in 2007. The body was carried upon a golden bier, embroidered with very precious stones of great variety, and it was covered over with purple, as well as the body itself; he had a diadem upon his head, and above it a crown of gold; he also had a sceptre in his right hand… so they went eight furlongs to Herodium; for there by his own command he was to be buried; – and thus did Herod end his life Josephus pp 367, 470.

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.

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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

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!

For More Photos Visit: Dead Sea

The valley of Adummim or the ascent from Jericho to Jerusalem, past Maale-Adummim and east through wadi Kelt (Qelt/Qilt)  (Luke 10:33) is considered the backdrop to the parable of the good Samaritan, Luke 10:35-37. The ancient roman road follows almost the same path as the modern road, and a little to the south. The location of Adummim, is near Maale Adummim, and the location is marked by the construction of a fortress in the time of Eusebius called Maledommei (2) the castle of Adummim by Burchard (3)  and a  crusader castle on the north side of the road by the knights templar, called Maldouin or Chastel Rouge, with all these names indicating the heritage of the place. A khan called “the khan of the Samaritan” (Le Khan de Samaritan) is not far from this castle, and is considered as the basis for the parable mentioned. Pompey passed through Adummim en route to Jerusalem (1) A further location half-way up wadi Qelt is a section of the wadi called wadi Tal’et ed-Dam, again carrying the toponym

The parable of the actions of the Samaritan demonstrates that love of God is an active appreciation. It involves the giving of both time and money 10:35 physical and emotional exertion, with the binding of wounds with the pouring of personal oil and wine. Binding up wounds an indication of not only physical injury but spiritual position, and pointed at those in the nation that thought they had no need of healing of wounds.

The valley itself  marks the boundary between the tribal inheritance of Benjamin and Judah, Josh 15:7; 18:17.  Jerome and others make the association with red soil or rocks, but the area is comprised of white limestone. The LXX considers the location as the ascent of the red/blood haired men. The same word adummim  is used of the blood stained garments of the conqueror from Bozrah Isa 63:2 cf 2 Kings 3:22. This clearly is an indication of the blood stained garments of the messiah, particularly in his agents returning from the wilderness of the peoples with his redeemed, but once smitten brethren. Israel in their diaspora have been troubled, and afflicted, and it will take the same active spirit of the Samaritan to convince them of the value of the sacrifice of their messiah once offered a few miles from this location outside Jerusalem. They will echo the words of Hosea: “Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up”  Hos 6:1; Deut 32:39; Jer 30:17.

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1. Smiths bible dictionary pg 666
2. Eusebius onam 24:10
3. Burchardus, de mounte Sion, AD 1280, pg 64

Beth-Jeshimoth: The photographs attached demonstrate the eastern margins of Jeshimon as it reaches toward the Dead sea, with the foothills of where Balaam and the princes stood to view it in the background.

Jeshimon has the idea of wasted, or destroyed and is a reference to wild and dry wastelands on the margins of the Dead Sea, and in particular reference to the area around 55km by 25km on the western side.  Jeshimon is described as being both the place where the princes of Israel would view Num 21:20 and then Balaam Num 23:28. In fact there is three consecutive locations that both the princes of Israel and then Balaam both would stand.  Jeshimon was the end of a man without God. To take another’s water and not the water of deity would end up in this place. The princes would dig wells, be involved in Nahaliel (the rivers of El) and vow not to take from others wells in Num 21, and it would appear that spectacular rainfall may have been instrumental in the battle of Arnon in the same chapter. The proper noun is translated by several bible translations as follows: Wasteland NIV, NASB  Desert ESV looks over the surface of the waste Darby which is looking on the front of the wilderness YLit.

The term “Yeshimon” is used as a generic term for wilderness, with the intent of lack of growth or vegetation, Ps 78:40; Isa 43:19 etal. A term used of the wilderness experienced after leaving Sinai Deut 32:10. It is used in contrast to the term Midbar, which has the idea of driving wind, which was the presence of the divine spirit operating to develop men and women in their passage through life. The idea of Midbar can contain purpose of execution, whereas Jeshimon does not.

The only other place Jeshimon is used in scripture is the during the pursuit of Saul, David was to hide in the hill of Hacilah near Jeshimon, 1Sam 23:19,24; 26:1,3 and in the arabah south of Jeshimon, placing him in the valley of salt, famous later in one of his conquests against the Edomites, Ps 60. It is apparent then that the wilderness of Ziph, being the borderlands of the Judean foot-hills looked down on Jeshimon.  Khirbet Khoresa (1) has been suggested for Horesh 1Sam 23:19.

Beth-Jeshimoth at the left of the this photograph

Another specific location that includes the same hebrew term is Beth-Jeshimoth, (Num 33:49; Josh 12:3; 13:20; Ezek 25:9) located at the entry of the Jordan river into the Dead sea. This location confirms the spiritual intent that the natural course of man is toward destruction, the point at which the natural flow from vigorous bubbling waters leads to the distinct sterility of salt in the Dead sea. It was the southern limit of the encampment of Israel, extending for around 9km from Kafrain or Abel-shittim. The two limits marking the prospects for the encampment, the mourning of the piercing representing the empathy for, and acceptance of the crucifixion of Christ, Zech 12, and the destruction for those refusing it. It is most interesting that the encampment of the tribes, in particular Simeon, were most devastated in the events of Baal-peor were on this southern side, and closer to Bethjeshimoth.

1. Erdmann’s dictionary of the Bible pg 536

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Abraham was instructed to walk through the land as a condition of his inheritance Gen 13. The same requirement was seen later by the spies who walked through the land Num 13:1f which Yahweh had already spied out for them. Ezek 20:6 It was Yahweh Himself that would go before them Deut 1:30,31,33  The spies left Kadesh Barnea and travelling as far north as the entering in of Hamath were to see the extent of the land of their inheritance, and joined Deity in His choosing a land that was perfect for their spiritual development and inheritance. It was to be a land that Yahweh delighted in. So the spies brought back tokens of the fellowship they had with Yahweh himself, [carrying between two] large bunches of grapes from Eschol. But the men of Israel did not have sufficient faith Deut 1:32 to obtain inheritance or even sufficient faith to join with Elohim in their shared passion of the land.

In Num 15:39  the Israelites were instructed to wear blue ribbands on the fringes of their garments, illustrating the borders or extent of the movement of their feet. [Similar figure represented in the blue stripes of the Israeli flag representing the Nile and the Euphrates] But this was not to be physical land that they would walk on, but the method of walking in the land represented in moral values. The manner of their walking was to be seen [heb spied] by others so they would not spy out for their own heart! But share the heart of Elohim who was walking with them Num 15:41.

Joshua and Caleb understood this concept very well, when calling the tribes together they would give instructions for seven tribes to spy their inheritance before taking it. [The other 5 tribes: 3 instructed to spy in Num 21 and Judah already spied for by Caleb, and Ephraim by Joshua in Num 13] Caleb then asks for Hebron for his inheritance. This was to be no easy task, as the city was well constructed and guarded by Giants (no doubt some of the giants referred to in Num 13) Kirjatharba (Kir city from the idea of an enclosure or guarded wall) arba the number four. Josh 15:13  The four were Anak and his three sons who represented all forms of sin that can so easily destroy faith. The lust of the eyes, the lust of the flesh and the pride of life. 1John 3:6 But when Caleb took the city the land had rest from war Josh 14:15.

The power that was with the Father of faithful was and is greater than the world 1John 4:4 The overcoming of sin is the method of inheritance Ex 34:9 and the spying of the land is the exercise of a man’s faithfulness in exploring how the word of God affects him personally. There is no greater way to appreciate the power of inheriting the values of God than to be challenged in why and how we hold onto it. The journey through the wilderness in the ecclesia is through a wilderness pitted with traps and in the shadow of death Jer 3:1-6 But throughout all the walk God holds our hand, holding us like a horse in the wilderness that we do not break our feet Isa 63:12-14,17-19.

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That Hebron is a Jewish location is probably the greatest understatement of all time, for buried here are the Patriarchs of the nation. Abraham and his wife Sarah, Isaac and his wife Rebekah, and Jacob and one of his wives, Leah, are all buried here. Gen 49:30,31 The purchase of the site for burial was undertaken after an elaborate arrangement with Ephron the Hittite, prefiguring the death of the Messiah. This site was to become for Abraham “an earnest of his inheritance until the time of purchase redemption”  Eph 1:14 and only obtained at the time of his death Gen 24:1 In figure Abraham stands up, or is lifted up in figure of John 3, then bows before the people of the land, (representing the effects of his nature finally succumbs) 23:7,12 at the time of reckoning.  People were prepared to give Abraham the plot, but Abraham insists on payment, in a similar manner to David who insists on payment for the sacrifice on Moriah. It is done in the presence or audience of the people 23:10,13,16 a figure of Christ who spoiled principalities and power making a show of them openly, triumphing over them in it Col 2:15 the tomb being then in the centre of a field (the place of all human endeavour and toil cf John 4:35) with many trees, representing all those who would follow his path in life.  Thus the borders “were made sure” Heb Quwm to make a stand. This became a sure principle that could be depended on for all time, and within a small parcel within the land to which he was a stranger, (whose borders were set from earliest times Gen 10 19) was a glimpse of a principle of overcoming the Canaanite.

It should be noted then that within the record, that Gen 24 then the establishment of a wife for Isaac, comes on the heel of the demonstrated death of Abraham as the messiah in Gen 23.