Category: SHEPHELAH


Ono, Hadid; Shephelah, ISRAEL

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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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Sha’arayim, Khirbet Qeiyafa, Shephelah, ISRAEL

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September 21, 2011

(6)  To visit this location is now on my wish list! So any reader having been here, please contact me!

Recent archeological excavations at Khirbet Qeiyafa have unearthed an early iron age IIa  settlement that confirms the early organised national infrastructure of Israel. There was no porcine bone fragments and pottery shards were different to the nearby Philistine occupations. What was remarkable about the excavations was the estimated 200,000 tons of stones moved onto the site for construction and the presence of two gates. Carbon dating of organic matter dated this earliest construction layer (on bedrock) to 1051-969BC around the time of the establishment of the monarchy in Israel.

The presence of two gates is unusual, with even major cities such as Lachish and Megiddo  having only one gate. The location of this site near Azekah (west 2km) and Shocoh ((southeast 2.5km) makes this an excellent candidate for Shaarayim (heb two gates) listed next to them in the lists of Josh 15:36 .

A remarkable ostracon was found at the site with the inscription interpreted by Dr Misgav and Prof Galil et al, assumed to be similar sentiments to Isaiah 1:17, Psalms 72:3, Exodus 23:3 but not a copy of a particular biblical text, and now on view in the Israel Museum. It is considered the most ancient Hebrew text. (1)

  • you shall not do [it], but worship the [Lord].
  • Judge the sla[ve] and the wid[ow] / Judge the orph[an]
  • [and] the stranger. [Pl]ead for the infant / plead for the po[or and]
  • the widow. Rehabilitate [the poor] at the hands of the king.
  • Protect the po[or and] the slave / [supp]ort the stranger (1)

The hebrew Sha’ar is translated as gate in all occasions except one, and this verse highlights the concept of gates: “as he thinketh in his heart, so is he” Prov 23:7 The root word of gate means to split open, reason out, calculate, reckon etc. Gates represent then the “desire of the mind” Deut 18:6 and the opening into the real motivation of a person. That a city had two gates is an indication of a “double minded” man James 1:7,8; 4:8 who is unstable in all his ways, because he is not committed to one course of action. A divided city, family or ecclesia cannot stand. Mark 3:24 It is this uncertainty of commitment that God hates Ps 119:113.

The city is mentioned two other times: It was the escape route for the Philistines 1 Sam 17:52. This then was the failure of the Philistines, they fled because there was division in their camp and escaped via Shaarayim 1 Sam 17:52. This was a direct contrast to a positive stand made earlier by the Philistines 1 Sam 4:9 “quit ye like men, quit ye and fight” Good advice taken by the apostle Paul to persevere under duress 1 Cor 16:13.

The second is a city listed amongst the cities of Simeon 1 Chron 4:31. The list of Simeon’s inheritance is remarkable, for this was an inheritance that was obtained by the encouraging conduct of the tribe of Judah who joined Simeon to take their inheritance. Judges 1:17 The Chronicles record outlines the spiritual development of the tribe of Simeon so there where the family was once:

  • “did not multiply like the children of Judah” 4:27 they became a house “that increased greatly” 4:38
  • they had sons and daughters 4:27 they became men “mentioned by name” 4:38
  • a tribe which lost their inheritance around the time of David 4:31, they became a tribe that retook their inheritance in the time of Hezekiah 4:41

This development of the tribe demonstrates that there were vital failures in their early occupation, and one of these cities was Shaarayim 4:31 double mindedness!

God wants our whole heart, soul and mind. Mark 12:30 and to commit ourselves wholeheartedly to service of our father and our brethren.  This city is a timely reminder to dedicated service.

Over 100 water pots were found at Khirbet Qeiyafa. leading to some question to whether this site may also be later known as Netaim or the place of potters in the service of the king 1 Chron 4:23 a city that has never been identified.  The city was previously identified by Toponuym by Albright with Khirbet En-Nuweiti but this has later been demonstrated to be a byzantine site.  The other site of the potters Gederah at nearby Khirbet Ğudraya has led to this postulation. Others ask whether this is the same location as Efes Dummin, however why would two different names be used within the same chapter for the same place?

http://maps.google.com/maps/ms?ie=UTF&msa=0&msid=205853747490024802331.0004ad684593e12c34a9c

  1. Report on the findings at Khirbet Qeiyafa: http://qeiyafa.huji.ac.il/ostracon2.asp
  2. Location of Socoh and Azekah see Anson Rainey The sacred bridge pg 147
  3. http://blog.bibleplaces.com/2008/10/identity-of-khirbet-qeiyafa.html
  4. A report on the excavation of this site can be read at: http://www.arts.ualberta.ca/JHS/Articles/article_99.pdf
  5. Merrill et al: The World and the Word: An Introduction to the Old Testament pg 127
  6. Photograph courteously wikipedia.org
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Eshtaol, Shephelah, ISRAEL

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August 22, 2011

Eshtaol was within the inheritance of Judah Josh 15:33,  and described as being in the valley. Eshtaol was one of the boundaries of the inheritance of Dan  in which the movement of Samson under the spirit was to move Josh 19:41; Judges 13:25. This spirit was the desire of Samson to obtain inheritance. This was a spiritual concept of obtaining not only land, but a peace with his Elohim. He was buried in this boundary, awaiting resurrection, Judges 16:31; Heb 11:32,39,40.

The tribe of Dan, not content with engaging in a personal struggle with the challenges of inheritance, were to leave this very location to establish apostacy in the northern boundaries of the land Judges 18:2,8,11, an apostacy that was present in the days of Jeroboam, so there was no need for him to find apostate priests there, as the men from Dan, (seeking an alternate and fulfilling source of atonement) had created a spiritual legacy in the town see 1 Kings 12:32.

Zorah is 3km to the southwest of Eshtaol and its name means hornet.  Hornets represented not only insects, but the force of the divine spirit that would drive out the inhabitants without personal loss to Israel. Ex 23:28 Deut 7:20; Josh 24:12 The word comes from a root meaning to strike down, and is used extensively of the disease of leprosy. Eshtaol comes from a root word meaning to request, or even the stronger idea of to beg, and represents the men who not only look for, but haste unto the coming of the Lord 2 Peter 3:12, a direct contrast to those of Dan who say nothing has changed since the fathers commenced the task of occupying the land, 2 Peter 3:4.

Zorah and Eshtaol were the places where spies were to be sent out Judges 18:2. Not content with the faithful assessment of the local area, the Danites sent men of valour to find a place with less struggle.  The work of Samson to find inheritance was a greater struggle. Represented in his life as a Nazarite his obtaining inheritance came through struggle and finally giving away of his own life. Deity would engage with such a struggle of faith, and demands that we engage in such a manner.

Eshtaol stands on the margins of the valley towards Jerusalem. It demonstrates the method to which we will enter the inheritance of faith.

http://maps.google.com.au/maps?hl=en&ll=31.780386,35.001969&spn=0.022764,0.068493&t=h&z=15&vpsrc=0

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Lachish, mod Tell ed-Duweir, Shephelah, ISRAEL

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June 8, 2011

This is what it came to. Lachish was the end of the line.

More than 400 jars have been found at Lachish with LMLK seals on the handles. (Some of) These have been dated with the time of Hezekiah. The notation meaning “belonging to the king” Melek is a common addition to a number of names within the scriptures such as Abimelech (My father/Father-king) Gen 20, Judges 9) Melchizedek (King of righteousness Gen 14, Ps 110) Adonmelek etc. One of the first of these kings was Japhia (Heb splendid), a Canaanite king disposed by Joshua, Joshua 10:3, 5, 23, 31-35; 12:11;  [In one of the Amarna letters this king is noted to be also the king of Gezer, although listed separately in Josh 12:12, perhaps referring to an earlier time.] Lachish was then taken into the territory of the tribe of Judah Joshua 15:39.

Rehoboam built a strong point here at Lachish 2 Chronicles 11:9. Called cities of defence 11:5, fenced cities 11:10; fortified and strong hold 11:11. But the real strength lay in the distribution of the Levites and Priests 11:13-16 and in men whose hearts were set to seek Yahweh. SO the nation was strengthened 11:17.

Amaziah after his conspiracy fled to Lachish, but was killed. 2 Kings 14:19; 2 Chronicles 25:27.

The most famous of events at Lachish was the Assyrian invasion under Sennacherib [illustrated above from panels at Israel Museum] 2 Kings 18:14, 17; 19:8; 2 Chronicles 32:9  Isaiah 36:2; 37:8; His position of strength at Lachish led Hezekiah to provide tribute monies to the Assyrian king, but the tribute did not prevent the siege of Jerusalem. There was a conquest of the territory of the Philistines, with Ashdod being taken, Isa 20.  Tartan was the field-marshal of Sargon II and possible co-regent with Sennacherib.  Tartan was in control of the highest affairs of state. [And most likely the equivalent to Tattani of the Persians see Ezra 5:6; 6:6,13] The Akkadian spelling of the name is used in the Dead Sea Isaiah scroll and indicates a title of office, and not a name.  Usually two men held the office to prevent the planning of a coup d’etat but a subordinate. The two men were known as Tartan (right) and Tartan (left).  It is interesting that only one title is used in Isa 20:1, indicating that Egypt will not be successful against a united Assyria force. Its fall was the subject of prophecy Micah 1:13 where the town was condemned for its apostacy and association with the Philistines.

The city of Lachish appears to be the last of the line at the time of the Babylonian conquest  under Nebuchadnezzar. A clay tablet with the following inscription was found at the tel: “And (let my lord) know that (for) the signal stations of Lachish we are watching, according to all the signs which my lord gives, because we do not see (the signals of) Azeqah”. Yigal Yadin and Albright  translate a little differently indicating the watching was (from) Lachish making the city the last to stand out against the Babylonian hosts. This aligns with the testimony of Jeremiah 34:7 after the fall of Jerusalem.

The area was re-inhabited by the returning exiles in Nehemiah 11:30 where the parable within the names of the area are enlightening: Zanoah (cast off), Adullum (the justice of the people), Lachish (invincible), Azekah (broken up) with the villages (daughters) thereof.  When justice is not valued, even the most entrenched man will fall, and will affect his daughters or the works of his hands.  Lachish needed a just king, and we expect Him to come soon, Rev 15:3.


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