Biblical Geographic

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.

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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

Glubb had called it the Thermopylae of Syria, and like the Cilician gates presented a geographical conduit for travel further south along the king’s highway. The Edrei gap was the narrow winding passage leading from the plains spilling from the Golan into the country overlooked by Ramoth Gilead. Further to the northeast volcanic lava flows prevent the passage of horses, and to the west the steep defiles of the emerging Golan prevent the rapid passage of the hordes of war.

The falling sun of the afternoon bathed our first visit of the valley with pastel shades, and the quiet lapping of the creek along the floor of the wadi hardly portrayed the vicious nature of the engagements that would soak these few yards with sanguine punctuation. Izzer looked at us puzzled, as if we were mad. Why aren’t you looking at the fine ruins of Bozrah, the best Roman amphitheater in the world only a few miles to the east? There is nothing here! But like Abraham, and his sons after him, a view of the world emerged in their minds that others could not visualize. This was the place of real engagements where men could see the demise of empires before their faces, amid the cries and stench of battle. For Abraham, living in tents and engaged in the care of flocks, attachment was only to a land towards which the wisdom of an unseen deity was guiding him. For Jacob Edrei was a place where engagement was possible with Laban who challenged his departure towards the land of inheritance with greater forces. It was here that Jacob stood for the values of a land and inheritance not visibly marked by stones or through teraphim carefully tucked deep within the camel’s stuff.

Edrei or modern Da’ara  made famous recently in the uprising of the Syrian revolts, was already a famous city in biblical history, for it was here that Og king of Bashan had made his last futile stand against the children of Israel. Num 21:33; Deut 1:4; 3:1,10; Josh 12:4; 13:12,31; 19:37 What appears more amazing is the underground construction of a complete city, giving a level of security for the defenders not commonly seen elsewhere. (1)  The ruins are described as being fourteen miles (23km) in circumference by Burckhardt.(2)  The remarkable fact of the defeat of Edrei is that it appears there was no loss of life of Israel’s soldiers. Note the confusion that existed when Israel were defeated at Ai and there was a small loss of troops. This would not have been the case if there was a historical precedent prior to the events of  Joshua 7.

The defeat of Og has religious overtones. His residence was at Ashtaroth, a derivative of  Astarte, a pagan deity, and it was at Ashteroth Karnaim (The two horned (or moon shaped) Ashtaroth that Chedorlaomer had previously demonstrated his religious authority in a chapter marking the fight between their god El, and the most high El (El Elyon) Gen 14:5. The same religious overtones are likely seen in Jericho the city of the moon, where Babylonian garments were found in the hand of Aachan, and recent demonstration of astrological alignment of the tower of Jericho with other geographical landmarks.  These astrologers were at the foundation of Babylonian religion, and were to arrive in Israel at the cause of significant astrological events, such as the turning back of the sundail of Ahaz in Isa 39 and the birth of Christ in Matt 2. But their folly was they could not see the one who spread the heavens, and counted the nations as nothing, saying who can be like El? Isa 40:12,18. Thus the battle of Og was a foretaste of conquest of Armageddon, where the military power of men is driven by a religious leader. This battle then became a national icon of the deliverance from tremendous foes. Note the language of Ps 135:11 “EVEN” Og king of Bashan … and all the kingdoms of Caanan . So Israel will once again be delivered from a time of trouble at Jerusalem and throughout their land, when the latter-day Assyrian treads in their land. The battle then taken to Assyria and to the entrances of Nimrod Micah 5:5,6.

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1. The land of Gilead, with excursions in Lebanon pgs 99,214  Laurence Oliphant
2. Burckhardt, geography pg 385

Imagine a 2 metre swell. Then imagine the foam falling off the tops of the waves. We looked at each other. The locals were catching the small wooden vessels out to the island, and if it was working for them, well, let’s give it a go. I still to this day don’t know how the boat left the harbour at Tartus, the southern port for Syria on the Mediterranean. The tortured engine squealed as we plunged into the crashing swells at the entrance of the harbour, and our vision then alternated between dark green water and then patches of grey sky as we broached the crests.

Arvad is a rocky island around 800 x 500 metres, around 1.5km in a direct line from the coast,  and today is cluttered with tall houses with winding narrow alley-ways. The crusader walls are still present on the northern and western margins of the island. A mosque is also seen on the western side.  The trade of boatbuilding continues its legends today, with a cacophony of bright colours interspersed with wandering ropes and tackle. It is around a 10-15  minute run from the mainland, and the once important port is now dwarfed by the mammoth Russian renovated port at Tartus, south of the terminal from where the ferry leaves. This Russian port is of some interest to the bible student, as the northern host will invade the middle east with many ships Dan 11: 40.

The island of Arwad was noted as the centre for the Canaanite family the Arvadites. Notice the inclusion between the Sinites (Around Mount Hermon) and the Hamathites (mod Hama or biblical Hamath) clues to the northern origins of this family, Gen 10:18 ; 1Chron 1:16, It’s early history saw control under several Pharaohs, including Thutmos III and Rameses II, who saw the importance of controlling trade from this port, and the Amarna letters indicate association with the Amorites.  The city was the administrative centre for a number of mainland cities including Amrit (greek Marathos) where one of the most complete Canaanite temples can be seen.  The Canaanite gods of the mariner would have been called on frequently at this place. It’s early history is attested in tablets at Ebla and Alalkah (2) The city was divided into four quarters, and two of these are considered to known as “the sea gate” and “salvation on sea”!

The island is famous for it’s support of Tiglath Pileser I, with his soldiers sailing in the boats of Arvad.  ca1020 BC Ashurbanipal II ca 876 attempted to make this island a tributary, but having rebelled it joined the alliance with King Ahab of Israel and Hazael king of Syria against Shamaneser II at the battle of Qarqar ca854BC, a location only around 25km from here as the crow flies. It’s revolt was held against it, and both Tiglath Pileser III and Sennacherib held the island under tribute, receiving tribute from Matanbaal II and Abdilele’ti respectively. Matanbaal III gave provisions for the building of the Ninevite capital under Esarhaddon 680-669BC and later under Ashurbanipal, the king of Arvad was to give daughters into his harem. (1)

An unamed king of Arvad with his builders were involved in the building of parts of Babylon under Nebuchadnezzar (2) It was a haven for a maritime power and contributed soldiers to the defence of Tyre Ezekiel 27:8,11.

Under Persian rule, the island was allowed to co-operate in various degrees with the centres of Tyre and Sidon. Straton the son of the last known king of Arvad, Gerashtart who was then serving in the Persian fleet was the representative of the king to surrender to Alexander 332 BC in his rapid march southward. The island is not listed between Hamath, Gebal and Tyre in Zech 9:1,2 because it was already considered a part of Grecian territory.

In crusade times the island was a strongpoint controlling the coast and providing a secure harbour for both troop and victual supplies. Following the surrender of Krak des Chevaliers, this was the to be last point on which crusader control was held before returning to Rhodes.

The island and it’s co-operation with Tyre is representative of men, nations and organisations that support the apostate church. At the destruction of Rome at the hand of Christ,  those who carry out trade with the church (men who were sailors, shipmasters, and company in ships) will stand in amazement at the degree of destruction, with the method of its destruction as a millstone cast into the very arena in which it operated. Rev 18:17 The language is based on the desolation of Tyre where pilots of the sea and sailors with oars stand of the land to say of Tyre: “who is like Tyre, like her that is silent in the midst of the sea” Ezek 27:28,29,32.

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1. Rawlinson, Phoenicia pg 456-57

2. Edward Lipiński, Itineraria Phoenicia pg 279-287

Helbon is mentioned only once in Ezekiel 27:18 amongst the fine produce and services of Tyre. Helbon is near Damascus, as indicated both by Ezekiel 27:18 and by the record of Posidonius (5).  Helbon produced fine wines named karan hulbunu, and were requested by no less than Nebuchadnezzar himself in adjunct with sacrifice (1) and prized as “Syrian wine served at the table of Persian kings” some 600 years after the record of Ezekiel (2) with Athaneaus recording that the “wine was so excellent that the Persian king would drink no other” (4) The name of the city means fertile, and is a contrast to the dry hills of the adjacent anti-Lebanese range. The place is wind-swept and a small  well watered fertile oasis in a barren and hostile mountainous range.  Helbon itself means fertile. During a trip in Syria in 2010 I once tried to purchase wine from this area, but with no success, the bottle of Syrian finest red wine bought for a memorial feast was frankly rasping to the palate, and a far cry from these fabled wines.  Apparently the grapes from the area today are made into raisins. The village of Helbon sits within a wadi with high and rugged sides (See above) and the western end leads to a very rugged and narrow track over the anti-Lebanese to the village of Efry, but the going is tough in a parallel course to the more accessible Zebedani, and the wadi Barada, which I feel is the wadi Horbah of Gen 14.  Scattered old rocks can be seen around the village, with a possible ancient temple. There are reports of some Greek inscriptions in the area.

The connection between Syria and Tyre is so demonstrated, and the name of Tyre (heb tzur, hence tzurian or anglicised to Syrian) placed on the sphere of its influence.  God had provided enormous benefits to Hiram under Solomon, even to the point of close association with the high priest Himself, but this favoured position and blessings from deity were turned into personal advantage in Tyre, to a point where the king sat in his throne saying he had replaced God, Ezekiel 28:2. This is a challenge to all that feel the benefits of the presence of deity: We cannot turn the grace of God into licence, ignoring the value of atonement and the presence of God in our lives, Jude 4. There are 5 places were men replaced the need for deity in scripture, and sought through personal achievement to replace El:

1. The political manifestation of sin in the Tyrians Ezekiel 29:2 and demonstrated in their extensive merchant enterprises.
2. The military manifestation of sin in the Assyro-Babylonian empire Isa 14:13, In the face of Yahweh’s purpose described as an arm that stretched forth, and who would turn it back (frustrate)? Isa 14:24-27 The record being written in the year that Ahaz died 14:28 Ahaz heb to posses by grasping!
3. The religious manifestation of sin in the Roman catholic system, 2 Thess 2:4.
4. The personal refusal to accept Christ, and to grasp at RSV Phil 2:8.
5. The historic failure of Adam Gen 3:22 “who put forth his hand” thus replacing El.

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1. Belinno Cylinder, I, 23
2. Strabo  Geog: xv.735
3. Porter’s handbook for Syria ii pg 495
4. The Deipnosophists or Banquets of the learned Athenaeus 1.151
5. Posidonius fragment 242
6. Biblical reseraches in Palestine and adjacent regionis, Eli Smith vol 3: pg 470-472  
7. Gesenius theasaurus pg 473