Category Archives: Bible Places

Walking up the Roman siege ramp at Masada

Masada has caught my attention in the past few days. Those who have visited the site are aware of the Byzantine ruins, including a church, on the top of the plateau. A brochure published by the The Israel Nature and Parks Authority points out that Masada “sank into oblivion until the nineteenth century.”

The first scholars to identify Masada with the plateau known in Arabic as es-Sebbeh were Smith and Robinson in 1838, and the first to climb it were Wolcott and Tipping in 1842. Warren climbed Masada in 1867, Conder described and mapped it in 1875, Sandel discovered the water system in 1905, and Schulten studied mainly the Roman siege system in 1932.

Perhaps most visitors today associate the excavation of Masada with the late Yigael Yadin from 1963 to 1965. Masada National Park opened in 1966, and the first cable car to take visitors to the top was in 1971. The larger cable cars, holding about 40 passengers each, were added several years later.

My first visit to Masada was in 1969. At that time it was necessary to walk up the path on the siege ramp made by the Romans. In A.D. 73 or 74, “the Roman Tenth Legion Fretensis, led by Flavius Silva, laid siege to the mountain.” The ramp was built so the Romans could move their battering ram up to the western gate of Masada. The photo below was made from the plateau. The ramp is visible just below the bottom half of the photo, and the path is on the ridge. The path leading to our right (view from the top) goes to the large water cisterns.

The Roman siege ramp at Masada. Photo by Ferrell Jenkins.

The Roman siege ramp at Masada. Photo by Ferrell Jenkins.

Is Masada mentioned in the Bible?

N.B. This is post number 1500 since our beginning in 2007.

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The Hebrew word masada is generally translated stronghold or fortress in the English Bible. Gordon Franz (lifeandland.org) says King David visited the site of Masada at least three times.

  1. After sending his parents to Moab (1 Samuel 22:1-5). Take a look at the previous post with the photos and map showing the lisan (tongue) of the Dead Sea. I envision this as the place where David could most easily cross to Moab and then return to the stronghold.
  2. After he spared Saul’s life at Engedi (En Gedi) (1 Samuel 24:22).
  3. When the Philistines were searching for him (2 Samuel 5:17).

This photo gives some idea of the fortress-like quality under consideration. Note the Dead Sea, the Lisan, and the mountains of Moab in the distance.

After a cable-car ride, or by walking the snake path for about an hour one reaches the entrance to the rock fortress of Masada. Photo by Ferrell Jenkins.

After a cable-car ride, or by walking the snake path for about an hour one reaches the entrance to the rock fortress of Masada. Photo by Ferrell Jenkins.

At least four of David’s psalms mention masada.

  1. Psalm 18:2 (fortress). — “The LORD is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold.” (ESV)
  2. Psalm 31:2-3 — “Incline your ear to me; rescue me speedily! Be a rock of refuge for me, a strong fortress to save me! For you are my rock and my fortress; and for your name’s sake you lead me and guide me;”  (ESV)
  3. Psalm 71:1, 3 (fortress). — “In you, O LORD, do I take refuge; let me never be put to shame!  2 In your righteousness deliver me and rescue me; incline your ear to me, and save me!  3 Be to me a rock of refuge, to which I may continually come; you have given the command to save me, for you are my rock and my fortress.” (ESV)
  4. Psalm 144:1-2 (fortress). — “Of David. Blessed be the LORD, my rock, who trains my hands for war, and my fingers for battle;  2 he is my steadfast love and my fortress, my stronghold and my deliverer, my shield and he in whom I take refuge, who subdues peoples under me.”  (ESV)

We are uncertain about authorship of Psalm 91:1-2 (fortress). Beitzel, in The New Moody Atlas of the Bible, places David at Masada (p. 151; map 58).

Psalm 66:11 uses the word masada (translated net, trap or prison).

This photo was made from the top of Masada toward the Dead Sea. Photo by Ferrell Jenkins.

This photo was made from the top of Masada with a view toward the Dead Sea. The walk below leads to the site of Herod’s palace. Photo by Ferrell Jenkins.

Understand that we are not referring to the Masada built by Herod the Great and later used by Jewish zealots during the period of A.D. 70-72. The stronghold had already been there for millennia.

The article by Gordon Franz is brief, but well documented. Read it here.

Crusader period hospital building in Jerusalem

The Israel Antiquities Authority announced yesterday that a building from the Crusader period (1099–1291 A.D.) has been excavated. The building is in an area of the Christian Quarter of Jerusalem known as the Muristan (“a corruption of the Persian word for hospital”). Our first photo shows part of the Muristan near the old structure. You can see the tower of the Lutheran Church of the Redeemer. This is near the Church of the Holy Sepulcher.

The Muristan in the Christian Quarter of the Old City of Jerusalem. The tower of the Lutheran Church of the Redeemer is visible. Photo by Ferrell Jenkins.

The Muristan in the Christian Quarter of the Old City of Jerusalem. The tower of the Lutheran Church of the Redeemer is visible. Photo by Ferrell Jenkins.

Between the Lutheran Church and the Armenian Quarter on Muristan Street stands a monument identifying the area where the hospital of St. John of Jerusalem was established. Click on the image if you wish to read the inscription.

Marker identifying the location of the hospital built by the "Order of St. John of the Hospital in Jerusalem." Photo by Ferrell Jenkins.

Marker identifying the location of the hospital built by the “Order of St. John of the Hospital in Jerusalem.” Photo by Ferrell Jenkins.

The Press Release contains several bits of historical information that may be of interest to readers. Here is the full Press Release.

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The Israel Antiquities Authority conducted an excavation in the impressive Crusader building, which is similar in appearance to the Knights Halls in Akko and stands 6 meters high, prior to the construction of a restaurant by the Grand Bazaar Company

Part of an enormous structure dating to the Crusader period (1099–1291 CE), which was a busy hospital,  has currently been revealed to the public following excavations and research by the Israel Antiquities Authority there in cooperation with the Grand Bazaar Company of East Jerusalem. The building, owned by the Waqf, is situated in the heart of the Christian Quarter in the Old City of Jerusalem, in a region known as “Muristan” (a corruption of the Persian word for hospital), near David Street, the main road in the Old City.

Until a decade or so ago the building served as a bustling and crowded fruit and vegetable market. Since then it stood there desolate. In the wake of the Grand Bazaar Company’s intention to renovate the market as a restaurant, the Israel Antiquities Authority conducted archaeological soundings there.

The structure, only a small part of which was exposed in the excavation, seems to extend across an area of fifteen dunams! Its construction is characterized by massive pillars and ribbed vaults and it stands more than six meters high. The image we have is that of a great hall composed of pillars, rooms and smaller halls.

Ruins of the Crusader hospital built by the Order of St. John of the Hospital in Jerusalem. Yoli Shwartz, courtesy of the Israel Antiquities Authority.

Ruins of the Crusader hospital built by the Order of St. John of the Hospital in Jerusalem. Photo by Yoli Shwartz, courtesy of the Israel Antiquities Authority.

According to Renee Forestany and Amit Re’em, the excavation directors on behalf of the Israel Antiquities Authority, “We’ve learned about the hospital from contemporary historical documents, most of which are written in Latin.  These mention a sophisticated hospital that is as large and as organized as a modern hospital. The hospital was established and constructed by a Christian military order named the “Order of St. John of the Hospital in Jerusalem” and known by its Latin name the Hospitallers (from the word hospital). These righteous warriors took an oath to care for and watch over pilgrims, and when necessary they joined the ranks of the fighters as an elite unit.

The hospital was comprised of different wings and departments according to the nature of the illness and the condition of the patient – similar to a modern hospital. In an emergency situation the hospital could accept as many as 2,000 patients. The Hospitallers treated sick men and women of different religions. There is information about Crusaders who ensured their Jewish patients received kosher food. All that notwithstanding, they were completely ignorant in all aspects of medicine and sanitation: an eyewitness of the period reports that a Crusader doctor amputated the leg of a warrior just because he had a small infected wound – needless to say the patient died. The Muslim Arab population was instrumental in assisting the Crusaders in establishing the hospital and teaching them medicine. Arab culture has always held the medical profession in high regard and Arab physicians were famous far and wide.

In addition to the medical departments, the hospital also functioned as an orphanage where abandoned newborns were brought. Mothers who did not want their offspring would come there with covered heads and hand over their infants. In many instances when twins were born, one of them was given to the orphanage. The orphans were treated with great devotion and when they reached adulthood they served in the military order.

We can learn about the size of the hospital from contemporary documents. One of the documents recounts an incident about a staff member who was irresponsible in the performance of his work in the hospital. That person was marched alongside the building awhile, and the rest of the staff, with whips in hand, formed a line behind him and beat him. This spectacle was witnessed by all of the patients.

The Ayyubid ruler Saladin lived near the hospital following the defeat of the Crusaders, and he also renovated and maintained the structure. He permitted ten Crusader monks to continue to reside there and serve the population of Jerusalem.

The building collapsed in an earthquake that struck in 1457 CE and was buried beneath its ruins, which is how it remained until the Ottoman period. In the Middle Ages parts of the structure were used as a stable and the bones of horses and camels were found in excavations, alongside an enormous amount of metal that was used in shoeing the animals.

According to Monser Shwieki, the project manager, “The magnificent building will be integrated in a restaurant slated to be constructed there, and its patrons will be impressed by the enchanting atmosphere of the Middle Ages that prevails there”. According to Shwieki, “The place will be open to the public later this year”.

Click here to download high resolution pictures . Photograph credit: Yoli Shwartz, courtesy of the Israel Antiquities Authority.

HT: Joseph I. Lauer

A sunrise few have seen

Trent and Rebekah are “vagabonding” for forty days in Israel between the close of the Ashkelon excavation and the opening of their fall semester at Jerusalem University College (also known as the American Institute of Holy Land Studies). Last Thursday morning they were at Masada for the sunrise. I didn’t ask if they spent the night there.

This view from Masada to the east at sunrise is one I have not seen. They graciously allowed me to post it here.

Sunrise from Masada. Photo by Trent and Rebekah, Aug. 01, 2013.

Sunrise from Masada. Photo by Trent and Rebekah, Aug. 01, 2013.

There is more to this photo than just the beauty of it. In their photo you see the Lisan (or Tongue) that extends from the east into the Dead Sea. You may also see the canal through which water is pumped to the southern end of the Sea.

The photo below was made near mid-day from Masada.

View east from Masada near mid-day. Photo by Ferrell Jenkins.

View east from Masada near mid-day. Photo by Ferrell Jenkins.

The same photo below has been enhanced further in Photoshop to reveal the details a little better.

View from Masada (enhanced to show features). Photo by Ferrell Jenkins.

View east from Masada (enhanced to show features). Photo by Ferrell Jenkins.

Last month I wrote about “The topography of Kir-hareseth” here. This map shows the valley that goes down from the Transjordan Plateau in a northwesterly direction to the Lisan Peninsula (tongue) of the Dead Sea. Masada is located directly across from that valley. The Lisan now extends completely across the Dead Sea, as the photos above show. Water is pumped to the southern end of the Sea to allow for the chemicals and minerals to be mined.

Map of the southern end of Dead Sea.

Map of the southern end of Dead Sea. Today the Lisan extends completely across the Dead Sea.

Dr. Rasmussen (HolyLandPhotos’Blog) says,

The Dead/Salt Sea can be divided into two unequal sections by a tongue-shaped peninsula that protrudes into it from the eastern shore (= Lisan in Arabic, Lashon in Hebrew). – Zondervan Atlas of the Bible, 49.

Trent and Rebekah continue to post about the places they are visiting in Israel. Take a look at TrentandRebekah.wordpress.com.

The Acacia in the Sinai Wilderness

Most travelers to Israel have probably seen acacia trees growing along the shore of the Dead Sea. Fewer travelers have visited the Sinai Peninsula, now part of Egypt. The term acacia is used in most English versions of the Bible, but the King James version (1611) simply transliterated the Hebrew word shittim.

The Fauna and Flora of the Bible comments on the acacia:

The acacia is a member of the Mimosa family. Four different species are found in Palestine, the most common being the A. raddiana, which grows in the valleys around the Dead Sea. It is an evergreen tree, 3 to 5.5 m high, with spiny branches carrying yellow flowers; its wood is very useful for building purposes.

The acacia below is in the Wadi el-Tor in the Sinai Peninsula between the Gulf of Suez and Mount Sinai.

Acacia growing in Wadi el-Tor in the Sinai Peninsula. Photo by Ferrell Jenkins.

Acacia growing in Wadi el-Tor in the Sinai Peninsula. Photo by Ferrell Jenkins.

In the description of the construction of the tabernacle, the book of Exodus uses the word acacia 26 times from chapter 25 to chapter 38. When we see the smaller trees today we may wonder about finding enough wood for the tabernacle. At Ain Musa (Spring of Moses), the traditional place of Marah (Exodus 15:23), there are a few older large Acacia growing. Could it be possible that 3500 years ago there were many this size?

Large acacia at Ain Musa (Spring of Moses) on the east shore of the Gulf of Suez. Photo by Ferrell Jenkins.

Large acacia at Ain Musa (Spring of Moses) on the east shore of the Gulf of Suez.

Seeking the history beneath Solomon’s city at Gezer

Southwestern Baptist Theological Seminary has released information about the most recent season of archaeology at Tel Gezer here.

Aerial view of Tel Gezer toward the coastal plain, SW from the site. Photo by Ferrell Jenkins.

Southwest aerial view of Tel Gezer toward the coastal plain. Photo by Ferrell Jenkins.

This summary of the most recent season was written by Steven Ortiz and Samuel Wolff.

The excavations at Gezer are sponsored by the Tandy Institute of Archaeology at Southwestern Baptist Theological Seminary with several consortium schools. The excavations are directed by Steven Ortiz of the Tandy and Samuel Wolff of the Israel Antiquities Authority.

In this, the sixth season of excavation, one goal was to remove a portion of the city wall built in the Iron IIA period (10th century BCE) in order to investigate a Late Bronze age destruction level (ca. 1400 BCE) that lay below it. To the surprise of the team, in the process of excavating the city wall, an earlier wall system dating to the Iron Age I (1200-1000 BCE) was discovered. This wall was one meter thick with several rooms attached to it. These rooms were filled by a massive destruction, nearly one meter in height,that included Canaanite storage jars, Philistine pottery and other items. A fragment of a Philistine figurine was also found this season. The biblical text record that the king of Gezer organized a Canaanite coalition against Joshua and David had a battle with the Philistines where he chased them “all the way to Gezer.” Perhaps the biblical accounts retain a memory of the importance of Gezer and its close relations to the Philistines during this period.

Beneath this city was an earlier city that was destroyed in a fierce conflagration. This city was functioning during the Egyptian 18th Dynasty’s rule over the southern Levant. Within the destruction debris were several pottery vessels along with a cache of cylinder seals and a large Egyptian scarab with the cartouche of Amenhotep III. This pharaoh was the father of the heretic King Akenaton and grandfather of the famous Tutankhamun (King Tut). This destruction corresponds to other destructions of other cities in the region, a reflection of the internecine warfare that was occurring between the Canaanite cites as reflected in the well-known Tell el-Amarna correspondence.

The archaeology of Solomon has been controversial, fueled by various theories over the dating of the archaeological record. The dating of the Gezer Iron Age Gate is at issue. The Gezer expedition is slowly stripping away layers of public and domestic structures of the 8th and 9th centuries BCE in order to reveal the 10th century city plan adjacent to the City Gate. This summer the tops of the 10th century walls began to poke out, making the archaeologists optimistic that in future seasons more of the Solomonic city will be exposed.

For more information see www.telgezer.com.

Steven Ortiz, professor of archaeology at Southwestern Seminary, is co-director of the archaeological excavations at Tel Gezer, site of one of the famed cities of Solomon located between Jerusalem and Tel Aviv.  Photo by Matt Miller.

Steven Ortiz, professor of archaeology at Southwestern Seminary, is co-director of the archaeological excavations at Tel Gezer, site of one of the famed cities of Solomon located between Jerusalem and Tel Aviv. Photo by Matt Miller.

For earlier posts about Gezer, see the following: aerial photo with a view toward the hill country, boundary stones, and the water system.

HT: Joseph Lauer

Water gushed from the rock

This photo of granite rocks was made at Jebel Musa (traditional Mount Sinai) in the Sinai Peninsula. It reminded me of several Old Testament references to the rock from which the Lord provided water for the Israelites in the wilderness.

Granite rock on Mount Sinai (Jebel Musa). Photo by Ferrell Jenkins.

Granite rock on Mount Sinai (Jebel Musa). Photo by Ferrell Jenkins.

He opened the rock, and water gushed out; it flowed through the desert like a river. (Psalm 105:41 ESV)

He struck the rock so that water gushed out and streams overflowed. Can he also give bread or provide meat for his people?” (Psalm 78:20 ESV)

You may be able to use this photo as an illustration in one of your Bible class lessons or sermons. Click on the photo for a larger image.

Almonds growing in the Jezreel Valley

The photo below shows almonds growing in the Jezreel Valley in late April.

Almonds growing in the Jezreel Valley. Photo by Ferrell Jenkins.

Almonds growing in the Jezreel Valley. Photo by Ferrell Jenkins.

During the days of a severe famine in the land of Canaan, Israel (Jacob) agreed to allow his youngest son Benjamin to go to Egypt at the request of the man who was in charge of dispensing food. That man was Joseph, the son of Israel. Jacob agreed to allow Benjamin to go with his older brothers. He also told the boys to take some of “the best products of the land” including almonds.

Then their father Israel said to them, “If it must be so, then do this: take some of the choice fruits of the land in your bags, and carry a present down to the man, a little balm and a little honey, gum, myrrh, pistachio nuts, and almonds. (Genesis 43:11 ESV)

The Sea of Galilee and Mount Arbel from the NW

This photograph of the Sea of Galilee and Mount Arbel was made from highway 807.

Sea of Galilee and Mount Arbel from the NW. Photo by Ferrell Jenkins.

The Sea of Galilee and Mount Arbel from the NW. Photo by Ferrell Jenkins.

From this point we can see the east side of the Sea of Galilee. Today we know it as the Golan Heights. In Old Testament times it was known as Bashan (Joshua 21:27). Golan was one of the cities of Refuge located in the area. In New Testament times this was the area of the Decapolis (Mark 7:31), and probably the country of the Gadarenes (Matthew 8:28).

Below Mount Arbel runs the Via Maris, the main road leading from the Turan Valley to Capernaum. This road allowed travel and commerce between Capernaum, Magdala, and Tiberias with the cities of Nazareth, Cana, Sepphoris, and Jotapata.

Painting the eyes

Cosmetics and the painting of one’s eyes is nothing new. The photo below shows a Palm-column flask and kohl stick displayed in Boston’s Museum of Fine Arts. The item is said to date between 1386 and 1212 B.C. Information with the item says,

The palm-column flask is one of the best represented types of glass vessels from the New Kingdom. It served as a container for the cosmetic kohl, or eyepaint, made of ground galena mixed with fat or resin and applied to the lids with the slender glass rod.

Palm-column flask and kohl stick. Museum of Fine Arts, Boston. Photo by Ferrell Jenkins.

Palm-column flask and kohl stick. Museum of Fine Arts, Boston. Photo” Ferrell Jenkins.

It was centuries later when Jehu came to see Jezebel at Jezreel. Jezebel, the widow of King Ahab, wanted to make a good appearances on Jehu.

When Jehu came to Jezreel, Jezebel heard of it. And she painted her eyes and adorned her head and looked out of the window. (2 Kings 9:30 ESV)

Perhaps Jezebel did not know that she was preparing herself for her death.

Royal Ontario Museum exhibit showing an Egyptian woman painting her eyes. Photo by Ferrell Jenkins.

Royal Ontario Museum exhibit showing an Egyptian woman painting her eyes. Photo by Ferrell Jenkins.

The prophets also spoke of this practice, but not in a complimentary way, in Jeremiah 4:30 and Ezekiel 23:40.