Tag Archives: Syria

Transporting cedars for the temple

The cedars grew in the high mountains of the Lebanon range, the north-south range along the Mediterranean coast.

Cedars also grow in the Amanus mountains north of Antakya, Turkey (Antioch of Syria in Acts 11 and 13). I have seen a small number of cedars still growing in the Taurus Mountains of Turkey. In Lebanon, the most famous of the trees are growing in the high mountains about 100 miles north of Beirut near the town of Besharre, but there are also some growing southeast of Beirut at Barouk.

(A geographical note for those who may not know. If we go east we have the Bekah Valley and then the Anti-Lebanon range of mountains. The Lebanon range continues south and becomes the mountains of upper and lower Galilee, and the mountains of Samaria and Judea. The Bekah Valley continues south to become the Hula Valley, passing through the Sea of Galilee, the Jordan Valley, passing through the Dead Sea, the Arabah, etc. The Anti-Lebanon mountain range continues south through the Golan Heights, the Mountains of Gilead, and the trans-Jordan plateau or highlands.)

Browsing in Pritchard’s Ancient Near Eastern Texts, I noted numerous reference to ancient rulers cutting cedars and transporting them to built projects in their home country.

Gudea of Lagash (2141-2122 B.C.) calls the Amanus Mountains “the Cedar Mountain.” He says “he formed into rafts cedar logs 60 cubits long, cedar logs 50 cubits long (and) KU-wood logs 25 cubits long and brought them (thus) out of the mountain.”

Tiglath-Pileser I, King of Assyria (1114-1076 B.C.), says he went to the Lebanon mountains and cut cedar beams for a temple.

Ashurnasirpal II, King of Assyria (883-859 B.C.),  says, “I ascended the mountains of the Amamus … and cut down (there) logs of cedars” and other trees.

Shalmaneser III, King of Assyria (858-824 B.C.), claims that he ascended the mountain Amanus and cut cedar and pine timber.

Esarhaddon, king of Assyria (680-649 B.C.), claims he made 22 kings of the Hatti transport material for his palace: “big logs, long beams (and) thin boards from cedar and pine trees, products of the Sirara and Lebanon (La-na-na) mountains which had grown for a long time into tall and strong timber….” Sirara was one of the towns of southern Mesopotamia. Esarhaddon left his image and an inscription on the cliffs above Dog River in Lebanon.

Nebuchadnezzar II, king of Babylon (605-562 B.C.), refers to the Lebanon as the “[Cedar] Mountain, the luxurious forest of Marduk, the smell of which is sweet.” He says no other god has desired and no other king has felled the trees. He says Marduk desired the cedars “as a fitting adornment for the palace of the ruler of heaven and earth.”

The Neo-Babylonian king claims to have rid the country (Lebanon) of a foreign enemy and returned scattered inhabitants to their settlements. In order to transport cedars to Babylon, he explains some of his projects.

What no former king had done (I achieved): I cut through steep mountains, I split rocks, opened passages and (thus) I constructed a straight road for the (transport of the) cedars. I made the Arahtu flo[at] (down) and carry to Marduk, my king, mighty cedars, high and strong, of precious beauty and of excellent dark quality, the abundant yield of the Lebanon, as (if they be) reed stalks (carried by) the river. Within Babylon [I stored] mulberry wood. I made the inhabitants of the Lebanon live in safety together and let nobody disturb them. In order that nobody might do any harm [to them] I ere[cted there] a stela (showing) me (as) everlasting king (of this region) and built … I, myself, … established.…

The Arahtu was a canal built by Nebuchadnezzar near Babylon that was used in the transportation of the cedars. Some of the kings speak of building roads for the transportation of the cedars.

In 1971 I was able to make a photo of the inscription left by Nebuchadnezzar at Dog River north of Beirut. Some more recent travelers have found this covered by vines. Click on the photo for a larger image and you will get a better view of some of the cuneiform writing.

Nebuchadnezzar's inscription made on the right bank of Dog River in Lebanon. FerrellJenkins.blog.

Nebuchadnezzar’s inscription made on the right bank of Dog River in Lebanon. On the left bank on the rock cliffs there are reliefs and inscriptions by Ramses II of Egypt, and Assyrian kings Shalmaneser III (?) and Esarhaddon. Photo by Ferrell Jenkins.

Hiram, king of Tyre, promised Solomon that he would transport cedars by sea to Joppa.

And we will cut whatever timber you need from Lebanon and bring it to you in rafts by sea to Joppa, so that you may take it up to Jerusalem. (2 Chronicles 2:16 ESV)

The parallel text in 1 Kings 5:9 says,

My servants shall bring it down to the sea from Lebanon, and I will make it into rafts to go by sea to the place you direct. And I will have them broken up there, and you shall receive it. And you shall meet my wishes by providing food for my household.” (1 Kings 5:9 ESV)

The comment in The IVP Bible Background Commentary: Old Testament explains:

Transport of the logs along the Palestinian coast south would have involved either tying them together into rafts, which required staying very close to shore for fear of storms breaking them up, or loading them on ships. Assyrian reliefs show Phoenician ships both loaded with logs and towing them.

This photograph illustrates the comment above, but the biblical text indicates that the logs cut for Solomon were made into rafts.

Sargon transporting cedar logs from Lebanon by sea. Displayed in the Louvre. Photo by Ferrell Jenkins.

Sargon transporting cedar logs from Lebanon by sea. Displayed in the Louvre. Photo by Ferrell Jenkins.

Lebanon had two famous rivers, both of which had their source in the Bekah valley. The Orontes River flowed north past Kadesh, Hamath, and other cities and then turned west to flow past Antioch into the Mediterranean at Seleucia.

The Leontes River (also known as the Letani), flowed through the Lebanon mountains and into the Mediterranean a few miles north of Tyre. Since we know of other rulers floating the timbers on rivers, I have thought that perhaps some of those going to Jerusalem may have been moved from the southern forests by means of the Leontes, then tied into rafts near the coast for the trip to Joppa.

The Litani river a few miles north of Tyre, Lebanon. Photo by Ferrell Jenkins.

The Leontes (= Litani) river a few miles north of Tyre, Lebanon. Photo: Ferrell Jenkins.

The distance from the mouth of the Leontes River to Joppa is about 95 miles (152 km). Our photos below is an aerial view of Joppa and its modern harbor.

Aerial view of Joppa, showing the modern harbor. ferrelljenkins.blog.

The modern harbor at Joppa. We know that the tel (a green mound with some paths on it) you see in the left bottom quarter of the photo was inhabited by Egyptians as early as the 15th century B.C. Photo by Ferrell Jenkins.

The Archaeological Encyclopedia of the Holy Land (1990) says,

Some scholars believe that the port referred to is that of Tell Qasile, east of Jaffa.

If that is so, the logs would be floated up the Yarkon River a short distance to Tell Qasile which is a little northeast of Joppa, close enough to be considered Joppa.

From Joppa the logs were transported by Solomon’s men across the plain of Sharon and up into the mountains of Judea. Quite a project without trucks or trains. In addition to the temple, the Bible records that Solomon built “the House of the Forest of Lebanon” (I Kings 7:2).

Our final photograph shows some stone anchors displayed at Tel Qasile which is located on the grounds of the Eretz Israel Museum in Tel Aviv. I notice that these are larger than anchors found at the Sea of Galilee. These would be more suitable for use on a river such as the Yarkon.

Stone anchors displayed at Tel Qasile at the Eretz Israel Museum, Tel Aviv. FerrellJenkins.blog.

Stone anchors displayed at Tel Qasile at the Eretz Israel Museum, Tel Aviv. Photo by Ferrell Jenkins.


Thomson on the pesky sparrows in Syria

William M. Thomson writes of the pesky sparrows in Syria.

No traveler in Syria will need an introduction to the sparrow on the house-top. They are a tame, troublesome, vivacious, and impertinent generation, and nestle just where they are not wanted. They stop up the stoves-pipes and water-gutters with their rubbish, build nests in the windows and under the beams in the roof, and would stuff your hat full of stubble if they found it hanging in a place to suit them. They are extremely pertinacious in asserting their right of possession, and have not the least reverence for any place or thing. David alludes to these characteristics of the sparrow in the eighty-fourth Psalm, when he complains that they had appropriated even the altars of God for their nests [Psalm 84:3]. Concerning himself, he says, “I watch, and am as a sparrow alone upon the house-top” [Psalm 102:7]. When one of them has lost its mate—a matter of every-day occurrence—he will sit on the house-top alone, and lament by the hour his sad bereavement. As these birds are not much relished for food, five sparrows may still be sold for “two farthings;” and when we see the eagerness with which they are destroyed as a worthless nuisance, we can appreciate the assurance that our heavenly Father, who takes care of them, so that not one can fall to the ground without his notice, will surely take care of us, who “are of more value than many sparrows.” [Matthew 10:29, 31; Luke 12:6-7] (Thomson, William M. The Land and the Book. New York: Harper & Brothers, 1886. Vol. 2, p.59.

The photo below shows one of the many varieties of sparrows found in the Middle East.

Two sparrows at Ein Avedat in the Negev of Israel. Photo by Ferrell Jenkins.

Two sparrows at Ein Avedat in the Negev of Israel. Photo by Ferrell Jenkins.

The first verse mentioned by Thomson illustrates the nuisance of the sparrow, making a nest even at the altars of the LORD.

Even the sparrow finds a home, and the swallow a nest for herself, where she may lay her young, at your altars, O LORD of hosts, my King and my God. (Psalm 84:3 ESV)

The next speaks of the lonely sparrow.

I lie awake; I am like a lonely sparrow on the housetop. (Psalm 102:7 ESV)

The last reference speaks of the custom of buying sparrows.

Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows. (Matthew 10:29-31 ESV)

The IVP Bible Background Commentary: New Testament (Keener, Craig S.)  explains this custom.

Sparrows were one of the cheapest items sold for poor people’s food in the marketplace, the cheapest of all birds. Two were here purchased for an assarion, a small copper coin of little value (less than an hour’s work); Luke 12:6 seems to indicate that they were even cheaper if purchased in larger quantities. This is a standard Jewish “how much more” argument: If God cares for something as cheap as sparrows, how much more does he care for people!

The Lord’s use of simple examples from nature and everyday life to illustrate great truths provides an example for all who teach.

Aleppo National Museum – #4

See our previous articles on Aleppo here, here, here, and here.

The Ebla tablets were discovered by an Italian team of excavators at Tell Mardikh in Syria (about 30 miles S of Aleppo) in 1975. More than 17,000 cuneiform tablets were discovered, dating to the mid-third millennium B.C. when Ebla was the capital of a great Canaanite empire. Scholars state that there are important affinities between the Eblaite language and biblical Hebrew, both being members of the Northwest Semitic family.

Pottery from Tell Mardikh (Ebla) in Aleppo Museum. Photo by Ferrell Jenkins.

Pottery from Tell Mardikh (Ebla) in Aleppo Museum. Photo by Ferrell Jenkins.

It is my understanding that the Aleppo National Museum became the main repository of the Ebla tablets. In a major controversy between the archaeologist (Paolo Matthiae) and the epigrapher (Giovanni Pettinato), the Museum took the side of Professor Matthiae.

The controversy between these two scholars played out in scholarly and popular archaeological journals in the late 1970s and the early 1980s.

We have posted several articles about Ebla in previous years. You need only put the word Ebla in the Search box to locate those.

A large eagle caught our attention. David and I were of the opinion that it belonged to the Roman period, but one of the guards we spoke with insisted that it belonged to the Hellenistic period.

An eagle possible from the Hellenistic Period in the Aleppo Museum. Photo by Ferrell Jenkins.

An eagle possibly from the Hellenistic Period in the Aleppo National Museum. Photo by Ferrell Jenkins.

Statues and busts of Asclepios are fairly common throughout the ancient Greek world. Asclepios was known as a god of medicine in the Greek religion. I do not know where this bust was discovered.

Bust of the god Asclepios. Photo by Ferrell Jenkins.

Bust of the god Asclepios. Photo by Ferrell Jenkins.

Even though the quality of the photos leaves much to be desired, I am hopeful that these photos and brief descriptions will be of benefit to those who have not been, and may never get to see the Aleppo National Museum.

This concludes the series on Aleppo.

Aleppo National Museum – #3

See our previous articles on Aleppo here, here, and here.

We have one more nice Neo-Hittite piece displayed in the courtyard of the Aleppo National Museum. It shows genii with the symbols of the sun and the moon. These symbols are typical on Neo-Hittite and Assyrian reliefs.

Neo-Hittite genii with image of sun and moon on a basalt block in the courtyard of the Aleppo National Museum. Photo by Ferrell Jenkins.

Neo-Hittite genii with image of sun and moon on a block in the courtyard of the Aleppo National Museum. Photo by Ferrell Jenkins.

Assyrian. The museum has one stele depicting Esarhaddon, the son of Sennacherib and his successor as king of Assyria (680-559 B.C.; 2 Kings 19:37; Isaiah 37:38; Ezra 4:2). I am not certain about the identity of the rulers who are bowing before Esarhaddon, but I suspect this represents the same persons as the much better stele in the Berlin museum. The stele there depicts the king holding ropes leading to the lips of Tirhakah of Egypt and Ethiopia [Cush] (in ANET, 293, he is referred to as king of Nubia) and Ba’alu of Tyre. If so, then the bowing figure with Negroid features was an ally of Hezekiah against the Assyrians (2 Kings 19:9. The Berlin stele comes from Zinjirli and was discovered in 1888.

First, here is the Aleppo stele.

A broken relief showing Esarhaddon with two captured rulers, one on bended knee, before him. Photo by Ferrell Jenkins.

A broken relief showing Esarhaddon with two captured rulers, one on bended knee, before him. Photo by Ferrell Jenkins.

And here is the Berlin stele (VA 2708).

Stele of Esarhaddon displayed in the Pergamum Museum, Berlin. VA 2708. Photo by Ferrell Jenkins.

Stele of Esarhaddon displayed in the Pergamum Museum, Berlin. VA 2708. Photo by Ferrell Jenkins.

I have the impression that the stele displayed in Aleppo may be one made by a beginner and was never finished. Notice the lack of proportion in the legs of the kneeling figure, and the absence of clear decorations at the top.

One final post on the Museum coming next.

Aleppo National Museum – #2

See our previous post on Aleppo here. Our #1 on the Aleppo National Museum is here.

In the first post on Aleppo I posted a photo of the Hittite Storm god Teshub standing on the back of a bull. I should have mentioned at the time that a large temple of the storm god from the Late Bronze and Early Iron ages has been excavated underneath Islamic buildings at the Aleppo Citadel. A well illustrated article by Kay Kohlmeyer states,

The storm god, first venerated as Hadda, then as Addu, Teshub, Tarhunta, and Hadad, played a supra-regional role in the ancient Near East, which explains the enormous size of his temple at Aleppo and the brilliance of its relief decoration. (Near Eastern Archaeology 72;4 (2009).

A statue of Hadad of poor quality is also displayed in the museum.

Statue of Hadad displayed in the Aleppo National Museum. Photo by Ferrell Jenkins.

Statue of Hadad displayed in the Aleppo National Museum. Photo by Ferrell Jenkins.

There are several other Neo-Hittite artifacts in the Aleppo National Museum. This first I am showing is a basalt lion with a slight wing relief. This is likely part of a pair that stood along an entrance to some building. Here you will notice that the lion is represented as having five legs. This allows the passerby to see at least four legs from almost any direction. We have become familiar with the huge winged bulls from Assyria that are made in the same fashion. I do not have the original source of the lion, but there are numerous Neo-Hittite sites  to the north of Aleppo in Syria and Turkey.

Lion from the Neo-Hittite Period in the Aleppo National Museum. Photo by Ferrell Jenkins.

Lion from the Neo-Hittite Period in the Aleppo National Museum. Photo by Ferrell Jenkins.

The next image is a fascinating one from the palace of Karara at Tell Halaf. It shows a composite creature of basalt consisting of the head of a man with the feet and wings of a bird, and the tail of a scorpion.

Composite creatures were common during the Hittite, Assyrian, and Babylonian periods of Old Testament history, and many of them have been found in the extended region. They provide us some insight into the background of apocalyptic literature. We find these creatures especially in the Old Testament books of Daniel, Ezekiel, and Zechariah, and in the New Testament book of Revelation (the Apocalypse). See a previous post, “Apocalyptic imagery is not strange,” here.

The composite creature here brought to my mind the events of the sounding of the fifth trumpet in Revelation 9:1-11.

Composite creature showing the head of a man, body and feet of a bird, and the tail of a scorpion. Photo by Ferrell Jenkins.

Composite creature showing the head of a man, body and feet of a bird, and the tail of a scorpion. Photo by Ferrell Jenkins.

I am adding an additional image that I was able to enhance to show a little better sharpness.


 1 And the fifth angel blew his trumpet, and I saw a star fallen from heaven to earth, and he was given the key to the shaft of the bottomless pit.
2 He opened the shaft of the bottomless pit, and from the shaft rose smoke like the smoke of a great furnace, and the sun and the air were darkened with the smoke from the shaft.
3 Then from the smoke came locusts on the earth, and they were given power like the power of scorpions of the earth.
4 They were told not to harm the grass of the earth or any green plant or any tree, but only those people who do not have the seal of God on their foreheads.
5 They were allowed to torment them for five months, but not to kill them, and their torment was like the torment of a scorpion when it stings someone.
6 And in those days people will seek death and will not find it. They will long to die, but death will flee from them.
7 In appearance the locusts were like horses prepared for battle: on their heads were what looked like crowns of gold; their faces were like human faces,
8 their hair like women’s hair, and their teeth like lions’ teeth;
9 they had breastplates like breastplates of iron, and the noise of their wings was like the noise of many chariots with horses rushing into battle.
10 They have tails and stings like scorpions, and their power to hurt people for five months is in their tails.
11 They have as king over them the angel of the bottomless pit. His name in Hebrew is Abaddon, and in Greek he is called Apollyon. (Revelation 9:1-11 ESV)

Knowing that such imagery was common in the ancient Near East should assist us in our understanding of the nature of apocalyptic literature of the Bible.

Aleppo National Museum – #1

See our previous post on Aleppo here.

In this post we will continue to look at some of the interesting artifacts displayed in the Aleppo National Museum at the time of our visit in 2002.

The Amorites. The Amorites are described as “the inhabitants of the land west of the Euphrates River, which included Canaan, Phoènicia, and Syria” (Youngblood, Bruce, and Harrison, Nelson’s new illustrated Bible dictionary 1995).

Here is a summary of information about the Amorites from the same article.

  • Amorites were one of the major tribes, or national groups, living in Canaan. The Old Testament frequently uses “Amorites” as a synonym for Canaanites in general. The Book of Genesis cites Canaan as the ancestor of the Amorites (Gen. 10:16).
  • Before 2000 B.C. the Amorites lived in the wilderness regions of what today is western Saudi Arabia and southern Syria.… Beginning about 2000 B.C., they migrated eastward to Babylonia in large numbers. There they captured major cities and regions from the native Mesopotamians. “Abram” is an Amorite name, and Abraham himself may have been an Amorite.
  • Throughout Old Testament times, other Amorites remained in Syria, Phoenicia, and the desert regions to the south (Joshua 13:4). A significant number, however, settled in the land of Canaan itself, eventually occupying large areas both east and west of the Jordan River (Judges 11:19–22). These Amorites spoke a dialect that was closely related to Canaanite and Hebrew. Occasionally, the Amorites were identified as a Canaanite tribe (Genesis 10:16). At other times they were called the people of Canaan (Deuteronomy 1:27).
  • During the invasion of Canaan, Joshua and the Israelites defeated Amorite kings Sihon and Og, rulers east of the Jordan River (Joshua 12:1-6).
  • Various cities west of the Jordan—Jerusalem, Hebron, Jarmuth, Lachish, and Eglon—also were called “Amorite” cities (Joshua 10:5), even though Jerusalem was also known as a Jebusite city.
  • While conquering Canaan, the Israelites frequently fought with the Amorites. After the Israelites prevailed, the Amorites who had not been killed remained in Canaan and became servants to the Israelites (1 Kings 9:20–21).
  • Much of our knowledge about the Amorites and their culture comes from clay tablets discovered at Mari, a major Amorite city situated on the Euphrates River in western Mesopotamia. [Numerous artifacts from Mari are displayed in the Damascus National Museum.]

A significant text in Ezekiel 16:3 says to the Israelites of Judea,

… Thus says the Lord GOD to Jerusalem: Your origin and your birth are of the land of the Canaanites; your father was an Amorite and your mother a Hittite. (ESV)

The IVP Bible Background Commentary Old Testament suggests that when the land was conquered, the Israelites were supposed to have purified the land “of its idolatrous traditions (Deut. 7:1-5), but instead the people became just like the nations  they were supposed to displace.”

The Amorite Spring Goddess from the 18th century B.C. When I walked in the door of the Museum and saw the impressive statue of an Amorite Spring Goddess I recalled the work of French Archaeologist André Parrot and his comments about the Gushing Vases of Mesopotamia that are displayed in the Louvre.

Amorite Spring Goddess displayed near the main entry of the Aleppo Museum. Photo by Ferrell Jenkins.

Amorite Spring Goddess from the 18th century B.C. displayed near the main entry of the Aleppo National Museum. Photo by Ferrell Jenkins.

In his book Land of Christ, Parrot calls attention to the statement of Jesus in John 7:37-38.

On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.'”  (John 7:37-38 ESV)

Parrot says this passage,

“is an extraordinary and impressive reminiscence of Mesopotamian iconography: monuments from the 3rd, 2nd, and 1st millennia often have representation of male or female deities holding waist-high, in both hands, a vase from which water flows. Rivers literally flow from the heart of the personage represented. Two scholars, Rudolph Bultmann and Millar Burrows, have made the same comparison. They do not explain it, nor do we, but it is nonetheless striking” (page 102).

In our next post on this subject we will show some of the Hittite artifacts.


Aleppo (pronounced ə-leʹpō in the revised ISBE).

A single word. What does it mean to you? An ancient city of Syria. The largest city of Syria prior to the recent war. A place of warfare. A place of untold suffering and killing. A humanitarian crisis. A symbol of failure for numerous governments and world bodies.

Or, a place you are pleased to have visited in better days?

In 2002, a year after I retired from teaching, I asked one of my former colleagues at Florida College to join me for three weeks traveling in Lebanon, Syria, and Jordan, a trip I labeled LeSyJo for my files. David McClister agreed to do that. I had been to most of the sites that we wished to visit several times before beginning in 1967, and I had crossed the Anti-Lebanon mountains to visit Damascus a few times. But this time we wanted to see several major historical sites in Syria.

Our itinerary in Syria included Damascus, Hama (Hamath), Homs, Riblah, Latakia, Ras Shamra (Ugarit), Qarqar, Ebla, Aleppo, and an excursion to the Euphrates River NE of Aleppo. South of Damascus we traveled the road “from Damascus” past Mount Hermon as close to the border with Israel as possible. On the way to Jordan we stopped by Bosra for a visit. We wanted to visit Palmyra, Mari, and a few other places, but our schedule did not permit it.

David and I both had reasonably nice 35mm cameras, but I was carrying a Casio QV3000EX 4 million megapixel camera. What else could anyone want? Unfortunately these original images are only 1024 x 768 pixels. They do fairly well for a visual presentation, but very disappointing if one wants to use them in a publication. As technology has improved cameras we could wish to return and make new, more, and better photos. I think that not many readers will have had the opportunity to travel to Aleppo, so I will share a few photos from the Aleppo National Museum.

Aleppo is not mentioned by name in the Bible, but it was likely visited by Abraham (Genesis 12:4), Jacob (Genesis 25:20ff.; 35:22-27), and other Old Testament characters who traveled from Paddan-aram to the land of Canaan.

Aleppo, once named Halab, was famous as “a sacred city of the weather/storm god—Teshub or Tarhuns to Hurrians or Hittites, Hadad or Baal to the Aramaens” (K. A. Kitchen, New International Dictionary of Biblical Archaeology). Alalakh was a major satellite-city of Aleppo in the second millennium, according to Kitchen.

Rasmussen places Aleppo on a major international highway.

One of the major international routes ran approximately 1,770 miles from Ur in southern Mesopotamia to Thebes in southern Egypt. Along the way it passed through great urban centers such as Babylon, Mari, Tadmor, Aleppo, Ebla, Damascus, Hazor, and Gaza. It does not appear that this route as a whole had a name, but it was made up of shorter segments that ran from city to city, and in all probability these shorter stretches had special names (Zondervan Atlas of the Bible. Revised Edition. Grand Rapids, MI: Zondervan, 2010.)

In 2002 the use of the Internet was still outlawed in Syria. We had learned that there were a few Internet cafes that we might use. One in Damascus was operated by a Syrian man who lived in the USA, but was back visiting family. In many places we had to log in long distance through Beirut in order to send and receive Email. Some hotels would allow Internet access via AOL, and others via a service called Excite. When we arrived in Aleppo I wrote this note to my wife:

Also visited Ebla and came to Aleppo. Hotel is a 4-star, not 5-star as last night. [These would not be by American standards.] Last night [in Latakia] we were in a new floor of the hotel overlooking [the Mediterranean]. This hotel is in center of city. Aleppo reminds me more of Turkey than Damascus does. Hotel personnel are helpful and friendly. I am not able to go to AOL, or Excite to get mail. A backroom manager type allowed me to use the hotel email to write.

Our hotel was the Amir Palace. Two men went with us to our room. I recall it as being rather small — not a place one would wish to spend a lot of time. The men showed us how to turn on the TV. There was not much in English, but one of the men pointed out, with a smile, that we could watch news on Al Jazeera.

Amir Palace Hotel in Aleppo, Syria, May, 2002. Photo by Ferrell Jenkins.

Amir Palace Hotel in Aleppo, Syria, May, 2002. Photo by Ferrell Jenkins.

After dinner, David offered to buy me a candy bar at a little kiosk across from the hotel. We walked over in great anticipation, but soon learned that none of the candy bars were sweet. Spoiled Americans!

The next day I included this note in my brief email back home:

This morning we went to the Aleppo National Museum which was directly across the street from the hotel. Spent about 1 ½ hours there. Even though photos are not permitted I was able to get several good ones.

There are numerous items in the museum and adjoining yard from Tell Halaf, the ancient site of Gozan located northeast of Aleppo near the Turkish border. (Do not confuse Tell Halaf with Tel Halif in southern Israel.) Tell Halaf is identified with the city of Gozan to which Israelites were deported by the Assyrians (1 Chronicles 5:26).

To enter the Aleppo National Museum one must walk past three basalt caryatids in the likeness of Hadad from Tell Halaf. The central one is standing on the back of a bull and the others are standing on the back of lions.

Entrance to Aleppo National Museum in 2002. Photo by Ferrell Jenkins.

Entrance to Aleppo National Museum in 2002. Photo by Ferrell Jenkins.

In the courtyard there were at least two images of Teshub, the neo-Hittite storm god from Tell Ahmar.

Teshub, the neo-Hittite storm god, standing on a bull. Photo by Ferrell Jenkins.

Teshub, the neo-Hittite storm god, standing on a bull. Photo by Ferrell Jenkins.

The Aleppo National Museum, established in 1931, suffered severe damage to the building in 2016, but SANA (Syrian Arab News Agency) reports in July “that the archaeological collections in the museum suffered little damages.”

I have several photos prepared for another post (or two?) to help you get some idea about the treasures in this museum.

The greatest tragedy in the recent crisis in Aleppo is the inhumanity of man and the loss of life. But the destruction of many historical treasures in Syria is a loss for all of us.

The great lesson of the book of Daniel is that the LORD rules in the kingdoms of men, even when evil men think they are in charge. Nebuchadnezzar, the Babylonian king, was driven from the great city he had built and made to live like an ox until he learned  “that the Most High rules the kingdom of men and gives it to whom he will” (Daniel 4:32 ESV)

Recall the admonition of Peter when he cut off the ear of one of those who came to arrest Jesus in the Garden.

Then Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. (Matthew 26:52 ESV)