Blog

Life in northern Israel just got harder. As tensions rise, attacks from Hezbollah are escalating on the nation’s northern border with Lebanon. And the threat of an all-out war looms large.

Hezbollah has already fired over 7,000 missiles and drones from Lebanon into Israel. This Iranian-backed terror group is well-armed, with an estimated 150,000 rockets, drones, and other weapons that can be launched from land or sea—and target any point in Israel.

With that stark reality in mind, Israelis face the prospect of spending the fall in bomb shelters for weeks—possibly months. As a result, both the military and civilians have increased preparations. Israel’s food industry is stocking warehouses, and gearing up supermarket chains to be open 24/7 during emergencies.

But if rockets batter the north, and people can’t leave their bomb shelters to replenish food and necessities, how will they survive?

Thanks to friends like you, CBN Israel has partnered with the country’s largest distribution center and created an emergency preparedness box, with critical supplies needed in a bomb shelter. The box contains “combat rations,” with enough canned goods to last a few days. Plus, it includes electrical chargers, a transistor radio, batteries, and items for children and babies.

And CBN Israel staffers helped pack these and other crucial essentials, while increasing support for tackling food insecurity. Donor gifts have provided thousands of food packages to those in need in just the first months after October 7.

Your support can deliver meals, lodging, and essential aid to thousands whose lives have been devastated by the war. In addition, you can bring ongoing help to immigrants, Holocaust survivors, single moms, and others who are vulnerable.

Please help us reach out to Israel’s people with God’s love at this crucial time!

GIVE TODAY

By Marc Turnage

Sepphoris was the capital of the Galilee during the first part of the 1^st century A.D., when Jesus was a boy. Located four miles north of Nazareth, Sepphoris sat in the Beth Netofa Valley, which provided a main east-west roadway in the Lower Galilee from the northwestern part of the Sea of Galilee to Akko-Ptolemias on the Mediterranean coast. Sepphoris consists of an upper and lower city. Within Jewish history, Sepphoris served as the location where Judah the Prince compiled the rabbinic oral teachings into the Mishnah, the earliest body of rabbinic teaching. It was written in Hebrew.

Excavations at Sepphoris uncovered evidence of settlement even as early as the Late Bronze Age and Iron Age I. It seems, however, that a continuous settlement existed at the site from the Persian Period (5^th century B.C.) through the Crusader Period. Excavations reveal that during the Roman Period, the western part of the upper city contained Jewish residents, as indicated by the presence of Jewish ritual immersion baths and two oil lamps decorated with menorahs. The upper city also contained a theater set into the northern scarp of the hill, overlooking the Beth Netofa Valley. It could hold about 4500 spectators. Some assign the date of the theater to the 1^st century A.D., but most archaeologists date it to the early to mid-2^nd century A.D. 

One of the center pieces of the site of Sepphoris is a Roman villa built in the 3^rd century A.D. The villa contains a beautiful mosaic floor in its dining room, a triclinium. The center of the mosaic contains scenes depicting the life of the Greek god Dionysius (the god of wine and revelry), including a drinking contest between Dionysius and the hero Heracles. Surrounding the Dionysius scenes are scenes of hunting with wild animals and naked hunters including various flora. In this band of scenes, on the southern end of the mosaic, appears a depiction of a beautiful woman, with either a hunter or Cupid, next to her head. If it is Cupid, then the woman likely is intended to be the goddess Aphrodite. 

Excavations in the lower city have revealed a city planning typical to the Hellenistic-Roman world, a cardo (a north-south street) and a decumanus (an east-west street). Some archaeologists date this urban planning to the 1^st century A.D.; others date it to the 2^nd century A.D. The cardo and decumanus are flanked by colonnaded sidewalks for pedestrians, with mosaic pavements. Within the lower city, homes, public buildings, as well as a lower city market, have been uncovered. 

Excavators discovered a synagogue in Sepphoris that dates to the 5^th century A.D. Its floor is a mosaic that depicts the sun god Helios with his chariot of horses surrounded by a zodiac. Biblical scenes were also depicted although this part of the mosaic was damaged, but it seems to have depicted the story of the binding of Isaac (like the synagogue in Beth Alpha). It remained in use until the 7^th century A.D. 

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

“Hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven” (Matthew 6:9-10 NKJV).

When Jesus taught His disciples to pray, He instructed them to begin their prayer with these three phrases. Hebrew poetry, like prayers, often utilizes parallelism; it is a way of conveying various nuances of the same idea. The three statements Jesus began His prayer with represent variations on the same theme.

In the Bible, God’s name is hallowed—sanctified—either by how He acts or how we act. Since He always acts to sanctify His name, His name is at stake in us. By our actions, we either sanctify His name or profane it.

Too often we blame the world around us for God’s name being profaned, but that’s not accurate. His name is profaned when His people live disobediently to His will. The opposite is also true. When we obey Him and do His will, His name is sanctified in the world. 

Jesus’ Jewish contemporaries described God’s kingdom as His reign or rule. They said that whenever Israel did His will in the world, they caused Him to reign. The Bible is written from the standpoint of a king’s court. The king ruled supreme; he made the rules. His subjects followed them.

God is King in the Bible. Our job, as His servants, is to do His will and follow His ways. When we do, we help establish His reign and rule in the world. Thus, establishing His reign through our obedience also sanctifies His name.

God’s name is sanctified when we trust and obey Him. Is that our deepest passion—our heart’s desire? To seek His Kingdom and do His will? The phrase, “on earth as it is in heaven” refers to all three requests; it represents the realization that God’s heavenly servants live to do His will perfectly, obediently.

When Jesus taught His disciples how to pray, He instructed them to begin with a request that through our obedience God’s name will be sanctified, His reign established, and His will done.

They say the same things, but with slight differences. To follow Jesus means that we seek to sanctify God’s name in all we say and do. 

Prayer is not only about the words we say to God; prayer is about the genuine posture of our hearts and our daily decision to live in faith, trust, and obedience to Him.

When we pray, do we tend to focus more on what we need or want? Or do our prayers passionately seek God’s will first and foremost? Those are the prayers Jesus taught His disciples to pray.

PRAYER

Father, may Your will be done and may Your Holy name be sanctified in our lives and in everything we say and do. Amen.

By Marc Turnage

Mount Nebo is in the Transjordan (the modern Kingdom of Jordan) in the biblical territory of Moab. From here, Moses viewed the promised land, which he was not permitted to enter due to his disobedience in the Wilderness of Zin (Numbers 20).

God also buried him on Mount Nebo (Deuteronomy 34:1-8). The two and a half tribes that remained east of the Jordan River (Reuben, Gad, and half of the tribe of Manasseh) name Mount Nebo as part of the territory they requested from Moses. Its situation near to the southern end of Gilead (see Deuteronomy 34:1) and within Moab meant that, like other locations along this border, at times it came under the control of Israel and at others the Moabites laid claim to it.

Near to the mountain was a village also named Nebo (Numbers 32:3; 32:38; Isaiah 15:2; Jeremiah 48:1). The preservation of the name of the city aided later travelers and pilgrims in identifying Mount Nebo, which has been identified as such since the 4^th century A.D. Byzantine pilgrims routinely visited Mount Nebo and left descriptions as to its location.

Mount Nebo is demarcated by two wadis on the north (Wadi Ayoun Mousa) and south (Wadi Afrit), and the Jordan Valley to the west. It’s highest peak stands at over 2,500 feet above sea level, and none of its peaks are lower than 2,100 feet above sea level.

The two most important peaks are Siyagha in the north (2,130 feet) and Mukhayyat (2,370 feet). Both yield evidence of human presence for thousands of years. From both locations, one has a dramatic view of the Dead Sea, the Jordan Valley and Jericho, and the wilderness of Tekoa to Jerusalem.

Excavations on Siyagha revealed a basilica with mosaics and a monastery that developed around it. So too, excavations on Mukhayyat revealed several Byzantine churches as well.

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

“If anyone thinks himself to be religious, yet does not bridle his tongue but deceives his own heart, this person’s religion is worthless. Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world” (James 1:26-27 NASB).

Within our Western society, even among Christians, the term “religion” has gained a negative connotation. Such thinking was foreign to the biblical mind.

James outlines what true religion is. Notice, it pertains to how we treat others: bridling our tongues, caring for widows and orphans, and keeping ourselves from being soiled by the world. This is a pure and undefiled religion before God. 

We often describe our faith and relationship with God as pertaining primarily with how we relate to God. Yet James focused it on how we relate to others. Our treatment of others is what ultimately demonstrates our relationship with God. So, let’s look at this for a minute. 

Our social media world encourages us to communicate, to share our thoughts and opinions, to comment on others’ thoughts and opinions. As such, it has greatly contributed to the division and contempt expressed in our world today. How many use such platforms to “set others straight”? 

Is that bridling our tongues? Just because we can say it and have the platform to do so, does that mean we should? James says about those who cannot control their words that their religion is worthless. If we evaluated our relationship with God using James’s criteria, how would we fare?

He then mentions that pure and undefiled religion before God is that which compels us to take care of widows and orphans in their distress.

Ancient religions, like Judaism, valued ritual purity in their worship. When one approached the Temple in Jerusalem, you had to ritually immerse; in that way, your worship, your religion, would be pure. 

Since we don’t tend to look at worship in that manner today, we don’t feel the full impact of James’s words. James, however, says that true, pure religion is not something you do ritually; rather, it’s how you care for the outsiders of society who are in need. 

James, like his brother Jesus, recognized that the evidence of a sound relationship with God is how we relate to others, particularly the less fortunate. He reserved harsh words for those who do not bridle their tongue.

He defined what true religion is and what matters to God: our treatment of others. We relate to God by how we relate to others.

PRAYER

Father, help me to guard my lips today, and may I keep myself pure and love those around me, especially those in distress. Amen.

By Marc Turnage

Pilgrims to Jerusalem in the first century A.D. approached the Temple Mount from the south. After ritually purifying themselves, either in the Pool of Siloam, at the southern end of the City of David, or in one of the ritual immersion baths located along the southern end of the Temple Mount, pilgrims ascended onto the Temple platform via the southern steps that led through two sets of gates referred to as the Huldah Gates. 

Entering through the Huldah Gates, one came into a double-vaulted entrance hall that led into an ascending tunnel that exited onto the Temple Mount platform. Upon exiting the tunnel, the pilgrim found him or herself standing on a pavement of colorful stones on the southern end of the Temple Mount platform facing the sacred precinct and the Temple itself.

Today visitors to the southern steps of the Temple Mount see remnants of the two sets of gates. The western most of the gates preserves the remains of a double gate, which served as the exit for pilgrims to the Temple. The eastern most set of gates is today a triple gate sealed, most likely, during the Crusader period. This gate was also originally a double gate, and through it, pilgrims entered the Temple. If a pilgrim was in mourning, they reversed their course, entering through the exit and exiting through the entrance, so that other pilgrims could comfort them saying, “May He that dwells in this house give you comfort!”

We hear of Jewish Sages sitting on these steps teaching their students and interacting with pilgrims entering and exiting the Temple. Today, most of the steps have been reconstructed, but a few of the original steps remain exposed. The steps leading up to the Huldah Gates follow a pattern of long, short, long, short. This arrangement makes it difficult for the pilgrim to ascend the steps either running or in great haste. Thus, one must approach the sacred Temple, the house of God, in a circumspect manner. 

South and east of the southern steps archaeologists uncovered a large and unique Jewish ritual immersion bath, a mikveh. Its proximity to the Temple, as well as its unique construction, have led some to suggest that this served the priests for their ritual purification. Other ritual immersion baths have been discovered along the southern end of the Temple Mount, which served Jewish pilgrims who immersed and purified themselves prior to entering the Temple (see Acts 21:24).

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

And the LORD passed before him and proclaimed, “The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation” (Exodus 34:6-7 NKJV). 

This statement is made about God more than any other in the Old Testament. If you want to know God’s character, memorize this. Internalize it. It represents the varied nature of His character and personality: merciful and gracious, forgiving, yet holy.

Our world, even within Christian circles, often wants to make God in its image. We tend to prefer a loving and forgiving God, so that’s what we typically focus on the most.

The God we imagine would never judge anyone harshly. On the other end of the spectrum, there are some who want God to bring judgment quickly. However, we don’t get to make God what we want Him to be.

This passage describes who He is. He is merciful and compassionate. He forgives our sins, yet He also holds us accountable, especially if we do not repent. He doesn’t deal with us as we deserve, but that in no way lessens His holy and righteous demands.

We tend to gravitate to either extreme—a loving God who tolerates everything or a harsh God who forgives little. Yet the Bible makes clear who God is. It never loses the balance of His mercy and His justice. In fact, it makes clear that you cannot have genuine mercy without justice, just as you cannot have justice without mercy.

Unfortunately, we find ourselves swayed by our own personal preferences or what our world tells us God should be like. We look to our society to define biblical ideas like justice, mercy, righteousness, and holiness; yet these characteristics find definition in God within the Bible—how He acts and how He expects us to act.

He is compassionate and gracious, forgiving of sins. If we want our world to see Him, then we must behave the same way. He is just; we must demonstrate His justice too.

That’s hard for us; we tend to go one way over the other. But God is not like that; He keeps His mercy and justice in perfect balance.

When God passed before Moses and proclaimed this, Moses bowed down and worshiped God. Please take a moment today to let the words of this confession penetrate your heart and soul. This is who our God is.

PRAYER

Father, we stand in awe of You. You are merciful and compassionate. You are just. How mighty and awesome are You. Amen.

By Marc Turnage

The only gate on the western side of the modern Old City of Jerusalem is Jaffa Gate (so named because the road leading to Jaffa goes through this gate). Inside Jaffa Gate stands the Citadel or the Tower of David. This structure has nothing to do with David, which can confuse modern visitors to Jerusalem. 

The buildings and tower that stands today are built upon the highest point of the city at the end of the Old Testament Period and in the first century. In fact, the wall of the city in these periods turned to the east at this point going towards the area of the Temple Mount. The wall followed a shallow ditch that ran west to east along Jerusalem’s northern boundary. This offered the city’s only natural protection on its northern approach. 

In the first century, Herod the Great chose this strategic location to build his palace in Jerusalem. Its elevated position enabled him to look down over the Temple Mount. Because of the city’s vulnerability to the north, he built three large towers on the northern end of his palace. He named them Phasael (after his brother), Mariamme (after his beloved Hasmonean bride), and Hippicus. The base of one of these three towers forms the base of the Tower of David. 

Herod had palaces throughout his kingdom—Jericho, Caesarea, his palace-fortresses at Masada, and Herodium—but his Jerusalem palace was his largest and most splendid. He decorated it with all kinds of colorful, inlaid stones. Remains of two large pools have been excavated. He built two large building complexes within the palace, one he named Caesareum (after Caesar Augustus, his friend and benefactor) and the other Agrippeum (after Marcus Agrippa, Augustus’ number two man). Herod’s palace had its own aqueduct that provided for its water needs. The aqueduct originated south of Bethlehem. In this palace, Herod would have questioned the wise men seeking the baby Jesus (Matthew 2).

After the death of Herod in 4 B.C., his son Archelaus controlled the lands that included Jerusalem, but when Archelaus was removed by Rome at the request of the Jewish people in A.D. 6, his territory came under the direct rule of the Roman governors. The Roman governors lived in Herod’s palace in Caesarea on the Mediterranean coast. Paul was brought into Herod’s palace in Caesarea, into the Roman governor’s residence (Acts 23:35), which Luke refers to as “the praetorium of Herod.” 

The Roman governors resided in Jerusalem during the Jewish festivals to keep civic order, and they stayed at Herod’s palace. Jesus was brought before Pilate in Jerusalem to the praetorium, which Mark’s Gospel refers to as “the palace” (Mark 15:15). The most likely location in Jerusalem for this encounter was in the palace of Herod the Great. The mention in John’s Gospel of the lithostratos, which is a Greek term meaning “an inlaid stone floor,” further suggests Pilate’s location within Herod’s palace, which Herod had decorated with colorful stones. 

The earliest Christian traditions that follow Jesus’ journey from being beaten to his point of execution follow a route that begins in the area of Herod’s palace to the Church of the Holy Sepulcher, as attested by the Bordeaux Pilgrim. In this way, Herod’s palace serves as a key location at Jesus’ birth and his death.

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

“He gives strength to the weary, and to the one who lacks might He increases power. Though youths grow weary and tired, and vigorous young men stumble badly, yet those who wait for the LORD will gain new strength; they will mount up with wings like eagles, they will run and not get tired, they will walk and not become weary” (Isaiah 40:29-31 NASB).

The word “to wait” in Hebrew also means “to hope.” The ability to remain steadfast, unmoved no matter what the circumstances—that’s what the Bible means by faith.

Faith in the Bible does not refer to “belief” in the sense of some inward, psychological state; rather, faith is steadfastness. It’s hard to remain steadfast when you’re tired. It’s hard to continue hoping when nothing seems to change, “yet those who wait for the LORD will gain new strength.” 

One of the reasons athletes train and condition is so that when they call upon their bodies to perform at peak levels during a performance, they can do so without becoming tired. When we are tired, we lose focus; we don’t function well. Tiredness affects mental and physical performance; it impacts our emotional health. It opens us up to giving up. Do we have patience to wait on God? 

That’s becoming increasingly difficult in our world today. We want rapid answers to our questions and prompt solutions to our problems. Waiting is not a part of our 21st-century DNA.

Paul spoke about what produces hope in our lives: “Affliction produces endurance, endurance produces proven character, and proven character produces hope. This hope will not disappoint us, because God’s love has been poured out in our hearts through the Holy Spirit who was given to us” (Romans 5:3-5 HCSB). 

Affliction, or suffering, produces endurance, and endurance produces hope. Our waiting and steadfastness produce hope in our lives.

We may get tired; everyone does, even the young. We may be weary, life does that. But do we focus on remaining steadfast in our commitment to obey God? That, Paul says, produces hope, and those who hope in God will renew their strength. 

The true test of our faith is not what we say, not what we feel, but how steadfast we remain. Hope does not disappoint because we serve a God who brings rest to the weary, who restores the downtrodden, and who strengthens the weak.

Our steadfastness also offers an incredible testimony to a watching world that wants everything now.

PRAYER

Father, renew us, we are weary. May we remain steadfast, hoping in You. Amen.

By Marc Turnage

Visitors to the Old City of Jerusalem today can enter the city through seven gates scattered around its eastern, southern, western, and northern sides. These gates, like the walls of the Old City, date to the Ottoman Period (16^th-20^th centuries). 

Along the northern stretch of the Old City walls are three gates, from west to east, New Gate, Damascus Gate, and the Flower (or Herod’s) Gate. The current Ottoman Damascus Gate stands upon the remains of a triple-arch gate that dates to the Roman remains of Aelia Capitolina, which was the name given to Jerusalem in the 2^nd century A.D. by the Roman Emperor Hadrian. The center arch was the largest, and the two side arches were lower. 

Gates are named for what lies outside of them; therefore, Damascus Gate gains its name because the northern road towards Damascus leads out of the city from there. In Hebrew, the gate is referred to as Shechem Gate because the road to Shechem (modern day Nabulus) led out of the city from there. 

After the destruction of Jerusalem by the Romans in A.D. 70, the city’s footprint changed due to the damage caused by the Roman forces in certain parts of the city, particularly the southern area of the city. This caused the city to shift north and west in the Late Roman Period. From the 2^nd century A.D., Jerusalem began to look like a Roman city, which the Old City of Jerusalem more or less parallels until today. 

The Roman Emperor Hadrian renamed Jerusalem, Aelia Captitolina, and the province Judaea, he changed its name to Palestina. As part of the rebuilding of Jerusalem (Aelia Capitolina), the triple-arch, on which Damascus Gate now stands, was constructed. 

This triple-arch gate marked the northern limit of the city. The triple-arch gate was originally free standing, but in the late 3^rd century, it was connected to the city’s wall. Entering through the arches, one encountered a paved plaza (similar to what one does entering through today’s Damascus Gate) in which Jerusalem’s two main north-south roadways came together. It seems that a column stood in this plaza, probably with a statue of the emperor on it. 

A mosaic map of the Holy Land in the floor of a church in Maedaba, Jordan that dates to the 6^th century A.D. depicts the column, without the statue, standing in the plaza in front of the Damascus Gate. Until today in Arabic, one refers to Damascus Gate as Bab al-‘Amud, the Gate of the Column, which retains the memory of the column in the plaza. 

The triple-arches of the Later Roman Period were built on a stretch of wall that dates back to the first century.

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast