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By Marc Turnage

Galilee is the northernmost region of the central mountain range that runs like a spine (north-south) through the land of Israel. The mountains of Galilee have the highest elevations within the hill country, and therefore, offer the coolest temperatures along with lush vegetation. 

Galilee divides into two regions, Upper and Lower Galilee. The names derive from the heights of the region, with Upper Galilee containing the high mountains (more than 3000 feet above sea level), while Lower Galilee has lower hills (the peaks remain below 2000 feet) and broad east-west valleys. The division and names initially appear in the first century, but such a division stands behind the order of towns within the region recorded in Joshua 19:35-38. The natural boundary separating Upper and Lower Galilee is the Beth-Haccerem Valley. 

The Upper Galilee extends into southern Lebanon today, until the Litani River Gorge. Its mountainous terrain impeded travel, which in antiquity meant more scattered settlements. The northern part of the Upper Galilee offered more tablelands and springs, which enabled more settlement. 

The Lower Galilee consists of a series of ridges running east-west that create valleys for passage between them. These passage ways proved to be incredibly important travel corridors as people moved both regionally and internationally through the Lower Galilee. To the east, the Galilee slopes down towards the Jordan Valley, the Huleh Valley (north of the Sea of Galilee), and the Sea of Galilee. The southern boundary of the Lower Galilee was the Jezreel Valley. In the first centuries B.C. and A.D., at times the Jezreel Valley was considered part of the Galilee, and other times it was not. 

The Galilee served as the center of Jesus’ life and ministry. He grew up in Nazareth, which sat in the heart of Lower Galilee. He traveled throughout the Galilee preaching, teaching, and healing in the villages of the region. 

He travelled from Nazareth to the Sea of Galilee via the Beth-Netofa Valley, an east-west valley that provided travel from the Mediterranean coast to the Sea of Galilee. Jesus turned the water into wine (John 2:1-12) and healed the nobleman’s son in Cana, which sits in the Lower Galilee. When Jesus travelled to Jerusalem for pilgrimage, he went through the Lower Galilee. 

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

“O Israel, hope in the Lord; for with the Lord there is mercy, and with Him is abundant redemption. And He shall redeem Israel from all his iniquities” (Psalm 130:7-8 NKJV).

Within the Bible, the “we” is more important than the “me.” This is a key difference between our Western spirituality today and that of the Bible.

Our focus centers on God and me: what God has done and can do for me, and my relationship with God. Yet in the Bible, an individual encounters—and experiences—God within the community. His redemption is tied to God’s redemption of His people.

The psalmist cried from the depths (Psalm 130:1-2). He pleaded with the Lord to listen to His cries. We do the same. We cry out to God from the depths of our despair. Our focus, even in our cries to God, often stop with us.

Yet, after the psalmist pleaded with God to listen, in verse 3 he began to focus on the community. “If You, O Lord, should mark iniquities, Lord, who could stand?” He did not see himself as isolated in his encounter with God. Rather, he was part of a larger community of faith. Our focus on ourselves within our faith journey creates a spiritual narcissism that was absent from the biblical world.

The psalmist described his posture of waiting for the Lord and compared it to the night watchmen on the walls of a city waiting for the dawn. Then, like the night watchmen, he becomes a herald to the city: “O Israel, hope in the Lord!” As he has hoped in the Lord and His coming, he now calls upon Israel to hope in the Lord, to recognize His steadfast love.

God’s love was not just for the psalmist; that love extended to all Israel. His power to redeem was not merely to lift the psalmist out of his despair, but to redeem Israel.

In fact, the psalmist’s redemption came by his participation in Israel’s redemption. God does not lift him out of the depths, yet when God redeems Israel, the psalmist too will receive redemption. Not only does God redeem Israel, but He redeems Israel from its iniquities.

This returns the reader back to what the psalmist said in verses 3-4, “If You, Lord, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, so that You may be feared.” The God of Israel, the God who redeems Israel from its iniquities, is the God of steadfast love, who is to be feared.

Too often, our spiritual individualism leads us into a myopia of what God has done and will do for me. We do not express our spirituality through the lens of the community of faith. We may attend church and worship with others, but even in these settings, we are still individuals.

The psalmist found his redemption within God’s redemption of his people. This is where he found the confirmation of God’s love and forgiveness—within the community.

PRAYER

Lord, Your steadfast love is for us, the community of believers. You redeem us; help us to find You within those around us. Amen.

At age 43, Yevgenia’s life had been in upheaval for the past 10 years. First, she left Ukraine for Israel in 2014, but soon had to return to care for her sick father-in-law. Then, when Russia invaded Ukraine in 2022, she returned to Israel—but her husband couldn’t join her, since he was needed to serve in the army.

So, she came to Nazareth alone, starting over in an apartment that needed a refrigerator, and a washer and dryer. Since she was surviving on a small income, she also struggled to afford even basic groceries. Setting up a home from scratch by herself, where could she find help?

Yevgenia was so relieved when you came to her rescue. Through CBN Israel, friends like you provided the funds for a new refrigerator, washer, and dryer. Donors also provided regular visits to deliver food and supplies, and offer her assistance in readjusting to Israeli life and culture.

She shared, “I didn’t believe help like this existed. When I reached out to CBN Israel, I felt that my needs were genuinely heard and understood.” She adds, “I was so touched by your kindness. Your support is a big deal to me—it has felt like a gift from heaven. Thank you!”

Your gifts to CBN Israel can be an answer to prayer for those who struggle to live in the Holy Land, especially during the war. You can provide hot meals, housing, financial aid, and other essentials. And you can reach out with God’s love at a crucial time.

This past year has been very challenging for Israel’s people. Your support can extend compassionate relief and hope to Holocaust survivors, terror victims, single moms, and more.

Please consider a gift to bless those in need today!

GIVE TODAY

By Marc Turnage

The Jordan Valley is a narrow valley the extends from the Sea of Galilee in the north to the Dead Sea in the south. It is part of the great Syro-African Rift, the longest scar on the face of the planet, that spans from Syria to Lake Victoria in Africa.

The southern stretch of the Jordan River as it exits the Sea of Galilee passes through this valley on its way to the Dead Sea. From the southern end of the Sea of Galilee to the northern shore of the Dead Sea is roughly sixty miles, yet over these sixty miles, the Jordan River meanders a little over two hundred miles. Today, the Jordan Valley serves as the international boundary between the Hashemite Kingdom of Jordan, the State of Israel, and the West Bank.

The Jordan Valley served as an interior travel route between the hill country of Cisjordan (west of the Jordan River) and Transjordan. It enabled east-west travel between these two regions, as well as north-south travel through the valley. In the first century, the Jordan Valley served as one of the three routes Galilean pilgrims could take to Jerusalem. The Gospels record Jesus following this route on his final journey to Jerusalem (Luke 19:1-11).

The northern stretch of the valley, from the Sea of Galilee until south of Beth-Shean, received good rainfall, and therefore, had rich agriculture. South of Beth-Shean towards the Dead Sea, the high mountains of Samaria restrict rainfall and the climate becomes harsh, dry, and unfriendly. Along the Jordan River, however, vegetation grows and as recently as the 19^th century served as the habitation for lions, among other wildlife that still live there today.

Throughout the periods of the Old and New Testament, settlement existed within the Jordan Valley. Sites like Beth-Shean, Jericho, Pella, Deir ‘Alla (biblical Succoth), and Rehov provided important administrative, religious, and commercial centers within the Jordan Valley. It served as the route between many biblical stories that involved places in Cisjordan and Transjordan.

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

“Lord, do not withhold Your compassion from me; Your constant love and truth will always guard me. For troubles without number have surrounded me; my sins have overtaken me; I am unable to see. They are more than the hairs of my head, and my courage leaves me” (Psalm 40:11-12 HCSB).

This psalm begins with God delivering the psalmist from great peril. The psalmist responds by proclaiming God’s acts of salvation in a manner intended to lead others to see what God has done, so they will fear and trust Him. The first 10 verses repeat his psalm of thanksgiving, but in verse 11, he turns to a lament that ends the psalm.

The juxtaposition of thanksgiving and lament provides an abrupt shock, but the repetition of God’s steadfast love and faithfulness ties the two parts of the psalm together.

And in this, the psalmist conveys an important point: God’s deliverance, which elicits our praise and thanksgiving, prepares us for when we are overcome with lamentation due to circumstances—even circumstances we create—to continue to trust His faithfulness and steadfast love.

Bad things happen. Life will overwhelm us. We will sin, and our sin will separate us from God. The feelings, distress, and loneliness we feel in these moments are real. They are not manufactured. But we cannot forget God’s acts of deliverance in the past. We cannot forget how we waited for Him, and He listened to our cry.

Lament does not mean a lack of faith; the Bible contains many examples of people crying out to God. In fact, in some cases laments provide the clearest expression of trust. It is possible to maintain a thankful and grateful heart while also expressing our most honest thoughts and feelings to God. He can handle our raw prayers.

The psalmist recognizes that his circumstances have surrounded him and his sins have overtaken him, yet he calls upon God to let His mercy, faithfulness, and steadfast love keep him safe.

We can find ourselves in despair, but if we remind ourselves of God’s faithfulness, mercy, and steadfast love, our psalms of thanksgiving will return to us.

But if we completely give in to the despair and turn away from God in those difficult moments, we forget His past deliverance that caused us to give Him thanks. 

PRAYER

Father, no matter where we are today, may we find comfort and strength in your unwavering love, mercy, and faithfulness. Amen.

Since Israel’s war began on October 7, living in a constant state of danger is the new normal for Israelis. But what happens to people when hope turns to despair the longer a war lasts?

Ukraine has lived through a 10-year war which has intensified in the last few years. Regent University professor Olga Zaporozhets has counseled Ukraine war victims, and believes the same waves of trauma she saw in Ukraine will wash over Israel, if nothing is done to prevent it. And thankfully, it can be prevented, through recently developed therapies.

Unlike a single short-lived disaster, with a return to safety and recovery, living with the stress of prolonged war can take a long-term toll, with people needing relief and hope. Zaporozhets explained, “I believe Ukrainian research and professionals now have these new experiences, new research, and new results that are very valuable in the Israeli situation right now.”

She continued, “We have tools to bring healing and early intervention stabilization procedures. If people know how to do them, PTSD and stress reactions go away—and PTSD does not develop.” This can be a vital tool in bringing war victims into a healthier, hopeful place.

And thanks to the support of caring donors, these new methods were showcased in a September and October workshop in Ramet Gan, Israel—featuring a collaboration of CBN Israel, Regent University, Israel Trauma Coalition, and counseling institutions established by Regent University in Ukraine.

Though CBN Israel has hosted numerous trauma counseling seminars, this one was conducted exclusively in Russian. More than 50 Russian-speaking therapists from across the nation attended, since 1.5 million Israelis speak Russian—including refugees who escaped Ukraine’s war. Research shows that receiving counseling in one’s native language produces better results. 

Your gifts to CBN Israel can also help war victims in many other ways—through evacuations, meals, lodging, and more—while providing compassionate relief to those in need across the Holy Land.

Please join us in reaching out with God’s love to those who are hurting!

GIVE TODAY

By Marc Turnage

The land of Edom lay south of the land of Moab in the Transjordan. The Zered Ravine, which empties into the southern end of the Dead Sea, formed the boundary between these two kingdoms. The Bible refers to Edom also as Mount Seir (Genesis 36:21; Ezekiel 35:15). 

The plateau that forms the heartland of Edom, south of the Zered, is over 5000 feet above sea level, and some of its peaks reach a height of 5696 feet. Deep gorges cut through the western part plateau opening into the Rift Valley; only on the eastern frontier does the form of a plateau remain. Only a narrow strip on the western edge of the mountains received sufficient rainfall (200 mm) to produce any significant vegetation, mostly in the form of natural forest. Along this line, a line of towns was established. 

The limited agricultural potential of this region is acknowledged in Isaac’s blessing of his son Esau, who the Bible identified as the father of the Edomites (Genesis 27:38-39). Its agricultural limitations were compensated for by its presence along the southern end of the King’s Highway, the gateway from the Arabian Peninsula for incense, gold, and other luxury items. 

Also, Edom controlled the copper mines and trade in the southern Aravah (the southern portion of the Rift Valley north of the Gulf of Eilat). The port of Ezion-Geber on the northern shore of the Gulf of Eilat also received goods from the Red Sea, which would then be conveyed to various destinations via the trade routes that ran through Edom. 

The capital of Edom in the Old Testament period was Sela. Edom’s location along important trade routes put them in conflict with Judah for control of the Aravah (south of the Dead Sea) and Ezion-Geber. 

When Israel sojourned in the Transjordan, they sought to pass through the land of Edom following the King’s Highway, but the king of Edom denied their request. They had to circumvent Edom using the Desert Highway, which lay further east of the kingdom of Edom (Numbers 21:4; Deuteronomy 2:8; and Judges 11:16-18). The Old Testament condemns Edom’s lack of hospitality (Deuteronomy 23:3-6). 

Throughout the kingdoms of Israel and Judah, conflict arose between the people and the Edomites, especially with the kingdom of Judah. During the reign of Jehoshaphat, king of Judah, a coalition of the Edomites, Moabites, and Ammonites sought to invade Judah (1 Kings 22:47-49; 2 Chronicles 20). The Edomites revolted in the time of Jehoram and established their own king (2 Kings 8:20-22). 

The prophet Obadiah condemned the Edomites for gloating at the destruction of Judah (Obadiah 1:13-14; see Psalm 137:7; Ezekiel 16:57; 25:12-14; 35). The Babylonian deportation of Judeans left a population vacuum in Judah; this led to a number of Edomites immigrating into the biblical Negev and the southern Judean Hill Country around Hebron. 

In the Hellenistic period, these Edomites living in the southern Judean Hill Country and the biblical Negev were known in Greek as Idumeans. Herod the Great’s (Matthew 2) family came from Idumean stock.

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

I will instruct you and teach you in the way which you should go; I will advise you with My eye upon you. Do not be like the horse or like the mule, which have no understanding, whose trappings include bit and bridle to hold them in check, otherwise they will not come near to you (Psalm 32:8-9 NKJV).

The psalmist provided a journey from the silent isolation of a sinner, through his confession, to God’s forgiveness—and his restoration to a covenant relationship with God within the community of the faithful.

This leads the psalmist to herald (to the community of the faithful) God’s covenant relationship to them: He is their refuge, protector, and deliverer. Having gone through this journey, the psalmist turns into a wise sage who seeks to instruct us, his readers, as to our covenantal relationship with God.

Sin severs our relational connections with God and others. Forgiveness restores those relationships, but it does this so we can reenter the covenant relationships between God and us, and between ourselves and others.

After articulating God’s covenant responsibilities to those He has forgiven, the psalmist reminds us of our responsibilities: to receive God’s instruction, to be led not like a horse or mule that requires a bit and bridle. Our part of God’s covenant with us requires our submitted obedience to Him and His instruction.

We typically translate the word “Torah” as “law.” But the root of the word “Torah” means “to shoot an arrow in a straight direction.” In other words, the Torah is God’s direction for Israel—not a burden to be carried. We would more accurately capture the meaning of “Torah” if we translated it as “instruction.”

Do we let God instruct us? Do we seek the wisdom and instruction among the local and broader community of believers?

Western culture idolizes freedom and individualism. Both concepts clash with the outlook of the Bible. God does not forgive to make us free; He forgives so that we might serve Him and submit to Him.

Our desire to express and protect our individualism is foreign to the world of the Bible, for the covenant of God’s instruction manifests itself within the community of the faithful.

The journey to forgiveness is not only our own. It restores us to the community to jointly participate in the covenant relationship with God and the faithful. It also empowers us to instruct others, so they will not go astray.

We too often view our journeys from sin to forgiveness in very selfish and self-centered ways. The Bible looks at sin, forgiveness, and restoration through the eyes of the community of faith.

Today, may we allow God to broaden our view so that we better understand our responsibilities to both Him and others.

PRAYER

Father, may our journeys back into covenant relationship with You lead us to instruct others for Your name’s sake. Amen.