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By Marc Turnage

The most mentioned city in the Bible is Jerusalem. From the time that David made it the capital of his kingdom, it became the focal point of the kingdoms of Israel and Judah, and later of the Jewish people and faith. 

Jerusalem’s origins date back to over four thousand years ago. It originally grew up around the Gihon Spring, a karstic spring, which served as the water source of the city for thousands of years. Over its history, the city expanded and contracted. The original city that David conquered from the Jebusites occupied the eastern hill of the city, where the modern City of David sits (this was biblical Mount Zion). 

David’s son Solomon expanded the city to the north building his palace, administrative buildings, and the Temple. As the importance of the city grew, and with the collapse of the northern kingdom of Israel in 722 B.C., people began to settle on the western hill (modern day Mount Zion), which lay outside of the walls of the city at that time. King Hezekiah encircled the western hill with a wall, portions of which are still visible in places where it has been excavated. 

This was the city destroyed by the Babylonians in 586 B.C. When the Judahites returned from the Babylonian Exile, they resettled the eastern hill, and the city shrank in size. This was the situation during the time of Ezra and Nehemiah. 

In the second century B.C., during the Hasmonean kingdom, a wall was built around the city that followed Hezekiah’s wall line and even incorporated portions of it. Then, sometime in the first century B.C., a second wall was added that incorporated a northern, market section of the city. This was the extent of the Jerusalem known to Jesus. It had two focal points, on the east the Temple Mount, and in the west, the palace of Herod the Great with its three towers perched on its northern side. 

During the reign of Agrippa I (A.D. 41-44), a third wall was begun, but construction was halted at the request of the Roman Emperor. This third wall was not completed until shortly before the outbreak of the First Jewish Revolt. At this point, the city reached its largest size in antiquity. The Romans destroyed Jerusalem in A.D. 70 and tore down the three walls. The destruction of the city was so complete that the footprint of the city moved north and west. 

Jerusalem would not reach or exceed the size it was prior to the destruction in A.D. 70 until the modern period, when, in the 19^th century, people began to settle outside of the modern Old City Walls, which were constructed by the Ottomans in the 16^th century.

The modern Old City, which has little to do with biblical Jerusalem, follows the layout of Jerusalem established in the Late Roman Period. Subsequent centuries left its imprint on the city, Byzantine Christians, Umayyads, Crusaders, Mamelukes, Ottomans, and British all left their marks on Jerusalem. 

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

“This is the LORD’s declaration. For My people have committed a double evil: They have abandoned Me, the fountain of living water, and dug cisterns for themselves, cracked cisterns that cannot hold water” (Jeremiah 2:12-13 HCSB). God spoke to the people of Judah through the prophet Jeremiah using an image that they would understand. 

Within the land of Israel, water was a necessity of life. Rains provided water, but only roughly from November to April. The rest of the year people relied upon springs, rivers, wells, and cisterns. Springs, rivers, and wells provided water coming from the earth, running water, purer water—living water. Cisterns offered merely a pit cut into the rock into which water was diverted. Cisterns simply held water. 

The inside of a cistern had to be plastered in order to retain the water, so it didn’t seep out. Water that ran into a cistern usually had sediment in it, so as the water collected in the cistern the sediment settled to the bottom of the cistern. Water in cisterns could go bad or be poisoned. The plaster in the cisterns could crack and the cistern was not good anymore. Spring water, or living water, continued to give life wherever it flowed. 

Traveling through the land of Israel, even in its deserts, one can see the effect of water. Wherever living water flows, there is life and vegetation. Where there is not water, the dryness of the desert encroaches. This was the reality of the person living in the time of Jeremiah. 

Jeremiah knew a thing or two about cisterns because his hometown, Anatoth, did not have a natural source of water. Water had to be brought to the village and gathered in cisterns. His village sat on the edge of the dry wilderness to the northeast of Jerusalem, so the prophet understood the metaphor he used.

He compared Judah’s disobedience by pursuing other gods, rejecting the God of Israel to those preferring cistern water, broken cisterns at that, to living, life-giving water. By choosing other gods, Judah forsook God, the source of living water. 

Do we see God as the source of life and life-giving water in our lives? Are we like the people of Judah rejecting spring water, for a poor substitute, which, in fact, is no substitute at all? In our attempts to “go our own way,” do we fail to connect with the source of life in our lives? 

The thing about substitutes is that they fail us in the end. The people of Judah poignantly understood Jeremiah’s metaphor; they caught his meaning—you have rejected life-giving water, for something that cannot hold water. Do we do the same?

PRAYER

Father, today, I choose to follow, obey, and pursue You, the source of life and life-giving water in my life. Bring life into the dry places of my life, for Your glory. Amen.

By Arlene Bridges Samuels 

A significant quasquicentennial celebration ended yesterday: the 125th anniversary of the First Zionist Congress held August 29–31, 1897. That inaugural congress convened on these dates in Basel, Switzerland. Theodore Herzl, father of Modern Zionism and founder of the First Zionist Congress, described that pioneering event as “three days of awakening Jewish history.” 

Indeed Herzl—“Visionary of the State” (Hebrew: Chozeh HaMedinah)—would be astonished at how Israel’s history has not only awakened but flourished—with innovations, immigration, and more than 7 million in their Jewish population. The World Zionist Organization (WZO) that Herzl also founded in 1897 drew more than 1,300 Jewish leaders in 2022 for three days of celebrations, seminars, and discussions of future plans. 

The First Zionist Congress could be considered a symbolic Jewish parliament in the early Zionist movement propelled by three factors: Herzl’s extraordinary perseverance, his book, Der Judenstaat (“The State of the Jews”), and the coalition he developed with numerous Jewish organizations. The founding platform’s goal was: “Zionism strives to create for the Jewish people a home in Palestine secured by public law.”

Herzl’s vision, however, extended beyond the Jewish community. Here’s a little-known fact: Herzl sent 10 invitations to Christian leaders to attend the First Congress along with 200 Jewish leaders. His invitations were a precursor to strong Jewish and Christian cooperation and friendships. You may not recognize the two most prominent leaders in the delegation, but they were deeply committed to Herzl and the vision of a Jewish state: Henry Dunant and the Reverend William Hechler. 

Dunant was a Swiss banker and Christian missionary. He dedicated himself to providing humanitarian aid for wounded soldiers, thereby inspiring the founding of the Red Cross and the Geneva Convention. He later received the first Nobel Peace Prize in 1901 and became an advocate for a “Jewish colony” in Palestine. Herzl called him a “Christian Zionist,” the first known use of the term, due to their common goals and Dunant’s help with the Zionist movement.

Rev. William Hechler was a minister at the British Embassy in Vienna where Herzl lived. After reading The Jewish State, he committed himself to Herzl’s vision and opened key introductions for him. Hechler’s activism won the respect of the World Zionist Organization, which later gave him a pension until his death in 1931. Herzl wrote in his diary about meeting Hechler: “Heckler declares my movement to be a biblical one, although I proceed rationally in all points.” That meeting led to an enduring friendship between the secular Jew and the Christian pastor.

Herzl did not live to see the miracle of the 1948 modern Jewish state with its reinstated ancient name, “Israel.” Nevertheless, although he died of heart failure in 1904, his legacy is strong, expansive, and deepening. 

Herzl’s legacy includes having Christian leaders in the first Zionist Congress 125 years ago to help pioneer the Zionist movement. Today, among several hundred Christian leaders attending the 2022 Zionist Congress this week, members of the International Christian Embassy Jerusalem (ICEJ) staff are also participating. ICEJ is based in Jerusalem with offices in 86 nations. The ICEJ Switzerland branch hosted an event in Basel, with ICEJ President Jurgen Buhler opening the conference and ICEJ Vice President of International Affairs, Dr. Mojmir Kallus, giving the closing address. 

ICEJ, a nondenominational evangelical charity, began in Jerusalem in 1980. Launched by Christians from 32 nations, ICEJ is founded on Isaiah 40:12, which directs them to “Comfort, comfort my people, says your God. Speak tenderly to Jerusalem.” They carry out their biblical assignment in extensive ways. 

Their outreach includes providing hundreds of portable bomb shelters to Jewish communities, assisting over 150,000 Jews in Aliyah, operating their Haifa Home for Holocaust survivors, holding worldwide weekly prayer for Israel’s well-being, educating the global church to combat anti-Semitism, and promoting reconciliation between Jews, Christians, and Arabs. Their annual Feast of Tabernacles celebration and tours draw thousands worldwide for one of the biggest events in Israel. 

David Parsons, ICEJ vice president and senior spokesman, provided exciting news about Christian delegates at the Zionist Congress who created a robust, inspiring “Resolution of the Basel Conference Marking 125 Years of Zionism.” The excellent document is too long to include but here are several points. 

The Resolution honors the 1947 Seelisberg [Switzerland] Conference: The Foundation of the Jewish-Christian Dialogue, which took place after the Holocaust and prior to the rebirth of the Jewish state. It is officially known as the International Emergency Conference on Anti-Semitism. Its participants codified 10 points for an increased Christian-Jewish dialogue that served as a tool to fight anti-Semitism. All their points are useful for us today. 

A few of the 10 points: 

• “Remember that the first disciples, the apostles, and the first martyrs were Jews.”
• “Avoid disparaging biblical or post-biblical Judaism with the object of extolling Christianity.”
• “Remember that Jesus was born of a Jewish mother of the seed of David and the people of Israel, and that His everlasting love and forgiveness embraces His own people and the whole world.” 
• “Avoid speaking of the Jews as if the first members of the Church had not been Jews.”

The Resolution of the Basel Conference Marking 125 Years of Zionism also includes six additional points in the spirit of the 1947 Seelisberg Conference. Again, all points are important yet lengthy. Here are a few:

• “We affirm the reborn nation of Israel today as evidence of God’s faithfulness to His enduring covenant relationship with the Jewish people first sealed with the Patriarch Abraham some four thousand years ago.” 
• “We affirm that Israel’s right to exist as a nation in peace and security is indisputable. This principle was duly acknowledged by the international community when recognizing the historic, pre-existing rights and claims of the Jewish people to the Land of Israel in the Balfour Declaration of 1917, the San Remo Conference of 1920, the British Mandate over Palestine approved by the League of Nations in 1922, the United Nations Partition Plan of 1947, and the acceptance of Israel as a UN member state in 1949.”
• “We affirm that anti-Semitism remains a prevalent threat to the Jewish people today and must be rejected and opposed by Christians everywhere.” 

Israeli president Isaac Herzog attended, along with businessmen and philanthropists from 38 countries. Although 1,000 protestors in the anti-Semitic Boycott, Divestment and Sanctions (BDS) movement showed up, Swiss security was widespread and successful. Yaakov Hagoel, chairman of the World Zionist Organization, was dismissive of the protest: “We came to Basel because here, in this place, Zionism was actually born. Now, 125 years after the Congress, no one can shut us down. We will continue the conference in its format … in order to plan a better future for the State of Israel.” 

If Theodore Herzl and the Jewish and Christian pioneers could somehow see into 2022, they would likely break out singing HaTikvah, Israel’s national anthem adopted at the first Zionist Congress.

Please join CBN Israel this week in prayer for Israel and the Jewish people:

• Pray with thankfulness for past and present inspiring, sacrificial leaders like Theodore Herzl whom God has used to carry out His eternal plans. 
• Pray for International Christian Embassy Jerusalem and all Christian groups for their enduring support for Israel on the forefront to stop anti-Semitism. 
• Pray that the original 10 points and six additions at the First and 125th year Zionist Congress will bear the fruit of education and activism for Israel. 
• Pray for the Biden administration to stop pursuing the dangerous Iran deal. 

Arlene Bridges Samuels pioneered Christian outreach for the American Israel Public Affairs Committee (AIPAC). After she served nine years on AIPAC’s staff, International Christian Embassy Jerusalem USA engaged her as Outreach Director part-time for their project, American Christian Leaders for Israel. Arlene is an author at The Blogs-Times of Israel, a guest columnist at All Israel News, and has frequently traveled to Israel since 1990. She co-edited The Auschwitz Album Revisited and is a volunteer on the board of Violins of Hope South Carolina. Arlene has attended Israel’s Government Press Office Christian Media Summit three times and hosts her devotionals, The Eclectic Evangelical, on Facebook.

By Marc Turnage

Roadways are one of the most significant aspects of biblical geography. Roads often gave significance to locations, villages, and cities. In fact, roadways influenced and dictated settlement patterns, the building and establishing of cities and villages. Controlling roadways meant control of travel, commerce, and communication. Many of the events described in the Bible happen due to their strategic locations along important roadways. This aspect of biblical geography is often missed by the casual reader of the Bible. 

One of the challenges faced by Jerusalem in the period of the Old Testament was that it did not sit directly on major roadways. The principal north-south road through the central hill country laid west of the city, and deep canyons to its west and east made access from these directions very difficult. Therefore, the Central Benjamin Plateau, the tribal territory of Benjamin, was so important for Jerusalem; it provided the convergence of north-south and east-west roads. It was Jerusalem’s crossroads. If a resident of Jerusalem wanted to go to the east or west, he or she first traveled north to Benjamin where they met up with the east-west roads.

This reality continued to some extent into the New Testament period. However, with Jerusalem’s increased importance and the connection between it and Jericho, which sits about twenty-three miles to the east, a roadway was established between Jerusalem and Jericho. Over the course of these twenty-three miles, the land drops off between Jerusalem to Jericho from 2700 feet above sea level to 850 feet below sea level. 

This roadway, which still lay slightly to Jerusalem’s north, followed the route of a canyon system that cuts through the hills to the east of Jerusalem heading down towards Jericho in the Jordan Valley. The main branch of this system, above Jericho, become the Wadi Qilt. At the mouth of the Qilt sat Herod the Great’s winter palace; where, according to the Jewish historian Josephus, Herod died in 4 B.C. Herod’s palace consisted of two parts that straddled the Qilt, and he diverted water from the wadi to serve his pools, bath, and palace needs. 

Jesus passed by Herod’s palace (see Luke 19:11) on His journey to Jerusalem to celebrate Passover. One route Galilean pilgrims took to Jerusalem brought them down the east bank of the Jordan River; they crossed near Jericho, and then ascended to Jerusalem via the roadway that followed the Wadi Qilt. This also served for the setting of the story Jesus told about the man “going down from Jerusalem to Jericho,” who fell among thieves, and eventually a kindly Samaritan helped him (Luke 10:30-37). 

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

“Bear one another’s burdens, and so fulfill the law of Christ” (Galatians 6:2 NKJV). How do we obey Jesus and fulfill what He commanded us? According to Paul, we bear one another’s burdens. It’s that simple.

Some today have taken to calling themselves “Christ followers” or “disciples.” Jesus said in John’s Gospel, “By this all will know that you are My disciples, if you have love for one another” (13:35). The evidence of our discipleship or following Jesus, according to Him, depends upon how we love one another and bear each other’s burdens.

To bear someone’s burden requires us to walk alongside them. To be a part of their life. To operate out of love, so that a person will feel comfortable sharing what weighs him or her down. It’s not a relationship that can be formed in our Sunday services or even in our small groups. It only materializes when I place myself in another’s life and demonstrate genuine love and concern. 

The law of Christ flies in the face of our me-first, fast-paced, hectic culture. But if we are not going to actively, daily seek to fulfill His command to love one another (John 15:17), then can we truly call ourselves “Christ followers” or His disciples? Do we take time in our day truly to see the people around us, their pain, and their struggles? Are we moved with compassion for those we see? 

Bearing one another’s burdens is not only to get people to think and believe like us, and it’s not something we reserve for those we feel comfortable with. When a religious expert asked Jesus, “Who is my neighbor?” (Luke 10:29), He turned the question around and challenged the man to be a good neighbor like the Good Samaritan in His parable (Luke 10:36-37). 

Being Jesus’ disciple is not simply helping those who are like you; rather, it is loving everyone—even your enemies—and seeking to bear their burdens (see Matthew 5:43-47). How badly do we want to be disciples of the Lord? If we’re truly serious about it, we must do what He commanded; we must love one another. This is the mark of discipleship. 

PRAYER

Father, help me to see those around me today as You do. May my heart be moved with compassion to bear their burdens for Your glory. Amen.

By Arlene Bridges Samuels 

You will not hear this at the United Nations or in mainstream media: Israel will allow more work permits for carefully screened Gazans to enter Israel for jobs through the Erez crossing in Gaza’s north. Meanwhile, along Gaza’s oceanfront, Iranian proxies are delivering armaments for terror. They use speedboats to drop barrels of weapons into the Mediterranean Sea, allowing the current to carry them to the Gaza shore.

Yet, even with such hostile policies on the part of Iran, Israel’s goodness continues. The Jewish Press has announced Israel’s recent decision to add 1,500 more work and business permits, which right now stands at 15,500. Defense Minister Benny Gantz, who maintains a policy of boosting the local Gazan economy, has set the quota at 20,000. 

Last February, The Christian Science Monitor pointed out that “a new source of income to a region where 64% of the population is estimated to live in poverty and unemployment runs at 50%” would be welcome. “The number of Gazans studying Hebrew has quadrupled in some places as Israel allows more Gazans to cross the border into Israel for work.”  

Here are a few of the statistics from the first half of 2022 showing a drastic improvement in the Gazans’ quality of life: “a 311% increase in the volume of entries into Israel at the Erez crossing,” as well as a “27.7% in exports from Gaza to the Palestinian Authority territories in Judea and Samaria, and a 93.8 percent increase in exports from the Gaza” to the rest of Israel. Improvement in living conditions is increasing along with better wages and reduced unemployment. 

Major General Ghasan Alyan, the Israel Defense Forces (IDF) Coordinator of Government Activities in the Territories, made comments aimed at Gazans. He assured them that Israel has “no interest in being dragged into a war against them, and the Israeli security establishment will continue to allow a civilian humanitarian policy towards the Gazan public, but this is subject to the preservation of security stability.” Alyan went on to challenge them to take a look at Hamas’s damage, declaring, “Hamas is an enemy of the State of Israel and, unfortunately, also of the residents of Gaza.” He also warned that additional efforts by Hamas to disturb the peace would be met with policy changes.

This is not the first time Israel has attempted to come alongside Palestinians to improve their independence and quality of life. Israeli semi-trucks have consistently delivered humanitarian aid to Gaza despite Hamas’s rule. In fact, 17 years ago, Israelis made an extraordinary sacrifice: Under former Prime Minister Ariel Sharon, Israel unilaterally left Gaza by forcing 8,500 Jewish residents to leave behind their homes, businesses, cemeteries, and synagogues. This disengagement was controversial then (2005) and still is now. Israel detractors like to say that Israel occupies Gaza. Yet not one Jew or one Israel Defense Forces soldier has remained inside Gaza since their withdrawal was completed on August 16, 2005. 

The 8,500 Jewish settlers who lived in Gaza among 1.4 million Palestinians were guarded by some 3,000 Israeli soldiers prior to the withdrawal. During the second intifada (Palestinian uprising), which was mainly instigated by Palestinian leader Yasser Arafat, 230 Israeli soldiers were killed. IDF Major General Ariel Sharon declared that the withdrawal would “grant Israeli citizens the maximum level of security.”

Others hoped that the traumatic move in 2005, given over to the Palestinian Authority itself, would create a prosperous “Singapore by the sea.” Regrettably, on the day the last IDF soldier closed the gates to Gaza, the Palestinians began looting and destroying greenhouses left behind where Jews employed them. They ransacked homes and synagogues—destructive actions that did not bode well for their future.

Two years later their choices worsened. In 2007, Gaza’s Palestinians voted for the terrorist organization Hamas to assume governing control from the Palestinian Authority. Instead of implementing a vision to building a thriving Palestinian state with beautiful seaside hotels, civic institutions, and employment, by their votes they brought a curse upon their families and their future. 

Seventeen years have passed since Israel removed its Jewish families from Gaza. As a pro-Israel Christian activist then and now, I vividly recall my sorrow from afar while watching the televised Israeli operation. The Jewish families wept, the soldiers cried amid screams of grief and anger that pierced the air. In a sense, 8,500 Jewish citizens were forced by their own government into a type of refugee status in another part of their ancestral homeland. 

Palestinians trampled the well-meant Israeli intent. Once again, they abandoned the idea of a state. As the pro-Palestinian chant goes, “From the river to the sea, Palestine will be free.” The chant means only one thing: they want Jews eradicated. 

On Hamas’s recent 15-year anniversary on August 16, Gaza remains an entrenched Iranian terror proxy. Ariel Sharon did not live to see the results of the withdrawal and the 2007 pro-Hamas vote. He suffered a stroke in 2006 and remained in a coma until his death in 2014. His hopes for a more secure Jewish population instead grew into numerous major conflicts between Gaza and southern Israel in particular. 

The conflict takes many forms instigated by the Gaza terror proxy: rocket fire, a balloon intifada (balloons armed with explosives) to burn Israeli crops, months of tire fires and protests along Israel’s Gaza border, and terror tunnels dug into Israel. Israel’s defensive responses include Iron Dome batteries, Israeli Air Force-targeted strikes on weapons depots, and detecting and destroying border tunnels that allowed terrorists to enter the country stealthily. 

I have often stood on the fenced border alongside residents living in kibbutzim just yards away from Gaza. Their bravery is exceptional. Their trauma is deep. However, they are determined to remain in their homes, businesses, and schools and celebrate their festivals and families. 

Although their commitment to their ancestral homeland is strong, most Israelis who live in Southern Israel suffer with varying degrees of post-traumatic stress disorder. A high state of alert is woven into their brains. Fifteen years of terror, countless thousands of rockets, burned crops affecting livelihoods, and the uncertainty of wondering when the next attack is coming has taken a heavy toll on adults and children alike. 

Measures are in place to help ease fears. For example, the playground in Sderot, a city only one mile from the border, is underground to protect children from rocket fire. Portable bomb shelters are necessary along with the Red Alert alarm, which gives 15 seconds of running time for residents to find safety. The portable shelters, IDF approved and built in Israel, are an increased blessing. Many are funded by organizations like CBN Israel as well as other Christian groups and churches in the U.S. and other nations.

Palestinians suffer, too, since Gaza is a Hamas-created prison with an open sky. More than 2 million Palestinian residents are crammed into this high-density enclave. It stretches 25 miles long and three to seven-and-a-half miles wide. It is a small area of major poverty and despair.

Let us make sure we recognize that terrorists are the ones who wear the mantle of evil. As God’s chosen people, Israel wears a humanitarian mantle as evidenced in massive ways—in this instance by reaching out to Gazans with employment and wanting shalom for all. 

Israel is not a nation to be idolized. It is imperfect as all nations and peoples are, including Christians. Yet God’s eternal biblical covenants with the Jews compel us to pray and stand with them: “I will make a covenant of peace with them, and it shall be an everlasting covenant with them; I will establish them and multiply them, and I will set My sanctuary in their midst forevermore” (Ezekiel 37:26 NKJV).

Please join CBN Israel in prayer this week for both Israelis and Palestinians: 

• Pray that Israel’s jobs initiative for Palestinian Gazans will increase based on positive relationships between Israelis and Arabs at places of employment.
• Pray that media will report Israel’s good news actions rather than the incessant slanders against them. 
• Pray that Israel’s security will increase exponentially in every way on sea, land, and sky.
• Pray that the Arab Abraham Accords nations will follow Israel’s lead to create practical ways to help Gaza without monies siphoned off by Hamas.

Arlene Bridges Samuels pioneered Christian outreach for the American Israel Public Affairs Committee (AIPAC). After she served nine years on AIPAC’s staff, International Christian Embassy Jerusalem USA engaged her as Outreach Director part-time for their project, American Christian Leaders for Israel. Arlene is an author at The Blogs-Times of Israel, a guest columnist at All Israel News, and has frequently traveled to Israel since 1990. She co-edited The Auschwitz Album Revisited and is a volunteer on the board of Violins of Hope South Carolina. Arlene has attended Israel’s Government Press Office Christian Media Summit three times and hosts her devotionals, The Eclectic Evangelical, on Facebook.

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

When the children of Israel wandered in the wilderness, God provided for their daily sustenance by giving them manna: “I am going to rain bread from heaven for you. The people are to go out each day and gather enough for that day” (Exodus 16:4 HCSB). 

They could only gather enough for each day, except on the sixth day they gathered a double portion for that day and the Sabbath (verse 5). God told Moses that the reason they could only collect enough for the day was “I will test them to see whether or not they will follow My instructions” (verse 4). 

Before they entered the Promised Land, Moses called them to remember the journey that had brought them there. “Remember that the LORD your God led you all the way these forty years in the wilderness, to humble you and test you, to know what was in your heart, whether you would keep His commandments or not. So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the LORD” (Deuteronomy 8:2-3 NKJV). 

The hardships of the wilderness tested Israel’s commitment and obedience to God, but God still provided daily for their needs and sustenance. They only received the provisions that were absolutely necessary for each day. In this way, He taught them to trust Him.

We live in a world that values the “self-made” person. Our rugged, self-absorbed individualism flies in the face of biblical spirituality. God’s actions in the Bible repeatedly remind His people of their need and dependence upon Him. He is the giver and sustainer of life. He provides our daily bread. 

If we let it, our world—with its busyness, anxiety, and worry about tomorrow—pushes God to the edges of our lives. We seek to be self-reliant, planning for tomorrow because tomorrow depends upon us—or so we think. The message of the manna screams to us: God is the source of your daily provision; He takes care of you. Our responsibility: follow His instructions. 

Do we only turn to God when we need something from Him? Do we merely see Him as the One who delivers us when we’re in a bind? Or, do we recognize Him as the source of our daily bread and overall existence? 

Each day, do we remind ourselves that He provides the things we need for our sustenance, and that we are daily to seek to obey His instructions? Have we learned the lessons of the hardships of the wilderness?

PRAYER

Father, thank You for providing our daily bread. God, You are the source of our life; today, may we seek to obey Your instructions. Amen.

By Arlene Bridges Samuels

In the last decade, Jews making Aliyah have immigrated to their ancestral homeland from 150 countries in the diaspora that reaches from Asia, to America, to Ethiopia, Europe, and beyond. Israel’s capital bustles with a mosaic of some 950,000 Jews living in Jerusalem, which is crisscrossed with 3,000 streets. 

One of the most famous of these—Ben-Yehuda Street—is a vibrant downtown area crowded with locals and tourists enjoying conversations, shops, street musicians, and restaurants. The street signs stand as more than silent markers, though; they symbolize a fascinating 3,000-year history with names like Street of the Prophets (Rehov HaNevi’im), the Via Dolorosa (Jesus’ route to His crucifixion), Herzl Street (after Theodore Herzl, leader of the Zionist movement), and two streets named to honor Prime Ministers David Ben-Gurion and Golda Meir. 

Jerusalem’s Ben-Yehuda Street became a pedestrian mall in 1983. The street is known as “Midrechov” in the Hebrew language—a descriptive combination of two words—midracha (sidewalk) and rechov (street). This famous street was already named “Ben-Yehuda” in what was called Palestine under the British Mandate, long before the modern state of Israel was established in 1948. It carries the name of the man whom God used to revive the Hebrew language, Eliezer Ben-Yehuda. His brilliant legacy is a story of miracles.  

Ben-Yehuda was born Eliezer Yitzak Perelman in the Lithuanian village of Luzhkya on January 7, 1858. He was raised in a religious home and he learned Hebrew as a child. In those days, Hebrew was not spoken widely; it was found mostly in religious articles, Scripture, and Jewish seminaries. An excellent student, Perelman attended a religious school and wanted to become a rabbi. Gradually his tastes changed—he abandoned his religious interest and opted for a secular education. He did not, however, abandon his passionate interest in Hebrew, and like many other secular Zionist Jews Perelman developed a great interest in a Jewish national homeland. He hoped to see spoken Hebrew once again woven into Jewish society. Other classical languages had experienced a revival; so why not Hebrew, he reasoned.

While Zionism provided the context for his focus, he once described hearing a voice as a teenager that confirmed his life’s work. “Suddenly—it was as if the heavens opened and a light shone forth—a pure and gleaming ray flashed before my eyes, and a mighty inner voice called in my ears.” At that moment, Perelman believed he was being instructed to revive Israel’s language in the land of the fathers! 

As his project developed, Perelman explained, “Just as the Jews cannot really become a living nation other than through their returning to their ancestral land, so too, they are not able to become a living nation other than through their returning to their ancestral language.”

I find it interesting to note the historical time period. Ben-Yehuda immigrated to Israel in 1881, prior to Theodore Herzl’s First Zionist Congress in Basel, Switzerland, in 1897. These two astonishing, determined men—the Father of Modern Hebrew and the Father of the Modern Jewish State—were born only two years apart: Ben-Yehuda (1858-1922) and Hungarian-born Herzl (1860-1904). Neither of these history-changing men lived to see their reborn homeland.

In preparation for his family’s new life, Perelman changed his name to the Hebrew name Ben-Yehuda. Devoting himself to building written Hebrew into a national language, he developed a strategy that was simple yet intensely demanding: Only Hebrew was to be spoken in his home, the first household of its kind. His son, Ben-Zion Ben-Yehuda, was the first modern Hebrew-speaking child. Plenty of opposition arose from Jerusalem’s ultra-Orthodox, who accused him of invading the holy Torah. They eventually excommunicated him. The Hebrew word for hardship—telaah—surely applies to Ben-Yehuda and his family.

Due to Ben-Yehuda’s endurance and determination, Hebrew—which hadn’t been used in everyday language since biblical times—was set for a revival, becoming Israel’s spoken tongue 2,000 years later. As years passed, the lexicographer often worked 18-hour days developing new words. He founded a periodical to list words and called it Hatzevi, which means “Gazelle.” Other families joined up and Zionist educators gladly used Hebrew as a practical solution for new immigrants. The focus on new immigrants learning Hebrew in Israel continues to this day in government-run and private facilities.

In 1890, a Hebrew Language Council was founded and set up by Ben-Yehuda, who drafted its purpose and methods. The group examined Hebrew literary vocabulary from thousands of years ago: Aramaic; Hebrew roots, to create innovative word forms; Arabic roots; and non-Semitic words already in common use. The early committee developed into the Academy of the Hebrew Language, pioneered by 23 scholars and writers in multiple related fields. The Academy actively operates at Hebrew University today.

Imagine for a moment Ben-Yehuda’s early days in the 1890s. First, he had already studied Hebrew, and when he and his wife Deborah disembarked their ship in Jaffa, he was elated to speak enough Hebrew to talk with a Jewish innkeeper and a wagon driver. After their son was born in 1882, everyday terms like ice cream, bicycle, spoons, trees, book, and many hundreds of words for children were added. Plus, the emergence of electricity, telephones, agriculture, manufacturing, and other modern developments required even more words. A language renaissance was unfolding under his roof in Jerusalem! 

Over the years, on Hebrew University’s campus, the Academy of the Hebrew Language has confronted the need for thousands of new words due to Israel’s near-daily discoveries in health, science, technology, and politics. This year, the Academy added 500 new words to the Hebrew dictionary that reflect changes in modern society. For example, half of the 500 words are related to politics—words such as embargo, activism, capitalism, and disinformation. The addition of “symptomatic” and other health terms is due to COVID-19.

A brief official history shows that in 1922, under the British Mandate that governed Palestine, Hebrew was declared the official language for the Jews just a month after Ben-Yehuda’s death. Then in 1948, the modern Jewish state deemed Hebrew and Arabic as official languages. In July 2018, Israel enacted a law that made Hebrew its only official language and gave Arabic a “special status.” 

In 2010, Israel’s Knesset officially declared 21 Tevet, Ben-Yehuda’s birthday, as National Hebrew Day. Tevet, a 29-day month, is the fourth month on the Jewish calendar and occurs on the Gregorian calendar in December/January. Evangelicals may want to celebrate Eliezer Ben-Yehuda’s birthday too, due to our emerging interest in Hebrew roots since Judaism is the birthplace of Christianity. We are keen to learn what we view as deeper meanings in Hebrew words and translations. 

The Hebrew word, Shalom, is a case in point. Often “peace” is preferred when translating this term into English. Yet as a root verb, the word is replete with rich meanings that include wholeness, health, well-being, safety, tranquility, and rest. 

The fact that our Jewish Savior spoke and read Hebrew makes it deeply meaningful. Hebrew is the language the Lord spoke when transmitting the Torah to Moses and which the prophets used. Acts 26:14 describes Jesus speaking Hebrew to Saul on the Damascus Road, and the redeemed Paul spoke to Jerusalem’s Jewish believers in Hebrew. It is the foundation of the New Testament, which includes 283 direct quotes from the Old Testament. The Gospel writers and disciples spoke the language and only read Old Testament scrolls since the New Testament had not yet been written. The Old and New Testaments are one book, foretelling our one Jewish Savior, in one magnificent book of unconditional love!

On the CBN Israel Facebook page, look for the “Hebrew Word of the Day” and its meaning. You may be like me. I do not speak Hebrew, but I started making a list of the various words being posted throughout the week. In Matthew 24:35 Jesus declares, “Heaven and earth will pass away, but My words will never pass away.” It is so valuable for us to learn the words of the Hebrew Scriptures and the central language that Jesus Himself would have spoken. 

Please join CBN Israel this week in praying for the Jewish nation and people: 

• Pray with awe that God inspired 40 different writers spanning 1,500 years to write the 66 books of the Bible with His same themes of love and redemption. 
• Pray for the Academy of the Hebrew Language in their decisions to add new words.
• Pray for immigrants to Israel who find it challenging to master the Hebrew language.
• Pray that Christians will pursue the deeper Hebrew meanings to enrich their faith.

Arlene Bridges Samuels pioneered Christian outreach for the American Israel Public Affairs Committee (AIPAC). After she served nine years on AIPAC’s staff, International Christian Embassy Jerusalem USA engaged her as Outreach Director part-time for their project, American Christian Leaders for Israel. Arlene is an author at The Blogs-Times of Israel, a guest columnist at All Israel News, and has frequently traveled to Israel since 1990. She co-edited The Auschwitz Album Revisited and is a volunteer on the board of Violins of Hope South Carolina. Arlene has attended Israel’s Government Press Office Christian Media Summit three times and hosts her devotionals, The Eclectic Evangelical, on Facebook.

Years ago in Russia, Amelia married young and had a daughter. The difficult labor left Amelia temporarily paralyzed, but she recovered. Then, sadly, her husband left her. Devastated, Amelia moved ahead, immigrating with her daughter to Israel, near Tel Aviv. Eventually, she remarried and gave birth to twin boys.

Again, the births took a toll on her and triggered temporary paralysis. Doctors then determined that Amelia had multiple sclerosis (MS). Added to that, her second husband abandoned her—leaving her to care for their twins alone.

She is now 48 and takes numerous medications just to keep the MS under control. Her daughter is 27, and Amelia works hard to take care of her 9-year-old twin sons. Surprisingly, she and her second husband reconciled during the pandemic. He has a full-time job and helps with expenses and Amelia’s care. Yet, living in a fourth-floor apartment, she can’t manage the stairs alone and has to rely on her husband or friends if she needs to go out. She misses her independence.

But friends like you were there. Through CBN Israel, donors gave her food vouchers to provide healthy meals. And we’re helping the family find an affordable apartment with an elevator—so Amelia can go out without assistance. She says, “Thank you! I have felt isolated for so long.”

Your gift to CBN Israel can offer compassionate aid to many families in need—as well as terror victims, aging Holocaust survivors, lone soldiers, and more. 

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