Solomon's TempleConstruction of Solomon's Temple began about 950 BC on the Mount Moriah site chosen by David at God's leading. The temple sat on a high point of the ridge known as David's City, just north of the original city.

Construction of this 35-acre platform took seven years. No hammers or chisels were used on the site; the stones were prepared at the quarry and brought in. The temple was mostly made of limestone, however some of the parts were covered with gold and cedar; it was precisely and luxuriously furnished (1 Kings 7:13-51).

The Ark of the Covenant was held here. After the temple was dedicated to God (1 Kings 8:22-66), it was completely filled by God's presence (2 Chron. 5:13-14; 7:1-3).

The SoreqThe Soreq was a five-foot-tall stone wall that surrounded the inner courts of the consecrated temple area and was designed to keep Gentiles and other "unacceptable" people out of the inner courts. Gentiles could not pass the Soreq on pain of death.

Other Walls and Divisions in the TempleIn addition to the Soreq, there were a number of other walls and divisions within the temple. The Court of the Women was an area outside the temple building, which was as close as women were allowed to the temple.

There was also a chamber for the Nazarites because they had been set apart for service to God; a chamber of the Lepers, who had to be separate because they were unclean; a chamber of the Israelites who were separated because they were God's people; and lastly, a chamber of the Priests who were separated by their calling to represent the people.

PaulPaul was accused of bringing a Gentile into the inner court, past the Soreq. (See Acts 21:27-35.) Paul denied this charge. But later, in Eph. 2:14, Paul wrote that the "dividing wall of hostility" had been destroyed. Paul was possibly referring to all dividing walls, which the Soreq symbolized, that had to come down between Jew and Gentile. Since Jesus' death, the Gentiles would be allowed to experience the blessings the Jews always had.

ApplicationThese walls include the walls of pride, economic status, race, social status, and bitterness that we face today. As Christians, we must be aware of the walls and try to break them down; we can do this by reaching out to other people, getting to know people of different races, volunteering, and helping people in need.

Sacred Stones

Long before the Israelites entered Canaan, pagans in the Middle East erected sacred stones to honor their gods, to declare covenants and treaties between cities, or to honor an important event that could only be explained by the supernatural. These stones were extremely heavy and stood as tall as twenty feet high.

Gezer Stones

Although many standing stones were simple and small, archaeologists uncovered several impressive stones at Tel Gezer. The stones, which were probably put in place before 3000 BC, weigh more than 25 tons each, stand 20 feet tall, and are sunk 20 feet into the earth. Amazingly, they were probably brought to Gezer from a quarry over three miles away!

Hebrew Practice

The Hebrew word translated "standing stones" is massebah and means "to set up." The Israelites followed ancient customs by setting up standing stones as a reminder of God's covenant and supernatural acts on their behalf. The story of the stone was passed down from generation to generation through oral tradition.

Biblical Examples

On several occasions, the Bible mentions significant events that were commemorated with standing stones:

Jacob set up stone pillars at Bethel in order to remember his powerful dream, in which God reaffirmed his covenant with him (Genesis 28:18-21, 35:14-15).

Moses built twelve standing stones at the foot of Mount Sinai after receiving the Ten Commandments and other laws (Exodus 24:2-4).

The Israelites erected standing stones to remember their miraculous crossing of the Jordan River (Joshua 4:2-3, 8-9).

Joshua built a standing stone when the covenant was renewed at Shechem (Joshua 24:27).

New Testament

In the New Testament, Peter builds on standing stone imagery when he describes believers as "living stones" (1 Peter 2:5). Peter probably wanted his readers to think of themselves as living standing stones-people who live out their faith so boldly that others take notice. As living stones, Christians should proudly tell about the difference that God has made in their lives.

Archaeology

Archaeologists have unearthed many standing stones, including one found in 1993 at Tel Dan, mentioning the name "David." However, to date, no massebah has been found that specifically coincides with a Biblical story.

This photograph shows the remains of the 15 storehouses on the eastern side of Masada. The one on the left is as it was found by archaeologists; the others have been reconstructed. In the background above the storehouses, you can see the Dead Sea, which is partly dried up at this spot due to extensive mining of the minerals in the water. The mountains of Moab can be seen beyond.

The plastered wall in the foreground is part of Herod's Western Palace. Originally, the floors as well as the walls of the storerooms were plastered. Oil, wine, flour, and other provisions were stored in separate rooms in special jars. The rooms themselves were more than 60 feet long and 12 feet wide.

This photograph is taken from Mount Arbel on the western shore of the Sea of Galilee near Tiberias. The hilltop where Susita (Hippos) was located is clearly visible on the eastern shore. Towering over the Sea of Galilee, Susita is connected to the other hills by a thin ridge. The city was built on a 35-acre plateau. On both sides of the ridge are deep wadi beds, and the western edge drops steeply into the sea. Today the area around Susita is called the Golan Heights. In the first century, this was the region called the Decapolis.Susita had no running water, so an aqueduct more than 15 miles long was constructed to bring water into the city for its cisterns and fountains. The aqueduct, a significant achievement, was made of square stones with round openings inside, each fitting perfectly against the next one.

Viewed from above, this peak and its connecting ridge looks like a horse?s head and neck. The Greek word for "horse" is hippos, and the Aramaic word is susita (mare).hence the name of the city. In the time of Christ, this city was one of the modern Hellenistic cities of the Decapolis. Perched on its hill, Susita could be seen from other areas all around the sea, including Capernaum, where Jesus made his home. Susita's pagan temples and theaters, magnificent Greek buildings, paved, colonnaded streets, and fountains probably made it inviting and forbidding at the same time. Jesus? deliberate choice to sail across the sea to visit Susita illustrated his desire to bring the good news of the kingdom to all people, including pagans.

Somewhere in this area, Jesus met two demon-possessed men (Mark 5:1-20). After he drove out the demons, Jesus sent these men home to tell others, how much God has done for you? (Luke 8:39). They told about their miraculous healing "all over town." No one knows for certain what town this refers to, but Susita is a probable choice because it was the nearest large city of the Decapolis. But whether Susita was the exact town or not, certainly it as one of the Decapolis cities where people heard the story of what Jesus had done. Some of Susita's citizens, who worshipped Zeus, Hera, and Tyche, among other deities, were attracted to the Jewish Rabbi from across the lake and followed him. This city became a center of early Christianity. Susita itself had several large churches (at least five), which constitute the majority of the archaeological remains of the city.

There are many theories about the origin of a gathering place called "synagogue." The Greek word for synagogue means "assembly" and is used in place of the Hebrew word meaning "congregation" or "community of Israel." Originally, the word probably referred to the gathered people and over time it came to refer to the assembly place as well.

It's important to note that the word synagogue was never used to refer to the Temple. Only Levites and priests could enter the Temple proper, which was God's dwelling place. By contrast, the synagogue was primarily a place of assembly, and all members of a Jewish community could participate in synagogue life.

Some Jewish traditions indicate that there were assembly places for the study of Torah during the time of Solomon's Temple. The Old Testament indicates that the practice of prayer, which would be so central to the synagogue, had already begun by that time (Ps. 116:17; Isa. 1:11,15; 1 Sam. 1:10ff).

Gathering together for study and prayer became particularly important during the Babylonian exile after the first Temple was destroyed. Jewish scholars believe Ezekiel's reassuring promise that God would provide a "sanctuary" (11:16) for his people is a reference to the small groups that gathered in homes at this time.

These godly people, having learned a hard lesson about the importance of obeying God, did not want to repeat their ancestors' sins. They assembled regularly to remember God's covenant, law, and promises. Small groups of experts in the law and interpretation met at humble locations called "houses of study." These houses of study, and the reflection on the need to be obedient, are the roots of the synagogue, a sanctuary to inspire obedience to God.

The early synagogue helped Jews maintain their identity while living in a foreign and pagan country. It became the center of Jewish social life, serving as school, meeting place, courtroom, and house of prayer. In some towns, synagogues may have even provided lodging for travelers.

Synagogues were a place where small groups of Jewish students could read and discuss the Torah and oral tradition. Worship and study, friendship and community celebration, meetings and governing of the community, all of these activities centered around the synagogue.

Local elders governed the synagogue as a kind of democracy. While all adult members of the community could belong to the synagogue, only adult males age 13 or older could be elders.

A local caretaker called the hazzan (sometimes called "ruler" in the English Bible) was responsible for maintaining the building and organizing prayer services (Mark 5:22, 35-36, 38; Luke 8:41-49; 13:14). The hazzan sometimes taught the synagogue school, especially in smaller villages. He would announce the coming Sabbath with blasts on the shofar (ram's horn), and he also cared for the Torah scrolls and other sacred writings, bringing them out at the appropriate times (Luke 4:17-20).

Priests and Levites were welcome to participate in synagogue life, including worship, but they had no special leadership role. However, only priests could offer the blessing of Aaron from the Torah (Num. 6:24-27) at the end of a synagogue service.

This spectacular mosaic floor from a synagogue built in the second or third century was found at the oasis of En Gedi along the Dead Sea. The synagogue hall shown here is 45 feet long and about 30 feet wide. It follows the synagogue style found in Capernaum, Korazin, and Gamla.

The rectangular structure in the floor background is the bema, or reader?s platform. The bases for columns around the outside are seen in the floor. This synagogue also faces towards Jerusalem, so it was built after AD 70.

The mosaic floor is among the most beautiful ever found. It is made of small stones of different minerals that provided an array of colors. The artist who created it found white, black, reddish pink, red, brown, yellow, and blue-gray stones, which he carefully cut into tiny pieces (called tesserae). He then laid them in mortar, creating the designs shown here. Geometric designs form the outside borders. The center panel shows birds, peacocks, and grapes. The beauty and craftsmanship seen here emphasize how important the synagogue was to this community, just as it was important in Jesus? time.

The remains of this synagogue, one of the oldest found in Israel, are outlined in this photograph. It apparently functioned as a community center because no specifically religious artifacts were found in it. However, the mikveh (ritual bath) uncovered just outside led the archaeologists to conclude that it was a religious gathering place, hence a synagogue. Rows of steps or benches are found around the outside. They were used by the more important people of the community and the elders of the synagogue (Matthew 23:6). The floor in the center is unpaved. The common people of the community would sit on mats on the floor.

Columns around the outside supported a roof, apparently of wood, which was destroyed when the Romans devastated Gamla during the First Jewish Revolt. The corner columns are heart-shaped (one can be seen in the lower left). The outside wall (in the back) was destroyed so that the hillside of the steep mountain can be seen, as can the wadi (dry riverbed) beyond.

The entrance to the synagogue was about eight feet long and 50 feet wide. People cleansed themselves in the mikveh and entered from the west to join in the worship and readings of the synagogue. One can picture the joyful, thriving community of these religious Zealots praising God and seeking his guidance here on the hillside.

This synagogue was active when Jesus ministered at Capernaum less than 10 miles away. We do not know if he was ever here. Since "Jesus went throughout Galilee, teaching in their synagogues," it is quite possible. At the very least, this is similar to the synagogues in which Jesus did teach. The benches (chief seats), the mikveh, the study room, and the unpaved floor were often the locations for his teaching, his miracles, and his worship.

Korazin was one of the cities where "most of his miracles had been performed" (Matt. 11:20). Typical of Galilean towns of the time, the synagogue occupied a prominent place on an elevated platform in the center of town, symbolizing the importance of living in the presence of God.To the north (and in the back center of this photograph) was a mikveh for ceremonial cleansing of the worshippers. Though the remains shown here date to the third or fourth century after Jesus, they retain the size, shape, and appearance of synagogues of his time.

This synagogue faced south towards Jerusalem, as all synagogues did after the Temple was destroyed in AD 70. Here you are looking from the south toward the north. The entrances are on the far side of the synagogue. Typically, synagogues of this time had three entrances. The hall shown here was 70 feet long and 45 feet wide. Three rows of columns, decorated with frieze, created a central "hall" and three "aisles." Parts of the reconstructed frieze, made of local basalt, can be seen. The column bases and the support base for them are in the original location. Remains of the decorative stone frieze and trim can be seen around the outside. The remains of stone benches can be seen on the west (left) under some of these stones.

It is possible that the synagogue had a balcony or gallery above the columns. Archaeologists found the remains of two decorated platforms located on the far end of the building. It is believed that they are the enclosed platform for the Torah ark and the reader's platform (bema).

A replica of the stone Moses' seat is located on the right corner at the south end of the synagogue (not visible here). Here the reader sat until it was time for the hazzan to ring the Torah scrolls to the reader, who would then stand to read.

The Sea of Galilee is three miles south (behind the photographer). The ruins of the town Korazin are evident to the left beyond the synagogue. Jesus visited this town often, and he certainly was a part of the life of communities and synagogues like this one.

Both boys and girls attended school in Galilee. But only gifted boys continued their education beyond the age of 15, as girls were married by that age. Students probably attended school in the synagogue and were taught by the hazzan or a local Torah teacher. According to the Mishnah (the written record of oral tradition at Jesus' time and afterward), students followed a specific educational plan:

- Study began at age five or six in elementary school, called bet sefer with memorization and study of the Torah.
- At age twelve, boys study the more complicated oral interpretation of the Torah. Question-and-answer sessions between teacher and student were added to the memorization drills.
- Became a religious adult at age thirteen.
- After age twelve or thirteen, gifted students might continue their studies with a local rabbi in beth midrash (meaning "house of study," or secondary school). Here began the more intense process of understanding and applying the Torah and oral tradition to specific situations.
- The truly gifted would travel and study with a famous rabbi as a talmid (disciple). The disciple's goal was to "become like their rabbi" by learning and applying the wisdom of Torah and oral tradition to daily situations.
- Students learned a trade at age twenty
- Entered their full ability at age thirty.

Since knowledge of the community was passed orally, memorization of tradition and God's Word were essential. By the time a person was an adult, he knew most of the Scriptures by heart. If someone recited a passage, the audience would know whether it was quoted accurately or not. Jesus, in keeping with his culture, would simply begin with "It is written..." knowing his audience would recognize an accurate quote.

The Synagogue Continues
The early Christians continued to attend synagogues, although they had a new interpretation of the Torah since Jesus had been revealed as Messiah (Acts 13:14). The new community of Jesus was born out of the synagogue, and the early church continued the same practices of living and worshiping together as a community (Acts 2:42-47). Believers were to become assemblies, not single individuals seeking God alone.

Jesus' followers today have also been made one body through Christ (1 Cor. 12:12-13). That's why we address God as "our Father." We would do well to remember that the church's roots are in a community living and worshiping together. Worship, study, and prayer should become a natural extension of the church's community life.

In our fractured, broken world, with all its self-preoccupation, the model of the synagogue, a picture of the community of God, presents an alluring message. We would do well to put it into practice.

Sabbath Worship

While the synagogue building functioned as a community center, school, and court during the week, it became the meeting place for prayer on the Sabbath. When the first three stars could be seen on Friday evening, the hazzan blew the shofar to announce that the Sabbath had begun. The people gathered at twilight to eat the Sabbath meal in their homes. In most traditions, Sabbath food was prepared in advance because no work was permitted during this time.

The following morning, the community gathered in the synagogue building. Their service began with several blessings offered to God, followed by a recitation of the Shema: "Hear, O Israel: The LORD our God, the LORD is one" (Deut. 6:4). The Torah scrolls were brought out by the hazzan and read in several portions, sometimes as many as seven. Readers could not choose passages themselves, as readings were assigned according to a predetermined schedule.

Following the Torah reading, a section from the prophets (called the Haphtarah) was read. Then a sermon, or derashah, would be offered, often by the same person who read the Torah or Haphtarah. These sermons were usually quite short: As Luke 4:21 shows, Jesus spoke only a few words when he gave the derashah.

The service ended with a benediction. And if a priest was present to offer it, the Aaronic blessing from the Torah (Num. 6:24-26) would be used.

Even though the hazzan was in charge of organizing worship services, the prayer leader, readers, and even those who delivered the short sermon could be any adult member of the community. All were recognized as being able to share the meaning of the Word as revealed to them in their daily walk with God. In this way, the community encouraged even its youngest members to be active participants in religious life.

Imagine Jesus standing on a synagogue platform and unrolling the Torah scrolls. As the community listens, he reads the familiar scriptures and pauses. Everything about the synagogue service has been routine until now, and then Jesus begins his life-changing message.

The Gospels record more than ten occasions when Jesus' ministry took place in synagogues. Yet most Christian readers have never considered the significance of synagogue life, so central in Jesus' ministry.

The synagogue provided a ready platform for Jesus' teachings, and later the apostle Paul. But more significantly, it created a place for Jesus and his early Jewish followers to worship. The synagogue was not simply a place to teach God's Word, but also a place for Jewish people to cultivate their relationship to God.

Modern Christians may be surprised to discover that many of today's church practices are based on synagogue customs that Jesus followed. As we walk through the first century synagogue, we can better appreciate the cultural context of Jesus' ministry, and how relevant his message remains today.

Synagogues continued to be a focal point for Jewish life during the first century. By the time Jesus' ministry began, a synagogue was found in most towns of Galilee. The Gospels specifically mention those of Nazareth (Matt. 13:54) and Capernaum (Mark 1:21). Archaeologists have found scant evidence of these early synagogues, although later synagogues left substantial remains. Only one synagogue dating to Jesus' time has been uncovered, in the town of Gamla.

Typically, synagogues were placed in prominent places, on an elevated platform or high place, symbolizing the importance of living in God's presence. In some cases, the front facade had three doors. And outside each synagogue was a mikveh (ritual bath), where worshipers symbolically cleansed their hearts before entering the synagogue.

Inside the synagogue, important people sat on benches, called chief seats, which lined three sides of the room (Matt. 23:6). Common people sat on the floor, which was usually made of dirt or flagstones (or elaborate mosaics in later synagogues). Speakers and readers would stand on a small platform, the bema. And a small menorah, like the one in the Temple, probably stood there as well.

Torah readers sat in a special place called the Moses' Seat (or Seat of Honor), so named because they were reading Moses' words (Matt. 23:2). Torah scrolls and the writings of the prophets were either kept in a portable chest that was brought to the synagogue for worship or were stored in a permanent Torah cabinet (called the Torah closet or holy ark) inside the synagogue

This spectacular tel is one of the most extensively excavated archaeological sites in the Middle East. When Saul and Jonathan died nearby Mount Gilboa, their bodies were displayed on the walls of this city.

The large mound in the distance is the Old Testament city. In the foreground, excavated ruins include the remains from the Roman period when Jesus lived nearby. At least 18 layers of civilization were discovered in the tel.

The TempleWhen King David reigned in Jerusalem, he envisioned a place where God could dwell among his people. He bought land on Mount Moriah, and his son Solomon eventually built the Temple on that site. The beautiful structure became a symbol of God's presence on earth, the place where people could come when they wanted to be near God.

The remains of Solomon's temple lay buried in the ground. But archaeologists have discovered another temple in Arad, which was modeled after Solomon's structure in Jerusalem. The remains at Arad provide a helpful glimpse into what Solomon's temple may have looked like.

Solomon's Temple was eventually destroyed when Judah was invaded by the Babylonians. Years later, the Temple was rebuilt by a group of Jews returning from their captivity.

Shortly before Jesus' day, the Temple Mount was expanded by Herod the Great. He built a magnificent Temple that was visited by thousands of Jews each year. This structure stood in Jerusalem when Jesus visited the city.

A Chronology of Temple Events
Approx. 2,000 BC: Abraham was sent to the Moriah area to sacrifice Isaac. Jerusalem was later built on the mountain named Moriah.

Approx. 1,000 BC: David captured the Canaanite city of Jebus (2 Sam. 5:6-7) and named it the City of David, which he made his capital (1 Chron. 11:7). He selected the temple site on Mount Moriah, where he built an altar.

Approx. 950 BC: Solomon built the temple on the Mount Moriah site chosen by David. After the Ark of the Covenant, the resting place of God's presence, was moved into the temple, the people prayed for God's presence, and God sent fire to consume their sacrifice (2 Chron. 7:1-3).

586 BC: The Babylonians destroyed the temple and took many Israelites captive.

Approx. 500 BC: Cyrus, the king of Persia, decreed that the Israelites could return to Jerusalem. Under Ezra and Nehemiah's leadership, the temple was rebuilt. Since there was no Ark of the Covenant, the Holy of Holies was left empty. The Jews rejoiced when the Torah was read (Neh. 8:17).

322 BC: Jerusalem became part of Alexander the Great's empire. Antiochus, king of the Syrians, outlawed the Sabbath, circumcision, and study of the Torah. He defiled the altar by sacrificing pigs on it.

165 BC: The Maccabean revolt against the Greek army brought Jerusalem under Jewish control once again and the menorah was re-lit. Descendants of the Maccabees expanded the Temple Mount.

63 BC:The Romans toook control of Judea.

37-4 BC:Herod the Great, the Roman king of Israel, lavishly expanded the Temple Mount.

Approx. AD 30: The Sadducees had Jesus crucified. The Holy Spirit came to the disciples in the temple courts, and the veil in front of the Holy of Holies tore from top to bottom, symbolizing that all believers now had access to God's presence through Jesus.

AD 44: Herod Agrippa, grandson of Herod the Great, died. Rebel Jews began to kill Romans and Jews who cooperated with Rome. Roman governors became increasingly cruel, and the temple priesthood became more corrupt as they looked to Romans for security and support.

AD 66: A Gentile offered a "pagan" sacrifice next to the synagogue in Caesarea. Jerusalem authorities decided to end all sacrifices and allowed Roman troops to raid the temple treasury.

When the Jews protested, Florus, the Rome-appointed governor, sent troops who killed innocent civilians. This sparked a Jewish revolt that pushed the Roman troops out of Jerusalem. When the Romans in Caesarea heard what happened, they slaughtered 20,000 Jews in a day's time.

AD 68: Ultra-nationalistic Jews (Zealots) appointed their own temple priest and slaughtered the Sadducee priests who resisted.

AD 70: Roman troops destroyed Jerusalem and burned the temple. Over a million Jews were executed, sold into slavery, or captured for games in the arena.

AD 131: A second Jewish revolt began.

AD 135: Rome squashed the second revolt and outlawed the Jewish religion. The Jews became a people without a country.

After reaching the Promised Land, the Israelites were commanded by God to destroy the Canaanite high places (Num. 33:52) so that they would not be tempted to blend worship of the false gods of the land with the worship of Yahweh, the one true God.This pagan altar at the high place of Megiddo was built 2700 BC and was used until approximately 1900 BC, not long before Abraham arrived in Canaan. The altar probably had been built over the remains of an earlier one.

Part of the ruins of a large temple complex can be seen as well. Steps on the eastern side allowed the priest to climb onto the altar for sacrifices or other rituals. Though it is impossible to know exactly what happened here, the Bible records that Canaanite worship included the sacrifice of animals, as well as children during certain periods. It also involved male and female ritual prostitution. This altar represents the Canaanite practices that Yahweh's people found so seductive. Ahab and Jezebel would establish the worship of Baal in cities and towns near here (and quite possibly at Megiddo as well).

The immorality of this pagan religion is paralleled in our secular culture.

Jesus focused his ministry in one small place in Israel: Galilee, in the three cities of Korazin, Capernaum, and Bethsaida. Although many people today assume that Galileans were simple, uneducated peasants who lived in an isolated area, the truth is they interacted more with the world that the Jews of Jerusalem. After all, the Via Maris trade route passed through Galilee, exposing them to many different peoples and cultures.

The Galileans were also the most religious Jews in the world during Jesus' time. They revered and knew the Scriptures well. They were passionately committed to living out their faith and passing their faith, knowledge, and lifestyle to their children. This led to the establishment of vibrant religious communities; a strong commitment to families and country; and active participation in the local synagogues;the community centers of that day. In fact, more famous Jewish teachers came from Galilee more than anywhere else.

The Galileans resisted the pagan influences of Hellenism far longer than their Judean counterparts, and when the great revolt against the Romans and their collaborators finally occurred (AD 66-74), it began among the Galileans.

Clearly God carefully prepared the environment in which Jesus was born and reared so that he would have exactly the context he needed in order to present his message of malchut Shemayim"the kingdom of heaven"effectively, and so that people would understand and join his new movement.

A deeper knowledge of Galilee and its people helps us understand the great faith and courage of Jesus' disciples, who left Galilee and shared the good news with the world. (Evidence indicated that Judas Iscariot was apparently the only non-Galilean among Jesus' twelve, closest disciples.) The disciples' courage, the message they taught, the methods they used, and their complete devotion to God and his Word were born in Galilee's religious communities.

The people of Megiddo (probably at the time of Ahab) constructed a wall to hide this cave from anyone outside the city.
After the wall was built, the passageway to the cave was filled with dirt so that the side of the tel was unbroken and there was no evidence that the cave or spring existed.

An opening in the wall was made in recent times so visitors could leave the cave without returning through the tunnel.

Herod's aqueduct was several miles long, bringing water to Caesarea from springs at the foot of Mount Carmel. For much of the distance, the water channel rests on a seemingly endless procession of arches. The plastered structure on the arches contains channels about 16 inches wide and 30 inches deep, in which the water flowed. It took amazing skill to build this long channel, beginning at the proper height so the water was still flowing when it reached the end. It took enormous wealth to pay the labor force needed to accomplish projects like this one. Caesarea was the key to Herod's prosperity.

The ark of the covenant was a symbol of God's presence among the Israelites a visual reminder that the one true God had made a covenant with them. It was so important to God that he described the arks construction before describing any other sacred object (Ex. 25:10%u201422).

God revealed himself to his people at the ark of the covenant. It was often the place where God would meet with Moses and give commandments to his people. Each year on the Day of Atonement, the high priest would enter the Holy of Holies, where the ark was kept. There, God would appear in a cloud over the cover.

Inside the ark, the Israelites kept the Ten Commandments tablets. Although Christians have traditionally assumed that each tablet held a portion of the commandments, nothing in Scripture supports the idea of two partial tablets. From what we know about ancient covenants, it is more likely that all ten commandments were written on each tablet.

According to ancient custom, each covenant party would take a copy of their terms and store them in their most sacred place. By giving his copy of the commandments to Moses, God symbolically told his people that their most sacred place would also be his most sacred place: the ark of the covenant.

Today, God chooses to reveal himself through the work of the Holy Spirit in each believer. His most sacred place is now our very own hearts and minds. Our thoughts, actions, and words should show others that the one true God is present among us.

Interesting details about the ark of the covenant:

- It was made of acacia wood, an extremely hard wood common to the Sinai Peninsula.- It was three feet nine inches long, two feet three inches wide, and two feet three inches tall.- It was gold plated and had a gold rim around the top.- It stood on four legs, and on each side were two gold rings in which poles could be inserted so the ark could be carried.- It had a cover, called the mercy seat or atonement seat, that was made of pure gold. On this cover were two cherubim whose wings stretched over the lid. The cherubim expressed the peoples longing to feel safe in Gods sheltering arms.

 

 

The ruins of this house on Jerusalem's Western Hill were uncovered in the 1970's. This home belonged to the Kathros family, who were known from Jewish history and lived here at the time of Jesus. The Kathros were one of many priestly families (Sadducees) who lived along the edge of the Western Hill, overlooking the Temple where they served. In keeping with the character of many of the Sadducees in the New Testament (e.g., Caiaphas' see John 11:49-50), the Kathros were known as dishonest people who abused their position for personal gain (Mark 11:15-18). Their house was burned by the Roman soldiers who captured Jerusalem in AD 70. During this destruction of Jerusalem, according to Josephus, the alleys were choked with corpses and the city was deluged in blood.The elegant stone table with small bowls and cups and the large storage jar, also made of stone, indicate the wealth of these people. Stoneware was very expensive, but it was convenient because it did not become ritually unclean (Lev. 11:33). In this home, a spear point was found leaning against the wall. The skeletal arm of a young woman was found grasping at a step, where she had died in the fire. The broken pots in the background and the blackened walls give testimony to the horror of that day Jesus had predicted (Luke 1:41-44).