Strange Encounters in Samaria

I want to tell you about the strangest encounter I had a couple of days ago. If I tell you it was life changing, you might laugh at that cliché, but it's true.

First of all, I should tell you something of myself. I live in a small village in Samaria, not that far north of Jerusalem. I am not married, which is something of a drawback in our society. It's even worse because, partly to get some support, I have moved in with a man who also has no partner. That’s really frowned on, but I was desperate. I had gone through five husbands who had all died, either from illness or injury, or simply disappeared. You could say I was considered bad luck, to put it mildly. However, this man had been a good friend to one of my husbands and took pity on me.

One of my daily duties is to take my water jug and go to the town well every day for our supply. Because I am looked down upon by my fellow citizens, especially the women whose job it usually is to go and get water, I am not welcome to go when they go. They get to fetch their water first thing in the morning when they are fresh and it's not so hot. I have to go later.

On my way out to the well this morning, I had met a group of men entering our village. I could tell by their rough beards and their plain clothing, the way they gave me a wide berth as we passed each other and the accent of their speech that they were Jews.

Now, it's not very common for us to see Jews in our village. Most of the time, if they're going from Southern Israel to the north or vice versa, they take a road around by the Jordan River. This is because of the negative feelings between us Palestinians and the Jews. We are all equally, as far as the government is concerned, oppressed by our masters, but we Samaritans have even less advantages when it comes to how we are treated in this empire.

I don't know why these men had entered our village, but from the little conversation I heard as I met them and passed on, it sounded as if they were looking for food. Good luck with that, I thought. The way you treat us as a rule, you're not likely to satisfy your hunger here. 

When I reached the village well, it looked like it was one of the men of this party sitting there all by himself. I hesitated, but I did need to get water. As I approached the well, the man spoke to me, a Samaritan and a woman at that. He asked me for a drink. Initially, I wasn't sure whether this was some kind of trap and whether I should even answer him. I busied myself with setting my jug down and proceeding to let the bucket down into the well to fetch my water. The man didn't say anything more, but as I glanced at him out of the corner of my eye, I saw that he indeed looked tired and  likely thirsty too. Then his eyes met mine, and what I saw there, what I felt, was a strange sense that this was not someone I needed to be afraid of or be upset with for basically breaking a social taboo in our area.

I steadied myself, looked at him and asked "How is it that you, a Jew, ask a drink of me, a woman of Samaria? "I was expecting some kind of simple answer, such as that he was just thirsty. However, what he said came out of the blue. At first it didn't seem to make sense and I wondered where this was going to go.

The man had said that if I knew the gift of God and who it was that was talking to me, asking for a drink, I would've asked him and he would've given me living water. That didn't make any sense to me so I decided to stick with what I knew, the practical, and said to him, "Sir, you have no bucket, and the well is deep." Then I decided to tackle his actual words and continued, "Where do you get that living water? Are you greater than our ancestor Jacob, who gave us the well, and with his sons and his flocks drank from it?" I thought by invoking the name of our common ancestor, Jacob, I might draw out of him something about how he as a Jew could engage in this conversation with me as a Samaritan woman.

The man's response was still strange. He said, “Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them will never be thirsty. The water that I will give them will be a spring of water gushing up to eternal life."

I didn't really understand anything he was saying, but I continued to play along with him and responded, "Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water."

What the man then said was even more strange. Now I really did not know what he was getting at or how to respond. Perhaps he realized he was getting in too deep with talking to a woman. He asked me to go and call my husband and come back. Typical man; he probably felt safer talking to another man. But why was he so interested in continuing this conversation in the first place?

That kind of put me on the spot, but I decided to tell him the truth and see where that would lead. I said, "I have no husband."

What this stranger said in response to that really caught me off guard. He said "You are right in saying, I have no husband; for you have had five husbands, and the one you have now is not your husband. What you have said is true! "At first I thought, has this man been to our village before? Is this why he knows this about me? But that seemed preposterous. But he knew the truth from somewhere. Now some of the things he said about him having water, giving me living water etc. began to make me feel that he might be saying something that I had not yet caught on to. Going on a hunch that came from - I’m not sure where! - I said to him, "Sir, I see that you are a prophet." Then, for some reason, maybe I was beginning not to make sense – I'm often curious and looking for answers about things though – I asked him a question that I thought a prophet would give a good answer to. I said "Our ancestors worshipped on this mountain, but you say that the place where people must worship is in Jerusalem."

He replied, "Woman, believe me, the hour is coming when you will worship the father neither on this mountain nor in Jerusalem. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshippers will worship the father in spirit and in truth, for the father seeks such as these to worship him. God is spirit, and those who worship him must worship in spirit and truth."

I could have got a little upset with his negative comment about our worship. I wasn't sure what he meant by that because I believe we worship the same God that the Jews do. And all this talk about the father was strange. I had no clue whom he was referring to until he mentioned God, and I kind of put it together that he was referring to God as the father. That was something I had never heard before. I really began to wonder who he was and how someone who seemed to be so knowledgeable, a prophet as I had wondered, had ended up in our village. I decided to go deeper. I said to him, "I know that Messiah is coming. When he comes, he will proclaim all things to us." I expected him to agree to that. We do share some same understandings of who the Messiah is and what his purpose is when he comes, according to all of our prophecies.

What this man said next left me absolutely speechless though. He simply said "I am he, the one who is speaking to you." I felt my head spinning. I didn't know what to say. Me, a Samaritan woman, talking to the Messiah. Either this guy was a crazy impostor, or he was the real deal. If he was the last, where did that leave me? Fortunately, that group of ragtag men whom I had encountered on my way to the well returned at that moment. They had caught the tail end of our conversation and seemed to be unsure of where to step in. I could see that they had managed to get some food. Good for them I thought. I just figured I had to get somebody from the village to come with me and talk to this man and see if they understood what he was saying or if he sounded just as crazy to them as to me. In my confused state, I hadn't realized until I was well on the road running into town that I had left my jug there. Never mind, I thought, I am going back. He had told me to come back with my husband.

I went home first and persuaded my partner to come out with me. When I explained the situation to him, telling him that this man had told me things about my life that he could not have possibly humanly known, his ears perked up and he said he would also get a couple of friends of his to come along to see what they thought.

When we reached this man and his companions at the well, the men were sharing some of the food that the group had purchased. It seemed that this man was waiting for us though. When he saw us coming, he gestured to his companions to stay back while he leaned forward to face us. Between what he said and our questions to him, we were indeed convinced, unbelievable as it may seem, that we were talking with the real Messiah. In the end, we asked if he could stay longer and tell us more of the good news he seemed to bring. The group agreed and we actually hosted these Jews for a couple of days. Word spread quickly in the village and many came to meet him and listen to what we had to say. To begin with, they could hardly doubt our word. However, by the time they had met and talked to him personally, they said to us that they also believed that this man was the Messiah because they had heard for themselves what he said. His ultimate message to us, something that he said was for us as well as for the Jews, indeed the whole world, was that he had come to be the saviour of the world. This was a message we all were interested in and wanted to hear more of. Our world certainly needed saving, there was no doubt about that. We were all becoming convinced that we were being saved, regardless of where our world was at. We could start with that. As I said, it was a life-changing conversation I had gotten into at the well that day. Life has not been the same since.

The Choice We Have

The Choice We Have: Key Teachings, Words, I Am Statements and Signs in the Gospel of John

Introduction

Some time ago a former pastor friend shared that he had always dreaded delving into and speaking on the Gospel of John. When he eventually did, he found it a mind-expanding and challenging ‘book.’ I had found that surprising as John had been my favourite ‘gospel.’ That might well have had to do with the fact that, as a child, I was learning to read in an environment of a limited availability of books. Then I received one of those little red book Gospels of John put out by the Gideons, so first became more familiar with those stories. Perhaps I also intuitively responded to the greater detail of the stories it contains as well as the organization.

Discovery House (possibly more familiar to some as the source of the long-standing ‘‘Our Daily Bread” devotionals) has recently been publishing small volumes on the books of the Bible in their  “Journey Through—-”  series. Having just concluded leading a bible study in Mark over a 2-year period with the aid of the volume on Mark, I turned again to John’s gospel and acquired the volume put out for its study. It is written by David Cook, longtime principal of a bible college in Sydney, Australia. 

John versus the Other Gospels

Anyone who has read the Gospel of John will have readily recognized that it is quite different from the gospels according to Matthew, Mark and Luke. The reader might also be quite aware that the similarities in these gospels have led them to be called the synoptic gospels. Here, Mark is generally given precedence and it is his opening statement that has led to the gospels named after him and the other three to be so called. Gospel means ‘good news’ in Greek, and Mark opens his book with the statement that what he is writing is “The beginning of the gospel of Jesus Christ.”

That gospel according to John, however, stands in a place by itself. In some ways, it seems less historical. The other three seem to flow along in a linear sense which at least gives them the impression of being chronological, ‘historical.’ Then again, some would say there is a considerable attempt at chronology of the accounts John gives us, as they are frequently framed around the important Jewish festivals that took place in Jerusalem and Jesus’ attendance at them. On the other hand, John says nothing about Jesus' life until his entry into ministry, which event is built around his encounter with someone who is in fact a relative, known by the name of John the Baptist. Whereas Matthew and Luke give fairly extensive accounts of Jesus’ historical entry into the world, beginning with his birth and placing him in genealogies, John begins with a vastly more far – reaching introduction that sounds more Greek abstract and philosophical than the Aramaic/Hebrew thought of the other three gospels. There is also one detail in John’s narrative of the Passion Week accounts that troubles some. The timing in John is different. The other gospels write of the Last Supper as being the Passover meal, occurring on the Day of Preparation, the day before Passover. The, Jesus would be crucified on Passover. John writes of it as occurring on the evening before the Day of Preparation. The synoptics’ overall accounts of these days seem to be more accurate. This leads some to believe John placed it otherwise to emphasize the symbolism of Jesus’  (the Lamb of God) sacrificial death as occurring on the Day of Preparation at the time when lambs for Passover were being killed in the temple. John is always more about different layers of meaning, which is one of the ways in which this gospel has a richness all its own.

Author

The traditional view of authorship is that this gospel is written by Jesus’ disciple John, son of Zebedee and brother of Andrew, all fishermen from the Sea of Galilee. He never names himself as the author but there are several references to the ‘beloved disciple,’ especially the one where this person was sitting next to Jesus at The Last Supper. He was asked by Peter to ask Jesus whom he was talking about when he spoke of one of them betraying him. We know from all accounts that Peter and John were close, part of Jesus’ inner circle. This same John is also commonly held to be the writer of the three letters from John and Revelation.

Another view is that this gospel was written by another John, who ostensibly served the Church in Ephesus and area. There is an ancient church ruin in his name there. To avoid conflict in that setting might be why the Spirit did not permit Paul and his companions further ministry in this area on Paul’s Second Missionary Journey, as recorded in Acts 16. This left him free to obey a vision calling him to “come over to Macedonia to help us.”  This could still be John the Apostle though, as Jesus’ mother Mary is also memorialized with an early church in Ephesus and John was instructed at the cross to take Mary under his wing. Therefore, if he was living here, Mary could have been too.

Indeed, as recorded at the end of John’s Gospel, when Peter asks Jesus about the future of the ‘beloved disciple’ after Jesus had just intimated Peter would die on a cross, Jesus leaves it open that the beloved disciple might live a long life. We know John seems to have outlived his contemporaries and appears to have died in exile on the isle of Patmos, off the southeast corner of what was then the Roman Empire province of Asia Minor, now Turkiye.

Time

The timing of the writing of this gospel is generally believed to fall into the 8^th to 10^th decades of the first century CE.

Place

See the above comments about Ephesus. If John’s last days of service were in Ephesus and vicinity, this gospel could have been written here, or perhaps also on the isle of Patmos, where Revelation was written.

The Uniqueness of John

The Signs

John gives us fewer accounts of the miracles and exorcisms that are recorded in the other gospels. However, there are two miracles in John that are not recorded elsewhere, that of turning water into wine, said to be the first sign, and the most significant story of the raising of Lazarus, very shortly before Jesus’ own resurrection. Furthermore, when John describes these miracles, the accounts are extensive. He also refers to Jesus' miracles as signs when he presents them. They have special significance, they point to some truth.  As such, he records only seven signs, or eight if you count the miraculous fish catch at the sea of Galilee after Jesus resurrection. Most see this simply as Jesus seeing a school of fish from the shore that his disciples couldn’t see from their position on the water and directing them to cast their nets there.

The seven signs from Jesus’ ministry in John are:

1. Turning water into wine at Cana in Galilee - ch. 2
2. The remote healing of the Capernaum royal official’s son - ch. 4
3. The healing of the cripple at the Pool of Bethesda in Jerusalem - ch. 5
4. The feeding of the 5000 in the Decapolis region east of the Sea of Galilee - ch. 6
5. Walking on the water of the sea of Galilee - ch. 6
6. Healing in Jerusalem of the man born blind - ch. 9 An interesting note in the NIV states that of all the miracles recorded as being done by Jesus in his three-year ministry, restoring sight is the most common.
7. The raising of Lazarus from the tomb in Bethany - ch. 11

The I Am Statements

When Moses is accosted by God at the burning bush in Midian, as described in Exodus, and when  he succeeded in getting God to reveal himself to him at Mt. Sinai, God says his name is “I Am.” No past, no present and no future, simply eternal. Jesus aroused the rage of the religious leaders when he referred to himself in this way in John 8:55. They wanted to stone him for blasphemy on the spot but he slipped away. On similar occasions towards the end of his ministry, John states that it was not yet Jesus’ time, meaning to enter into the events of Passion Week as we know it.

On seven other occasions Jesus talks of himself as “I am the…” These are:

1. I Am the Bread of Life - John 6:35
2. I Am the Light of the world - John 8:12, 9:5
3. I Am the gate of the sheepfold - John 10:7, 9
4. I Am the Good Shepherd - John 10:11, 14
5. I Am the Resurrection - John 11:25
6. I Am the Way, the Truth and the Life - John 14:6
7. I Am the True Vine - John 15:1, 5

Key Words

One could also point out some significant differences in word appearances and emphases. 

Father - The NIV states ‘Father’ appears 122 times in this gospel.  Strong’s Concordance lists 114 times. It is based on the Authorized (King James) Version.  In any case, it I more often by far than in the other gospels. Matthew has the second most appearances of ‘Father’ at 43. 

Love - appears in John 22 times versus 10 times in the runner up Matthew. According to the NIV it appears 6 times in chs. 1-12 and 31 times in chs. 13-21. 

The differences referred to in the preceding paragraphs show how original languages can be translated differently in different versions.

Unity - actually, expressions like “they may be one” (17:11, 21, 22-3).

Key Teachings

John has much more recorded teaching of Jesus than the other gospels. To be sure, Matthew has three chapters commonly known as the sermon on the mount, of which Luke has portions. However, besides more extensive conversations such as those of Jesus with the Pharisee Nicodemus in chapter 3 and the Samaritan woman at Jacob's Well in Sychar in Samaria in chapter 4, John has some 4 1/2 chapters of Jesus’ teaching prior to his fateful journey to the garden of Gethsemane. This was quickly followed by his arrest, trial, crucifixion and resurrection. Since these teachings ostensibly take place when Jesus is celebrating his last Passover meal on earth with his disciples, they are sometimes referred to as the discourses of the last supper or the Farewell Discourses.

If one pays attention as one reads through the gospel, particularly the chapters that are written about Jesus' encounters with the Jews and their leaders in Jerusalem, besides the discourses referred to above, one will see how often Jesus repeats some key points of his teaching, particularly in those last supper discourses. Some of those truths are highlighted below.

1. Jesus is from the beginning, eternal (John 1:1-2).
2. It is through Jesus that creation came to be (1:3,10). This is not something we learn from the Old Testament.
3. Jesus is one with God, as he often said, “I am in the Father and he in me” (14:10, 20, 17:21, 23). Therefore, if you know Jesus, you know the Father.
4. Jesus was sent by God into the world on a mission and he obeyed the will of the Father in this. The sheer frequency with which John records Jesus speaking to this fact tells us how much Jesus wanted to get this truth across. (3:34, 4:34, 5:23-4, 30, 36-8, 6:38-9, 44, 57, 7:16, 18, 28-9, 7:33, 8:16, 18, 26, 29, 42, 9:4, 10:35, 11:42, 12:44-5, 49, 13:20, 15:21, 16:5, 17:3, 8, 21, 23, 25, 20:21).
5. Jesus only spoke the words the Father gave him to speak (3:34, 14: 17, 24, 26).
6. Jesus only did the works his Father gave him to do (5:36, 6:38-9, 14:10).
7. Jesus is the The Way to the Father, to God (14:6).
8. On completion of his mission he was going to return to the Father (14:28, 16:5).
9. Jesus’ followers are given to him by God in return for Jesus’ redemptive work on the cross (17;2, 6, 9).
10. Jesus will do whatever we ask in his name, it being understood that this refers to things to which the father may be glorified in the sun. In that case, if you ask Jesus for anything, he promises to do it (14:13-14, 15:7-8, 16). From the context of these verses it appears clear though that this refers to requests related to carrying on Jesus' mission, thus bringing glory to the Father by bearing much fruit.
11. Jesus is one with those who believe in him. Again, he says, “I am in you and you are in me,” adding that since he is in God, we are also in union with God.Jesus made known to us his unity with the Father so that we would come to complete unity with him and fellow believers, showing the world Jesus (and the Father) are united in their sending and loving us (John 17:21-23). 
12. When Jesus was going to return to the Father, he said the Father would send their spirit, known variously as The Comforter, Advocate, Counselor and Spirit of Truth (14:16, 17, 26). In 16:7-11 we are given another side of the spirit, one who judges. Today we identify this as the Holy Spirit, the third person with God the Father and Jesus the Son of the Holy Trinitarian godhead. The Spirit would also help the Apostles remember and understand more fully Jesus’ teachings so they could be thus truthfully shared with others. Whereas the world cannot accept the Spirit because it neither sees nor knows him, we will know him because he will dwell in us. 
13. Jesus made God known to us in human personal form so that by believing in him God’s love could be in us as a witness to the world by the deeds we do and attitude we exhibit because of this love (13;35). If we love Jesus, we will fulfil this by keeping his commands (12:45, 14:15, 21, 23, 15:16), which he summarized as love your neighbour as yourself. Conversely, our obedience to this will prove our love for Jesus/God.
14. Because I live, you will live. I will come and take you to be with me (14:2-3, 18, 28). Then you will know I am in the Father, in you and you in me.
15. The Father will love those who love me and I will love and reveal myself to them (14:21).
16. Jesus will give us peace, so we should not be troubled or afraid (14:18, 19, 27-8).

Purpose

Ultimately, the author of this gospel states clearly that he has selected certain signs - teachings and miracles - “so that you may come to believe that Jesus is the Messiah, the son of God, and that through believing you may have life in his name"(John 20: 30–31 NRSV). Jesus himself, in 10:38 and 4:11, actually appeals to his hearers to believe in him on the basis of his works (signs, miracles, actions) if nothing else. It is up to each one of us as to wether we accept John’s testimony and believe or not. Let’s not allow our pride, humanity’s basic sin, get in the way. Not believing is a choice that brings on our own heads eternal separation from our Creator and all that we only taste of as good in this life. Believing gives us an abundant life here (John 10:10) and an even more unimaginably wonderful eternal life in the ‘new’ world God is preparing for those who believe. This is really, of course, this world recreated good as in the beginning, to which Christ will return and where God will come and establish his presence forever (John, writing in Revelation 21:1-5, 10, 24-27, 22;1-6). 

The Bible also tells us in Jesus’ own words, “God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only son of God" (John 3:17-18, see also II Peter 3:9 “It is not the will of God that any should perish”). The choice is ours. 

Bibliography

Barclay, William, The Gospel of John, vols 1-2, Edinburgh: St. Andrew Press, 1956

Cook, David, Journey Through John, Grand Rapids, MI: Our Daily Bread Publishing, 2020

The Significance of Biblical Place Names - Preface & Introduction

 Preface

This is written for those who are interested in making a visit to the Holy Land, perhaps joining a guided tour. You know about Jerusalem, Bethlehem, Nazareth, the Jordan River, Sea of Galilee and the Dead Sea. But how many other places do you really know about?

This writing might also be of interest to those who have visited the Holy Land. You were on a tour and as you rolled along the guide pointing to places along the route and called out names that you might or might not be familiar with. She might say something about the place but there might not be time to say more or you simply can’t hear it all from where you are on the bus. 

If you are curious like me, a student of the Bible, perhaps a bit of a history buff, amateur geographer and cartophile (that’s lover of maps), you want to know more about those places. What happened there that was significant enough for the guide to mention the place?

That’s where this guide comes in. I hope the material I have collected enriches your pilgrimage and deepens your appreciation for the history and geography behind the Bible stories. It can deepen your knowledge of the Bible even if a Holy Land tour is not  a plan or dream.  If you have traveled in the Holy Land, or plan to, I wish you blessings as you learn these stories and, hopefully, learn from them. I have learned much from travels to the Holy Land and this study. It would be my prayer that this writing would be a help to you as you make that journey, reflect back on it if you have already gone, or simply want to broaden your knowledge.

1. Introduction

1. Definition

First off, I should say what I mean by Holy Land. Others might have different definitions or define it more broadly. I am limiting it to what I believe most understand by it: the geographical space in the Middle East now occupied by Israel and Palestine. 

2. Disputed Territories

I recognize that there are some who even question the existence of ‘Palestine’ as a separate entity. However, I am going by what most of the world, through the United Nations (UN), accepted as the boundaries of Israel back in 1948 when the state was reborn. It had been wiped out by the Roman Empire in the first century AD/CE. The region west of the Jordan River and along the Mediterranean Sea not given to Israel in 1948 is what can be referred to as Palestine. 

Over the years, with Israel’s successive incursions into Palestine, it has become separated into two zones which have come to be called The West Bank, as it lies west of the Jordan River and up against Israel to the west, and the so-called Gaza Strip, which hugs the Mediterranean coast in the southwest, bordering on Egypt to the south. Until the war of 1967 they were under the jurisdiction of Jordan for The West Bank and Egypt for The Gaza Strip. Now Israel claims these territories. Most of the world, again as the UN, has never accepted this. They continue to refer to these two regions as Occupied Territories, indicating their status according to international law. Israel detests that designation. Indeed, nowadays, if one looks at maps of the region that have their origin in Israel, you would be hard-pressed to see where The West Bank and Gaza are. Israeli cartographers nowadays seem to treat the whole area as theirs. 

3. Disputed Peoplehood

I believe, that just as Israel refers to all Palestinians, even those living within the Israeli borders as Arabs, not Palestinians, all of this is Israel’s way of denying the existence here of a place with a people. It is telling that an oft-quoted phrase arising out of early Zionism in the late 19^th century states that Israel, as “a people with no land” could go to live in “a land with no people.” This completely ignored the reality of some half-million residents in this area by 1948. 

Israel and its supporters constantly assert that there really was no ‘people’ here. They would have us believe that all the Palestinians, as we call them, are descendants of a variety of Arab peoples who gradually moved into the land, especially since the ouster of the Jews by the Romans in AD 70 – 135. To be sure, many from neighbouring nations did move to the area during the British mandate after 1917 because of the development, including the building of railways, pipelines and factories, that provided needed employment often not then found elsewhere in the area. However, a sizeable portion of the occupants of the region claim they are descended from non-Jewish groups that have lived in this land since before the Jews occupied it, beginning in the time of Abraham, but especially after the Exodus from Egypt. Some in the Christian Church in particular say they are descendants of members of the Early Church of the New Testament. Israel though, really hopes the world will slowly come to accept their descriptions, and give up any ideas of supporting Palestinian peoplehood, much less statehood. Israel insists only they have a valid claim to form a nation here, having established themselves as a nation here in the time of Joshua on and believing that God established a covenant with their ancestor Abraham that included giving them this land.

4. Biblical Places

When one travels in the so-called biblical Holy Land, one visits a number of places whose names one recognizes from The Bible. Indeed, there are too many such places to fit into any itinerary. My NIV Harper-Collins Study Bible alone lists nearly 1000 names of places on its maps. Some, such as Jerusalem, Bethlehem and Nazareth, which are the first items on many religious pilgrims’ agendas, have continuous histories from the past to the present. Of course, many are just known or even only possible locations, yet to have archaeology go in and see what is there.

I find it interesting and educational, being a lover of history, to be reminded of the historical significance of the places in The Bible. Those that are still inhabited sites today also have their own more recent and important histories, let alone current situations. The stories from the ‘dead stones’ and the ‘living stones,’ as people sometimes refer to the past and present in these lands today, are both important.  It is also important to link the stories wherever possible. This is especially so for those of us of the Judea-Christian traditions who believe in one God whom we believe acted in these past stories and revealed himself through them. This is revealed in the Bible, which is largely a record of those events. Where God is acting and thus revealing himself today is often less clear, but important nonetheless. Indeed, knowing the past stories helps interpret the present situation more accurately.

5. Biblical References

For my own benefit and the education of other students of The Bible, especially those who have completed pilgrimages to the Holy Land, or plan to, I have made a search of references in the Bible of sites I visited or were referred to on tours in 2016 and 2017. I have been immensely helped in this by both the search capabilities of the digital Bible and the standard Strong’s Exhaustive Concordance of the Bible. However, even this last does not seem to list all the references to a particular word. I suspect some of this might be because of newer translations which have different wording than the Authorized (King James) Version Strong uses. I have probably been more extensive than necessary to begin with, even though it has not been my intent necessarily to incorporate the substance of every reference to a name.  I have, however, introduced a good deal of the history of what transpired at some of these locations, whether they be, for example, Israelite tribal areas or cities. After all, that was the point of this exercise – to give the reader some background as to why these places one might see or hear reference to when visiting the Holy Land are important in the biblical narrative, in history.  

f. Survey Scope

I am limiting this survey to what I have called the Holy Land. I am not referencing and elaborating on names outside of this area, such as where Abraham came from when it comes to the Old Testament (OT), or where Paul traveled on his missionary journeys, when it comes to the New Testament (NT). This is simply because those places are not part of what is generally understood as being in The Holy Land. I am including some references to what the Bible refers to as the Transjordan, modern Jordan. This is because it figures prominently in The Pentateuch, The Prophets of the OT and even in the NT. It is also contiguous with Israel and Palestine and many tourists and pilgrims do visit these areas too. I also include references to the coastal cities of Tyre and Sidon as they are frequently referred to and are adjacent to Israel and Palestine proper.

I have given a fairly exhaustive list of biblical references to the places included in this study. For most references, some or all of the passage is itself quoted. However, this varies. It would take up too much space to copy the whole reference in many cases. Besides, it is also my hope that these references would stimulate you to look up the passages yourself to read the whole story and see what more you might learn from it. 

        g. Divisions

I debated whether to divide the entries into OT and NT sections. Actually, one could even divide the NT into a section on The Life of Christ, and then set apart a third section on the Early Church. The former would include the Gospels and Acts 1; the latter Acts 1 to the end of Revelation. In the end, I decide only to do this for the larger or more important entries.

        h. Historical Names and Divisions of the Holy Land

Since names occur in geographic and geopolitical areas, I think it would also be appropriate here to summarize some of the overarching names given to different areas of The Holy Lands over time. Then, when a specific site is studied, one knows in which area of The Holy Land it occurs.

To begin with, and until what was ultimately the nation of Israel established itself in the land after returning from Egypt, the entire region was referred to as Canaan. Its occupants included many peoples or named entities sometimes referred to as nations, kingdoms or simply tribes by their specific names. Often, they are all lumped together as Canaanites. This land extends from modern day Lebanon and Syria in the north to Egypt in the south and included Jordan on the east. Of course, the western border is The Mediterranean Sea. 

As you read and study, you will learn who lived here and what they were called. You will learn what the boundaries of the region have been and are. The chief biblical characters of note will be referenced in conjunction with the places that are important to their stories. You will be reminded of when, how and why the name of the regions, Canaan, was gradually lost. You will learn of the many subdivisions of the land over time and how they came to be.

Some places will remind one of the stories of The Patriarchs: Abraham, Isaac and Jacob, others of The Exodus of Israel from Egypt under Moses and subsequent Conquest of Canaan under Joshua. Still others are connected to The Exile of Israel and then Judah. You will see how names changed through history.

        i. Names or Stories

Names by themselves are of less meaning than the stories that go with them. As this is the Bible we are talking about, not a history book, we do want to look at what those stories tell us about God, who inspired this sacred text, The Bible, and what these records tell us about these lands and their occupants. How might that fit into knowing and understanding God’s plan for us all? What do these stories also tell us about his involvement in the real lives and histories of people through time? At points, I might try to draw some truth from the text, from the stories, but I also want to leave that for you to arrive at as a result of your study. As I wrote earlier, I will share some of my interpretations and deductions at the end. I would encourage you though, to make your own study, and then see how your findings compare with mine. Indeed, I would be glad to hear back from you on what you gained that I seem to have missed.

I will say that some of the things that struck me are:

1.Reminders of how utterances about places and events and persons involved there turned out to be predictively prophetic – the fulfilment of the saying comes later in The Bible.

2. The above is not just interesting in its own right. It is of special significance here in God’s Word because it shows how God’s promises do not return empty, as it is said in scripture itself.

3. All of the above show how God’s plans do come to fruition, in his time, according to his schedule. 

4. Another small detail that surfaced from time to time was an obvious anachronism in naming. Of course, a cursory reading of the scriptures might not reveal this. However, when we put the Bible into the bigger picture of its context and the history of those periods of time in which it was written, some of this becomes obvious.

A simple example has to do with Jerusalem. In Genesis Abram meets a priest, Melchizedek, said to be from Jerusalem. Reading further into the Bible chronologically one soon realizes that this place was known as Jebus until probably King David’s time. How to explain this? The obvious answer is that when editions of Genesis we have were written, people already knew of Jebus as Jerusalem and just put that name erroneously back on that historic site in the Genesis account.

DEAR READER:

If you've read this far - thanks. If you are interested in reading more, let me know in the comments below and I can add to this.

Thanks.