Walk Through The Scripture #4 - Place, Things, and Numbers r.2.3.0

Time, Place and Numbers
Update
Vol. III Supplement, No.4
r.2.3.0
9 July 2018
IRENT Vol. III. Supplement:
No. 1 (Words, Words and Words)

No. 2 (Text, Translation and Translations)
No. 3A (Name, God, and Person)
No. 3B (Man, Anthropology and Religion)
No. 3C (People and Persons)
No. 4 (Place, Things, and Numbers)
No. 5 (Time, Calendar and Chronology)
No. 6 (Passion Week Chronology)
#4 of WALK THROUGH THE SCRIPTURE
No. 4 (Place, Things, and Numbers)
See the Attachment #4 to this Supplement
1
No. 4. Place and Numbers
- Measurements; Numerology;
Places, Plants, and Maps
[Note: ‘Ref.’ in this writing means reading material I have personally found useful,
not only to solve problems but also to find challenges. Not all things written there
are relevant to the topics under the discussion here. Not all written can be correct,
right, or accurate. The readers should exercise their own judgment to make use of
them.]
Ref. and reading material:
Adrian Bard (2011), The Future of Philosophy of Time

 www.scribd.com/doc/156154398/Adrian-Bardon-Ed-the-Future-of-the-
Philosophy-of-Time-2011
 www.academia.edu/7238639/Review_A._Bardon_ed._The_Future_of_the_Phil
osophy_of_Time
Lee Smolin (2013), Time Reborn: From the Crisis in Physics to the Future of the Universe
[www.nybooks.com/articles/archives/2013/jun/06/time-regained/ (Book Review) ]
— (1999), The Life of the Cosmos
2
Units of Measurement
Ref: www.metrum.org/measures/
Length, Distance –
‘furlongs’ (Lk 24:13; Jn 6:19; 11:18; Rev 14:20; 21:16) KJV– Gk. ‘stadia (pl.)’
[a stadium = 606' and 9"]. English translation requires conversion to miles, to avoid
almost archaic KJV word.]
‘distance of ‘Shabbat day’s walk’ (Act 1:12) /> ‘sabbath day’s journey’ (KJV);
Monetary –
denarius (Roman) ≈ drachma (Greek) – usual day wage of a laborer; di-drachma (the
amount for half-shekel Miqdash tax (> temple tax) [Heb. ‫ מקדש בית מס‬Mas Beit Ha-Miqdash],
annual tax per capita for Jewish male); shekel (Heb.), mina (> Heb. maneh; manim – pl.),
talent; *mina ░░ [ten minas, one mina to each - Lk 19:13ff. Cf. talent in //Mt 25:15ff]
/manim – pl. maneh – singl. – JNT;
 1 talent = 3000 shekels (about 92 troy pound sliver ≈ $24,000)

= 60 mina = 12,000 denarii,
 1 mina = 50 shekels = 1/60 talent; (Ex 38:25)
(≈ 1.5 troy pound = 18 troy oz. silver ≈ $360)
[Cf. 1 mina = 60 shekels (= 1/50 talent) Ezk 45:12]
 1 mina = 200 denarius (≈ drachmas); about three to four months' wages.

1 denarius – usual day’s wage for a laborer.
di-drachmas – the amount ‘half shekel’ for annual temple-tax per male.
 1 mina = 200 drachmas = 50 shekels → 1 shekel = 4 drachmas.
Cf. Problem - often cited as

 1 mina = 100 drachmas = 50 shekels → then 1 shekel = 2 drachmas:
[then di-drachmas for the temple tax (Mt 17:24) would be one shekel, not half-
shekel.]
For the purpose of IRENT translation work of N.T, a ballpark figure is found to be
sufficient and adequate to render in the unit and amount which can be grasped by the general
readers. One talent of silver money converted to 100 pounds of silver money (Mt 18:24;
25:14-30); one mina converted to one pound of silver money (Lk 19:11-27) [footnotes
added there.]
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Cf. At Sep. 2013 market price: 1 troy oz. ≈ $22 (for 1 troy pound ≈ $260) 10 minas ≈ $360.
Note that there is no 1 to 1 correlation btw the value of silver and the usual laborer’s wage –
it has varied throughout history. For example, Lk 16:6-7 – one hundred bath-measures of
olive oil (≈ 800 gallons; $64,000) and one hundred cor-measures of wheat ( ≈ 1000 bushels;
$8,000) of wheat. To convert to denarii is complicated – conversion on the basis of silver
price vs. on the basis of average daily wage for laborer. $64,000 / 22 ≈ 3000 oz. silver ≈
30,000 denarii per silver price basis vs. /$64,000 / $64 (minimum wage per day) = 1000 denarii per
daily wage basis. http://answers.yahoo.com/question/index?qid=20100420140941AA5KuaU
www.forumancientcoins.com/board/index.php?topic=41173.0
Cf. Troy weight is a system of units of mass customarily used for precious metals and
gemstones. There are 12 troy ounces per troy pound, not 16 ounces per pound found in the
more common avoirdupois system. The troy ounce is 480 grains (≈ 31.1 gm), compared
with the avoirdupois ounce, which is 437½ grains. Both systems use the same grain defined
by the international yard and pound agreement of 1959 as exactly 0.06479891 gram.
Mt 8:24 myriad talents [+] ░░ [+an enormous sum] (‘talent’ - only in G-Mt – here and
25:15ff) (Gk. ‘myriad talents’ = ten thousand talents = 120 million (Roman) denarii = Greek
drachmas). [‘one talent’ = 3000 shekels = 60 minas (Cf. Lk 19:11-27) = 12 million (Roman)
denarii = Greek drachmas.] Rendered in IRENT as ‘one million pounds of silver money’.
Lk 12:6 five sparrows for two assarions ░░ [1 assarion = 1/16 of denarius (cf. a denarius
= a day’s wage for a laborer)] [//Mt 10:29 has ‘two sparrows for one assarion’. An English
equivalent idiom would be ‘2 sparrows for $1’ in Mt vs. ‘$2 gets you 5 sparrows’ (4 plus one
more) in Lk - an example of discounting practice. 덤을 주는 방식]
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Numerology
[Musing on numbers and mathematics]
Thousand vs. thousands
E.g. many thousands are saved;

E.g. five thousand were fed.
Number 7
www.youtube.com/watch?v=yzPuyCwZsQY
ScienticAmerican.com
The World’s Most Popular Numbers [Excerpt]
 7 days of the creation week (Gen 1);

 7days of a week;
 7th day of a lunar week for Shabbat (sabbath);
 7 x 2 generations (Mt 1:17)]
Over 300 occurrences of this number: Listed below (over 90) is from N.T.
Seven times to forgive – Mt 18:21; 17:4

Seven times seven (or 70) to forgive – Mt 17:47
Seven more unclean spirits – Mt 12:45 //Lk 11:26

Seven loaves of bread – Mt 15:34, 36; 16:10; Mk 8:5, 6, 8;
Seven baskets – Mt 15:37; Mk 8:20;
Seven brothers – Mt 22:25, 26, 28; //Mk 12:20, 22, 23; //Lk 20:29, 31, 33
Seven demons – Mk 16:9; Lk 8:2;
Seven years being a widow – Lk 2:3
Seven well-attested men to choose – Act 6:3
Seven nations destroyed in Canaan – Act 13:19
Seven sons of a certain kohen HaGadol – Act 19:14
Seven days– Act 20:6; 21:4; 21:27; 28:14; [encircled Jericho] Heb 11:30
Seven evangelist – Act 21:8
Seven others Noah brought in – 2Pe 2:5
Below are those found in Revelation:
Seven Mashian Congregations – Rev 1:4, 11

Seven golden menorahs – Rev 1:12, 20; 2:1
Seven stars – Rev 1:16, 17, 20; 2:1; 3:1
Seven spirits of God – Rev 3:1; 4:5; 5:6
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Seven seals – Rev 5:1, 5; 6:1

Seven horns and seven eyes – Rev 5:6;
Seven angels – Rev 8:2, 6; 15:1, 6, 7, 8;16:1; 17:1; 21:9
Seven shofars – Rev 8:6
Seven thunders – Rev10:3, 4,
Seven thousand men – Rev 11:13
Seven heads – Rev 12:3; 13:1; 17:3, 7, 9
Seven diadems – Rev 12:3
Seven plagues – Rev 15:1, 6, 8; 21:9
Seven golden bowls – Rev 15:7
Seven bowls – Rev 17:1; 21:9
Seven kings – Rev 17:10, 11
Numerals in Revelation and Apocalyptic writings:
Numerals in Revelation and Apocalyptic writings:
 7 + 62 + 1 week period - Dan 9:24-27 (the time prophecy for the Messiah)
(70 x 7 = 490 days=years) [the last week (7 years) – in the middle of that
week – He shall make a firm covenant (Mt 26:27 AD 30) – at the end of
the last week – Stephen’s martyrdom and Saul’s conversion AD 34] /x:
confirm the covenant – KJV+; /confirm a covenant – NKJV; /x: keep [the]
covenant in force – NWT; /make a strong covenant – JNT; /; sacrifices to
be ceased] (/x: period of far-future tribulation of 7 years – plucked from
Dan 9:27 by his specious interpretation of Dan 9:27 ‘the Anti-Christ makes
a peace treaty … the rebuilt Temple, etc. in Hal Linddsey’s book Late
Great Planet Earth p. 45 - ) (Henry and others – Covenant of Grace of
Christ’s blood)
 The number 1260 days: Rv 11:3; 12:6;
= The number time, times, and half a time (3/12 years): Rv 12:14 Daniel
7:25; 12:7
= 42 moths (=3 ½ years): Rv 11:2; 13:5 (time of anti-christ?)
 Cf. a (prophetic) day = a year: Ezekiel 4:6; Num 14:34.
 From the decree of ~ to the coming of the Messiah – 483 days. (cf. Mk
1:15 after Yeshua’s baptism – “time is fulfilled” of Coming of the Messiah
in Dan 9: – Act 8:10 anointed with the spirit
 666: Rv 13:8
 Seven Churches 1:4; Seven golden lampstands 1:12; Seven stars – 1:16;
Seven spritis – 4:5; Seven seals – 5:1ff; Seven horns and Seven eyes – 5:6;
Seven messengers – 8:2ff; Seven shofars – 8:2ff; Seven thunders – 10:3ff;
 Seven thousands people – 11:13;
 Seven heads – 12:3; 13:1; 17:3, 7 (on a great red dragon / beast); seven
diadems; ten horns; seven heads are seven hills – 17:9; seven kings –
17:10;
 Eighth – 17:11 which belongs to the seven
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 Seven messengers and seven plagues – 15:1, 6, 8; seven golden bowls –

15:7; 16:1
 Seven messengers and seven bowls – 16:1, 17:1
 Seven messengers, seven bowls, seven plagues – 21:9
 Four living creatures – 4:6, 8; 5:6, 8; 6:1, 6; 7:11; 14:3; 15:7, 14
 Twenty four thrones – 4:4; 24 elders – 4:4, 10; 5:8; 11:16; 19:4; ;
 Four messengers, four cornel of the earth; four winds of the earth – 7:1;
four corners of the earch – 20:8
 Four messengers- 7:2; 9:14; 9:15
 Four horns of the golden altar – 9:13
 Third of mankind – 9:15
 1442000 – 12,000 x 12 = Rev 7:4ff; 14:1, 3
 A talent weight (translated as ‘one hundred pounds’ (hailstone weighs)
16:21
 1600 stadia – 14:20.
 1200 stadia – 21:16
 144 cubits – 21:17
 Twelve tribes – 21:12 (the list - 7:4)
 Twelve stars – 12:1
 Twelve gates – 21:12
 Twelve messengers – 21:12
 12 foundations; twelve names of the 12 apostles – 21:14
 12 gates, 12 pearls – 21:21
 12 kinds of fruit – 22:2
 Three messengers – 8:13; 14:6-13
 Two witnesses (11:3); two prophets (11:10)
Durations
Durations
42 months 11:2; 13:5
1280 days (/360 = 3 ½ years) 11:3; 12:6
3 ½ days [=years] 11:9, 11
3 ½ times 12:14
Johannine themes with number 7
Seven signs
Seven Signs of God’s Self-giving Love
7
 First 2:1-11
Turning Water into Wine at Cana (Lord over Nature)
 Second: 4:46-54
Healing of the Nobleman's Son (Lord of Life)
 Third: 5:1-15
Healing of the Palsied Man (Life Giving on Faith)
 Fourth: 6:1-15
Feeding of the Five Thousand (Sustaining the Spiritual
Life He Creates)
 Fifth: 6:16-21 Storm on the Sea and Walking Jesus by the Lake,
(Coming to Him on Faith)
 Sixth: 9:1-41 Healing of the Blind Man, (Lord, Greater Light)
 Seventh: 11:1-44 Raising of Lazarus from Death, (Lord of Life eternal)
Adapted from www.mun.ca/rels/restmov/texts/hnorris/ssjg/SSJG.HTM
Modified from N.T. Wright, John for Everyone – “The whole point of signs is that they are
moments when heaven and earth intersect with each other. (That’s what the Jews believed
happened in the Temple.) The point is not that they are stories which couldn’t have
happened in real life, but which point away from earth to a heavenly reality.” (Bold is
mine.)
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Seven ‘I am’ statements in G-Jn

Adapted from www.tillhecomes.org/Other%20Writings/Seven%20in%20John.htm
Seven "I am" (Ἐγώ εἰμι)* Statements
[The phrase ‘I am’ has no reference to God’s name.]
Jn 6:35 ff 1. I am the Bread of Life
Jn 8:12 2. I am the Light to the World
Jn 10:7 3. I am the Gate for the Sheep
Jn 10:11 4. I am the Good Shepherd
Jn 11:25 5. I am the Resurrection and the Life
Jn 14:6 6. I am the Way, the Truth, and the Life
Jn 15:1 7. I am the Genuine Vineyard**
** See the text and footnote in G-Jn for ‘vineyard’ vs. ‘vine’
* The same phrase Ἐγώ εἰμι in Jn 8:58 is different. See in Appendix Jn 8 :58 ‘*I am’.
Seven Witnesses:
Seven Witnesses:
1:34 1. Yohanan the baptizer
1:49 2. Nathaniel
6:69 3. Kefa (Peter)
10:36 4. Yeshua - the Central and Greatest witness
11:27 5. Martha
20:28 6. Thomas
20:31 7. The Beloved Disciple
Seven Pictures of Faith:
Seven Pictures of Faith:

3:14-15 1. Look
4:14 2. Drink
10:16, 27 3. Hear
10:9 4. Enter
6:35-57 5. Feed on
7:37-38 6. Come
1:12 7. Receive
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Place-related terms
See maps collected below
GeHinnom (Geh-Hinnom); *gehenna; *sheol; vs. *hell; inferno
[See BW #1]
‘*Lake’ vs. ‘*Sea’
Gk word thalassa is used for both sea and lake. To reflect Greek word, it is rendered
as ‘Sea of Galilee’ [not as ‘Galilee Lake’]; and as ‘lake’ only for Gk. limnē – e.g. Lk
5:1 calls it specifically Limnē Gennēsaret (Lake Gennesaret). Cf. the Dead Sea; the
Great Sea (the Mediterranean).
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*wilderness; *desert; *desolate area
Jn 1:23 desert-wilderness [of Yohanan’s activity] ░░ (= Mk 1:4; Lk 3:4) [=

‘Bethany on the east across River Jordan (that is, in Perea) – Jn 1:28] [Arid region;
not ‘outdoor wilderness’ or ‘sand desert’.] [Linked to the place the prophet Eliyahu
was taken up to heaven in a chariot of fire - 2Kg 2:4-11] [cf. ‘wilderness of Judea’ -
Mt 3:1]
Jn 1:28 Bethany ~ across the Jordan River ░░ (on its eastern bank’, that is,
‘Bethany in Perea’. Cf. ‘Bethany in Judea’) [in ‘the wilderness’ Mk 1:4; Lk 1:80;
3:2; ‘the wilderness of Judea’ - Mt 3:1]
*sanctuary; *tabernacle; vs. *tent; *booth; *synagogue; *Mishkan; *Miqdash;

*Temple;
(*veils – inner, second, one and outer first one)

kkk
Related words: (pagan) temples; shrines; Temple; Temple sanctuary; Temple courts;
Temple treasury; tabernacle. Related words: ‘altar’ Mishkan and 'Ohel Mo'ed -pdf
Related words: the Holy Place; the Most Holy Place (Heb. Kodesh Kodashim );
‘House of YHWH’ [Exo 23:19; 34:26; Deu 23:18; (bayith – Heb; /oikos – LXX)];
‘Temple Mount’ (Heb. Har HaBayit)
Beit haMiqdash – the Holy Temple

Temple – Heb. heykal (> hekal) ‫[ היכל‬e.g. Yonah 2:4, 7 (> Jonah)] (vs. Gk. naos)
(1) ‘tarbernacle’ mishkan (Gk. skēnē) of the wilderness. Exo 25:9; 26:6, etc [Act
7:46 //Psa 132:5 – for Elohim of Yaakob] [Act 15:16; ‘royal tent’ (LXX skēnē, but
Heb. sukkah) of David) [Cf. 2Pe 1:13, 14; skēnōma, ‘tent’, metaphor for physical
body.]
(2) First Temple - Solomon’s temple – destroyed BC 586 by Babylonians
(3) Second Temple (Beit haMiqdash haSheni) – Nehemiah; rededicated BC 349.
stood 420 years; destroyed CE 70 by Romans. Restoration b. BC 20 -
‘Herod’s temple’.
naos - Danker
[naiō 'inhabit'] temple Mt 23:16; Mk 14:58; J 2:20; Ac 17:24; 2 Th 2:4. The book of
Rv ranges from ref. to a temple in general Rv 21:22; the temple in Jerusalem 11:1f;
and a heavenly sanctuary, as metaphor of God's end-time salvation 3:12; 7:15;
11:19; 15:5; 16:1, 17. In imagery J 2:19 (the narrator's perspective on what the
participants in the narrative understand as Jerusalem's temple); 1 Cor 3:16f; 6:19;
Eph 2:21.
Gk. naos – Mishkan > temple sanctuary; (Danker p. 239. Mt 23:16, 17;
26:61; 27:5, 40; Mk 14:58; Jn 2:19, 20; Act 17:24; 2Th 2:4; 1Co 3:16f;
11
6:19; 2Co 6:16; Eph 2:21; Rev 3:12; 7:15; 11:1, 19; 14:15; 15:5, 6, 8;
16:1, 17; 21:22); [ /xx: holy place – NET for Lk 1:19, 21, 22.]
Classical Greek
Classical writers specifically used the noun naos (perhaps from naiō, "to inhabit, dwell")
to denote the "dwelling place of a god" (Liddell Scott). Consequently the naos was the
inner "sanctuary" of a temple in which the image of the god was placed (ibid.). It is often
translated simply "temple," but the association with "sanctuary" should not be overlooked.
The noun was regularly taken in the cultic sense, although the same does not hold true for
the verb (Michel, "naos", Kittel, 4:880).
Septuagint Usage Naas is relatively common in the Septuagint; however, it does not occur
in the Pentateuch. Usually bekhiil stands behind it, although 'elam is also used on several
occasions, especially in Chronicles (e.g., 1Chr 28:11; 2Chr 8:12). Hekhiil is a "palace" or
"temple" or the "sanctuary" of a temple. Where naos is equated with it we often find
"temple of the Lord" (e.g., 1Sam 1:9 (LXX 1 gKg 1:9]; 2Chr 15:8; Ezk 8:16). It is God's
"holy dwelling place" (Psa 5:7; 11:4 (LXX 10:4]; Jonah 2:4). Nevertheless, naos is not
reserved exclusively for God's temple. The author of the apocryphal 1 Esdras writes of
Nebuchadnezzar's "temple" (1 Esdras 6:18ff.). Hieron (2388B), "temple", however, was
generally used for pagan temples or the larger temple complex (as opposed to the inner
Holy of Holies - naos - see 3Mac 1:10).
New Testament Usage In the light of the unique role of naos as a cultic technical term for
the inner sanctuary of a deity, we can see why the religious leaders were so upset when
they thought Jesus had made reference to destroying the Jerusalem Holy of Holies (Mk
14:58; cf. Mt 26:61; Jn 2:19). Actually Jesus, as God incarnate, was referring to His own
person as the dwelling place of God (Jn 2:21). The same idea of naos as God's abode is
repeated in Act 17:24: God does not dwell in man-made sanctuaries. The pagan
understanding of naos is reflected in Acts 19:24, a reference to "shrines" which were made
and sold by followers of the pagan goddess Artemis (Diana) (cf. 2Co 6:16).
Paul called the church in Corinth the naos of God (1Co 3:16; Eph 2:21) and also said that
individual persons are the "temple" of the Holy Spirit (1Co 6:19; cf. 2Co 6: 16).
The use of naos in 2 Thessalonians 2:4 is puzzling. The Antichrist sets himself up in God's
"temple." Here the precise meaning is uncertain, although a literal understanding may be
preferred. A "foretaste" of what the Antichrist may do is perhaps reflected by the incident
of Caligula's (AD. 40) attempts to have his statue erected in the Jerusalem temple (Bruce,
Word Biblical Commentary, 1 and 2 Thessalonians, 45: 168).
Naas occurs 16 times in Revelation. The residence of God is clearly intended. Here,
however, the sanctuary is in heaven (Rev 11:19; 14:17; 15:5). The same building imagery
used in Ephesians is repeated here (Rev 3:12; cf. Ephe 2:21). From the heavenly sanctuary
God's messengers dispense judgment (Rev 14: 15,17; 15:5ff.; 16: 1,17). The Holy of
Holies in the new city of God, the heavenly Jerusalem, will be the Lord God Almighty and
the Lamb instead of a material building.
In the Book of Revelation the Old Testament imagery of Ezekiel comes through clearly
(cf. Ezekiel 40; Rev ll:lf.). God's people will worship Him in this new community of God.
12
Inherent in the concept of God's dwelling with His people and making them "his people" is
the covenant idea of "I will be your God and you will be my people" (cf. Rev 21:3).
Believers can worship God night and day because we will become one with Hirn. He
himself will be the temple and we will also be a part of it: "In him the whole building is
joined together and rises to become a holy temple in the Lord. And in him you too are
being built together to become a dwelling in which God lives by his Spirit" (Eph 2:21,22,
NIV). Believers can thus experience the future union with God in the present through the
power of the Holy Spirit.
STRONG 3485, BAUER 533-34, MOULTON-MILLIGAN 422, KITTEL 4:880-90,

LIDDELL-SCOTT 1160, COLIN BROWN 1:781-85.
Gk. hieron – Heb. Miqdash (H4720 Ezk 45:4); Heykal (Psa 48:9 etc.) > Temple
building, sanctuary,- (Mt 4:5; 12:5, 6; 21:12, 14, 15, 23; 24:1; 26:55; Mk 11:11; 1Co
9:13; 2Co 6:16; (pagan) Act 19:27;
fr. CBL
Classical Greek:
In classical Greek hieron denotes a "sacrifice'', a "temple structure", a "consecrated grove",

or any other location designated for sacrifice. Its plural form ta hiera can refer to temple
furniture, temple property, or any cultic objects used to adorn temples.
Septuagint Usage:
In the Septuagint hieron usually denotes a place or thing associated with pagan sacrifice
and only twice refers to the Jerusalem temple in Ezk 45:19 (H1004 bayith) and 1Ch 29:4
(Heb. qodesh) Phrases like "house of God" or "house of the LORD" distinguish the
Jerusalem temple from temples used for idolatrous religions.
New Testament Usage:
In the New Testament hieron is found only in the Gospels, Acts, and 1Co 9:13. In contrast
to the Septuagintal usage it primarily refers to the Jerusalem temple. The fact that Jewish
Christian writers continued to use hieron for pagan temples, as in Act 19:27, indicates the
early Christians bad changed their attitude toward the temple. Hieron refers to the entire
temple including its precincts and the temple hill or, in a limited sense, any portion of the
temple such as the Court of Women (Lk 2:37) where Jesus stood before the altar after His
triumphal entry into Jerusalem (Mk 11:11), the Court of the Gentiles out of which Jesus
drove the money changers (Jn 2:15), or the temple proper where the (inner) veil which
separated the Holy Place from the Holy of Holies was rent (Mt 27:51). Hieron is only used
in a literal sense in the New Testament. This is in contrast to its closely related tcnn naos
(3348) which is used both literally and figuratively as in lCo 3: 16: "Ye are the temple (
naos) of God."
STRONG 2411, BAUER 372, MOULTON-MILLIGAN 300. KITTEL 3:230-47,
13
LtOOELL-SCOTT 822, COLIN BROWN 3:232-35; 3:785,793.
Gk. skēnē –‘tent, a dwelling’; Danker p. 322 Mt 17:4 //Mk 9:5 //Lk 9:33 = (tents for
Mosheh and Eliyah); Heb 11:9; Act 15:16; /(tabernacle of Yahweh Act 7:44; Hb 8:2,
5; 9:2, 3, 6, 8 (first ~), 9: 11, 21; 13:10; (pagan shrine) Act 7:43; (eternal) Lk 16:9;
(Heavenly; /x: tabernacle) Hb 8:2; (tent or dwelling place of God) Rv 13:6; 15:5;
21:3; (personified – Yeshua) Heb 9:11; (tent – metaphor for body) 2Co 5:1, 4 ;
Cf. Heb. Shekinah the word does not appear in the Scripture (TaNaKh). ‫ שכינה‬is
derived from the word shochen ‫שכן‬, “to dwell within.” The Shechinah is G-d as
G-d is dwelling within. Sometimes we translate Shechinah as “The Divine
Presence.” In Kabala style the manifestation of the divine presence in the world is
taken as God’s feminine manifestation, and call as ‘she’, same God is different
modality (of genderness?). Note – this is well aligned with modern New Ageism,
not Torah based Judaism.
“… As soon as we just begin to refer to G-d, we have already compromised His oneness.
Because we have already created a duality—there is us and there is G-d. In that duality, we
take the female role, so that He calls us She and we call Him He. Then we do whatever we
can to mend the schism between us and return to one. In that duality, we take the female
role, so that He calls us She and we call Him He.”
from www.chabad.org/library/article_cdo/aid/2438527/jewish/The-Shechina.htm
Cf. H3519 kabod ‘glory’ : ~of YHWH Exo 24:16

– ‘presence of YHWH with people of Israel – Exo 33:9 – in association of the
pillar of cloud which guided them out of Egypt (Exo 13:21-22).
CBL:
Classical Greek:
skēnē denotes a "tent, dwelling, abode" (cf. the related word skenos [4491] that
was frequently a figurative expression for the body). Pictured here is a lodging
(usually in the open and portable) constructed with branches, poles, or planks
covered with cloth, straw, or animal skin. In its most basic use a skēnē is a "cover"
(Michaelis, "skēnē", Kittel, 7:368).
Septuagint Usage:
Skēnē translates four Hebrew terms in the Septuagint ('ohel, chatser [rarely],
mishkan, and various forms of sukkah/sikkuth). A majority of its appearances occur
in the Pentateuch, especially in Exodus, Leviticus, and Numbers. A skēnē is the
place of dwelling for the Bedouin-like Israelites and their ancestors (Genesis 12:8;
13:3; 33:17ff.) prior to entering the Promised Land. But skēnē continued in use
even after Israel settled; it simply meant "dwelling, home" (e.g., 1Kg 8:66 [LXX
14
3Kg 8:66]; Isaiah 38:12).
Just as God's people inhabit tents, God accommodated himself to dwell in the
tabernacle (skēnē) He instructed them to build (Exodus 25:8; 26:1-36; both 'ohel
and mishakan! [from shakhan], "to dwell"). The Israelites were told to build a
tabernacle, and they received the plans from God (Exodus 26). The essential
materials, precious metals, colorful materials, fine linens, animal hides, and acacia
wood – were donated by the people (Exo 25:1ff.; 25:8; 29:45) for God's
"sanctuary." (For a more thorough discussion on the tabernacle see: Davis,
"Tabernacle," Interpreter's Dictionary of the Bible, 4:498-506; Gooding,
"Tabernacle," New Bible Dictionary, pp.1231-34.)
Primarily the tabernacle served as the Tent of Meeting (or "Witness"; skēnē
marturiou, Exodus 29:4,10,llff.) where God met with His people. Additionally, the
tabernacle housed the covenant tablets in the ark (chest) within the Holy of Holies.
Other articles furnishing the tabernacle included: the table of the bread of
Presence, the altar of incense, the golden lampstand, the laver, and the altar of
burnt offering. Thus the tabernacle was the site of Israel's formal worship of God.
Israel transported the tabernacle throughout the wilderness experience, and even
kept it after it entered the Promised Land (Joshua 18:1; 1Sam 21 [LXX1 Kings
21]; 2Chr 1:3- 6).
A second interesting role played by skēnē is the usage in association with the
Feast of Booths/Tabernacles (skenai; Hebrew sikkuth), one of Israel's three great
pilgrimage feasts (Passover and Feast of Weeks [Pentecost] are the other two).
Also known as the "Feast of the Ingathering," the Feast of Booths occurred at the
end of harvest. During the celebrations every Israelite was required to live in a tent
for 7 days (Lev 23:42f.) as a reminder of the days of wandering and living in tents
after the Exodus. The feast remained integral to Israelite religion during Solomon's
time (2Chr 8: 13), following the Exile (Ezr 3:4 [LXX 2Esd 3:4]; Zec 14: 16,18),
and continuing into the New Testament period (e.g., John 7:2f.; cf. Freeman,
"Tabernacles, Feast of," New Bible Dictionary, pp.1234f. ).
New Testament Usage
Skēnē occurs over 20 times in the Greek New Testament, half of which belong to
Hebrews. Four references occur in the Synoptics, three in Acts, and three in
Revelation. There are no instances in Paul and, surprisingly-given John's interest in
the festival system of Judaism-none in Johannine literature outside of Revelation.
The Synoptic texts (excluding Lk 16:9, see below) are parallel accounts of Peter's
request to build three skenas ("shelters", NIV), one each for Moses, Elijah, and
Jesus on the Mount of Transfiguration (Mk 9:5; Mt 17:4; Lk 9:33). It is possible
that the practice of temporarily dwelling in tents during the Feast of Tabernacles is
implicit in the background of Peter's request (as reflected in such Old Testament
expectations as Joel 3:21; Zec 2: l0f.; 8:3; 14: 16,19; cf. Jn 7:2ff.).
15
The use of skēnē for an "eternal dwelling" in Lk 16:9 reflects a more Hellenistic
understanding (see above). Elsewhere in Luke's writings skēnē does not refer to
the "eternal home" of believers, thus it is unwise to invest this occurrence (16:9)
with any theological import (cf. Acts 7:43 // Amos 5:26 of the "shrine" of Moloch).
In a different usage the skēnē of David, i.e., his "household", is for all peoples
(Act 15:16). Stephen argues in his speech that possession of the tabernacle did not
insure the patriarch's "possession" of God. Even when the temple was erected God
chose not to live in houses made with human hands (Act 7:48). Rather, His
dwelling place is with (meta [3196]) men (Rev 21:3).
The Book of Hebrews uses skēnē 11 times. The earthly "tabernacle", like so many
other Old Testament images, merely anticipated (as a "copy") the "true tabernacle"
established by Christ in heaven (Heb 8:2,5). Skēnē depicts the inner tabernacle
(the Holy of Holies) as the heavenly site of Christ's entering by His own blood in
order to secure atonement for sin once and for all. By entering the "heavenly, more
perfect tabernacle", Christ's sacrifice occurred on a plane beyond simple earthly
sacrifice.
STRONG 4633, BAUER 754, MOULTON- MILLIGAN 577, KITTEL 7:368-81,

LIDDELL-SCOTT 1608, COLIN BROWN 3:811-14.
4489. skenopegia noun Setting up of tents, Feast of Tabernacles. CROSS-

REFERENCES: pegnumi (3939) skenoo ( 4492)
sukkah (5712), Tabernacle (Dt 16:16, 31:10, Zee 14:18f.). 1. skenopegia nom sing
fem 1 Now the Jews' feasl of tabernacles was at hand . . . . .. John 7:2
New Testament Usage
The only occurrence of this word in the New Testament is found in Jn 7:2 with
heorte and again refers to the Feast of Tabernacles. Here Jesus went up to the feast
in Jerusalem. He pointed to himself as the ultimate purpose of all their feasts.
During their feast, water from the pool of Siloam was apparently used in their holy
rituals (see Brown, "Feast," Colin Brown, 3:814). Jesus directed all who thirsted
(for everlasting life) to believe in Him in order to receive the life-giving Holy
Spirit. Likewise, they used great lamps in their celebration. Jesus was probably
referring to these lamps when He called himself the true light which guides every
man's life (Jn 8:12).
As God dwelt among His people in the wilderness, so again He came to them as
God incarnate Logos (Word embodied in the person of Yeshua) and tabernacled
among them for a short while (Jn 1:14). Now He ministers before God in the true
tabernacle in heaven, of which the earthly sanctuary was only a shadow (Heb 8:
1,2,5), and dwells among all believers through God's Holy Spirit (Jn 14:16, 18).
Jesus Christ is himself the feast that all Christians celebrate (1Co 5:7).
16
STRONG 4634, BAUER 754-55, MOULTON- MILLIGAN 577, KITTEL 7:390-

92; LIDDELL-SCOTT 1608, COLIN BROWN 3:813.
skēnos
‘tent’ > ‘tabernacle’ – KJV;
Though used from Hippocrates (Fifth Century B.C.) on, skēnos occurs only once in the
Septuagint (Wisdom of Solomon 9:15). And though the word properly means "tent,
lodging", it is only used metaphorically of the human body; i.e., the soul dwells in the tent
of the body. If one is in his "tent", he is alive physically. In the two occurrences of skēnos
in the New Testament, Paul used the term to describe dwelling in the earthly "tent", that is,
in the physical, biological body, the house of the soul (2Co 5:1,4).
STRONG 4636, BAUER 755, MOULTON-MILLIGAN 577, KITTEL 7:381-83,

LIDDELL-SCOTT 1608, COLIN BROWN 3:811,814.
Cf. skēnōma – Act 7:46 (‘tent for dwelling’ for Elohim of Yaakob); 2Pe 1:13 (‘tent of
mortal body’)
Cf. eidōleion ‘idol’s temple’ 1Co 8:10

Cf. Heb. sukkah – (in Festival of Tents/Booths; /x: of Tabernacles)
Cf. thronos – throne;
Cf. oikos – house; dwelling place; Act 7:47 etc.;
Cf. epaulis – house; residence; /x: havitation; Act 1:20;
Cf. katoikētērion – dwelling, abode, /> habitation; Eph 2:22, Rev 18:2;
For Gk. skēnē, often rendered as a common biblical term ‘tabernacle’ (e.g. in KJV),
its church usage has acquired different nuance, connotation and association (also as a
Catholic jargon). It is rendered as ‘tent’ or ‘dwelling place’, etc. in IRENT.
IRENT renders Gk. hieron as Miqdash. Most translates it capitalized ‘Temple’, a

common familiar English word itself is of non-biblical origin, ‘Beit HaMikdash’ (in
modern Hebrew) in Yerusalem, which was at the core of Judaism with rituals and
sacrifices to God. Cf. ‘the House of Elohim’ (Gen 28:17; 2Ch 34:9; Mt 12:4, etc.). It
may refer metonymically to its courts (e.g. Mt 21:23), or its building edifice. As for
the uncapitalized ‘temple’ is used only for a pagan temple (Cf. the word ‘shrines’) in
IRENT.
As for Gk. naos (rendered as Mishkan in IRENT), it is often inconsistently rendered

as either ‘Temple’ or ‘Sanctuary’ within its translation work. The lack of consistency
of having same translation for the same Greek in the same context is one of a major
cause of translation inaccuracy.
17
18
Hebrew words - Beit K'nesset (‘House of Assembly’); shul (‘school’ in Yiddish);

heykal (temple, palace); Beit HaMikdash
The First Temple, built by Solomon, was destroyed by the Babylonians in 586 BC (as
described in the book of Jeremiah and other Biblical books); the Second Temple was
rebuilt during the time of Ezra and Nehemiah (and described in the Bible) in about 520
- 515 BC. It was magnificently embellished by Herod the Great, and then destroyed by
the Romans in 70 CE.
The term "synagogue" (like English word ‘church’) signifies first the congregation,
then also the building where the congregation meet for public worship. Every town,
however small, had a synagogue, or at least a place of prayer in a private house or in
the open air (usually near a river or the sea-shore, on account of the ceremonial
washings). Ten men were sufficient to constitute a religious assembly. "Moses from
generations of old hath in every city them that preach him, being read in the
synagogues every Sabbath."a
For prayer, teaching, and other purposes, but not for sacrifice. Though its origin is not
entirely clear, it seems to have arisen in the postexilic community during the
intertestamental period of the history of Israel. A town could establish a synagogue if
there were at least ten men. In normative Judaism of the NT period, the OT scripture
was read and expounded in the synagogue by the men who were present. After the Fall
of Yerusalem with destruction of the Temple, the Temple-based Judaism is replaced by
the synagogue-based rabbinic Judaism.
It is Jewish equivalent to a church of Christian religions, the center of the Jewish

religious community – a house of prayer (‘beit tefilah’), house of study (‘beit midrash’)
and education as well as a social center. It’s known by different names – beit k’nesset
(‘house of assembly’), its Greek equivalent synagogue (used by Conservative
Judaism), shul (> school; Yiddish), and temple (by Reformed Judaism).
Temple, sanctuary, holy place, holy of the holies, tabernacle (tent)
 Mishkan (H4908) Cf. shekinah (dwelling

www.jewishencyclopedia.com/articles/13537-shekinah) (cf. Shekinah as
Light (not ‘glory’ kabot) does not appear in the O.T.
 Miqdash (H4720) (Exo 25:8) [Yerusalem Temple Bet HaMikdash]
 Heykal (H1964) 1Kings 6:17, Temple, palace, = ‘beth’ (house); main
building of Temple
 ohel (H168) (tent); Exo 28:43
 Holy Place (ha-qodhesh, Exodus 26:33,
 he prote skene, Hebrews 9:6 )
 Holy of the Holies (< Most Holy Place) Qṓḏeš HaQŏḏāšîm
 Debir [the inner-most part of the Holy of Holies in Solomon's Temple]
a
Schaff, History of the Christian Church, Volume I: Apostolic Christianity. A.D. 1-100 (p. 383).
19
www.biblestudytools.com/encyclopedias/isbe/holy-place.html
Gk concordance on three Gk. words, naos, hieron, skēnē:
Greek naos hieron skēnē

translated sanctuary; temple temple; Temple tabernacle, tent
as
in IRENT Mishkan Miqdash tent
G-Mt Mt 23:16, 17, 21, 35; Mt 4:5; 12:5, 6; Mt 17:4
26:61; 27:5, 40, 51; 21:12, 21:14, 15, 23;
24:1; 26:55;
G-Mk Mk 14:58; 15:29, 38 Mk 11:11, 15, 16, 27; Mk 9:5
12:35; 13:1, 13:3;
14:49
G-Lk Lk 1:9; 21, 22; 23:45 Lk 2:27, 37, 46; 4:9; Lk 9:33; 16:9
18:10; 19:45, 47;
20:1; 21:5, 37, 38;
22:52, 53; 24:53;
G-Jn Jn 2:19, 20, 21 Jn 2:14, 15; 5:14;
7:14, 28; Jn 8:2, 20,
59; 10:23; 11:56;
18:20;
Acts (pl.) Act 2:46; 3:1, 2, 3, 8, Act 7:43 (tent for
Act 7:48 (hand-made) 10; 4:1; 5:20, 21, 24, shrine of Molek); 7:
sanctuaries 25, 42; 19:27; 21:26, 44 (‘Tent of Witness’);
17:24; (hand-made) 27, 28, 29, 30; 22:17; 15:16 (‘Tent of
sanctuaries 24:6, 12, 18; 25:8; David’)
19:24 (silver-replicas of) 26:21;
shrines Cf. Act 19:27 ‘temple’
(of Artemis)
others 1Co 3:16, 17; 6:19; 2Co 1Co 9:13 Heb 8:2, 5; 9:1 v.l., 2,
6:16; Eph 2:21; 2Th 2:4; 3, 6, 8, 11, 21; 11:9;
13:10
Rev Rev 3:12; 7:15; 11:1, 2, Rev 13:6; 21:3
19; 14:15, 17; 15:5, 6, 8; (dwelling place); 15:5
16:1, 17; 21: 22 (tent)
Cf. neōkoros (shrine-guardian) Cf. hierosulos (temple- Cf. skēnōma Act 7:46; 2Pt
Act 19:35; robber) Act 19:37 1:13f.
Cf. idōlion (idol’s place) 1Co Cf. hierosuleō (‘to plunder Cf. skēnos 1Co 5:1, 4; (tent
8:10 temples’) Rm 2:22 – metaphorical for human
body; /> tabernacle - KJV)
www.hebrew4christians.com/Scripture/Parashah/Summaries/Tetzaveh/Mishkan/mishkan.html
Temple – a large structure attended by people; may have several shrines; shrine – a small
structure, may not have attending people.
The word ‘Temple’ in the Gospels (with initial in capital letter), as in most English
Bibles, is the Temple in Yerusalem (or the Temple of God), which was at the core of
Judaism with rituals and sacrifices to God. IRENT renders it as Miqdash. The
20
context will tell whether the focus is its edifice or metonymically to its courts (e.g.
Mt 21:23).
A different Gk. word heiros is rendered in IRENT as Mishkan (temple sanctuary).
Related Words:
skēnē – tabernacle (‘tent’), (God’s) dwelling place; Cf. Heb. sukkah, (booth) (pl.
sukkot)
thronos – throne;
In O.T. - Heykal; Hĕykal – H1964 Psa 29:9; 1Sam 1:9; 3:3; ‘Temple’ LXX naos;
Miqdash – H4720 Exo 15:17; LXX hieron;
Mishkan – H4908 Exo 25:9 tabernacle, tent; dwelling place LXX skēnē
Rambam’s adumbration clearly presents the Mishkan as being the forerunner of the
Mikdash. This can be stated in one of two ways:
1) The Mishkan was the “temporary” Mikdash OR
2) The Mikdash is the permanent Mishkan.
www.torah.org/advanced/mikra/5762/sh/Mikdash1.pdf
Danker p. 322:
skēnē – 1. a moveable habitable structure

– a. in generals sense of a dwelling, ‘tent’ ‘hut’ (Mt 17:4; Mk 9:5; Lk 9:33; Hb
11:9; in imagery Act 15:16
– b. as cultic center, tabernacle: of Yahweh) Act 7:44; Heb 8:5; 9:21, 13:10;
(of Molekh / Moloch) Act 7:43. In transferred and transcendent sense, tent,
tabernacle: of an eternal variety Lk 16:9; of the heavenly tent or tabernacle
Heb 8:2; Rev 13:6; 15:5; 21:3; of Christ as personified tabernacle Hb 9:11.
(Other places) Heb 9:2,:3, 6, 8;
Korean: 장막(帳幕), cf. 천막 天幕 (‘tent’);
Related words:
skēnōma
Act 7:46 (a tabernacle for Elohim of Yaakob);
2Pe 1:13, 14 eimi en toutō tō skēnōmati (‘remain in this earthly tent [of mortal
body]’; /x: tabernacle)
skēnos 2Co 5:1, 4;
skēnoō Jn 1:14; Rev 7:15; 12:12; 13:6; 21:3; (literally ‘to pitch a tent’. ‘take up
residence’), dwell and live (in place or among people)
21
skēnoō Jn: 1:14

Jn: 1:14 took up his presence [for earthly life] in our midst ░░ = [Gk verb
skēnoō – only once here in NT outside the Rev (7:15; 12:12; 13:6; 21:3)]
A technical term with an echo of God’s ‘tabernacle’ in OT. Though it is ‘for a time’
(temporary for during His earthly sojourn), ‘pitched-his-tent’ itself may give a picture
of a transient mobile tent ready to be pulled down.
Thematically taking up 1:1b pros ton theon. The word refers to His life on earth in full
humanity; nothing to do with ‘birth’ itself. Cf. A baloney as in ISR fn: An indication that
His birth was during the Festival of Booths.
(cf. skēnē //Heb. shekinah)

{☼Exo 33:7; Lev 26:11s12; cf. Ezk 53:7; 37:27}
{cf. Exo 25:8 “And they must make a sanctuary for me, as I must tabernacle in the midst
of them.” – NWT}
{cf. Sirach 24:8-10 as to Wisdom}
1 (/xx: to tabernacle’ – archaic Biblish as a verb): /x: tabernacled among us – ALT, KJV++,
LITV, MKJV, Diagl, Murdock, MRC; /tabernacled (fixed His tent of flesh lived a while) among
us – AMP; /tabernacles among us – CLV; /x: tabernacled with us – Etheridge; 2 (‘tabernacle’
as a noun of biblical jargon): /pitched his tabernacle among us – Whiston!; / 2-a (‘tent’):
/pitched His tent in our midst for a time - ARJ; /> pitched his tent among us – Rhm, ISR ( ~
His); /xx: lived in a tent among us – Wuest; / 3-a (into a modern English idiom): /took up
residence among us – NET, Silva p. 37; /made his home with us – NIrV; /made His home
among us – NLT; /made his dwelling among us – NIV duo; /made his stay in our midst – Cass;
3-b /lived for a time in our midst – WNT; /x: lived for a while among us – GSNT; /x: lived
among us – ISV, NRSV, GW, PNT; /lived among us [Note: The word “lived” here refers to
pitching a temporary tent]. – AUV; /lived here with us – CEV; /lived with us – JNT; /dwelt
among us – ESV duo, NASB, ASV; /took a place among us for a time – BBE; /x: tarried among
us – Mft; 4 (baloney): /xxx: moved into the neighborhood – MSG (baloney);
English ‘tabernacle’ is from Latin tabernaculum "tent". In OT it is used to translate the

Hebrew word mishkan ( ‫) משכן‬. (‘dwelling place’ or ‘residence’). The ‘Tabernacle’1 for
Elohim was the precursor of the Solomonic Yerusalem Temple.
It was a sacred place where God chose to meet His people, the Israelites, during the 40
years they wandered in the desert under Moses' leadership. It was the place where the
leaders and people came together to worship and offer sacrifices.
The tabernacle was first erected in the wilderness exactly one year after the Pesach when
the Israelites were freed from their Egyptian slavery (circa 1450 B.C.). It was a mobile
tent with portable furniture that the people traveled with and set up wherever they pitched
camp. The tabernacle would be in the center of the camp, and the 12 tribes of Israel
would set up their tents around it according to tribe. The instruction on how to build the
tabernacle was first given to Moses in the wilderness, who then gave the orders to the
Israelites.
22
“…make a sanctuary for me, and I will dwell among them.” (Exo 25:8)
“Then I will dwell among the Israelites and be their God. They will know that I am the
Lord their God, who brought them out of Egypt so that I might dwell among them.” (Exo
29:45-46)
[Not to be confused with a church jargon - a case associated with Eucharist practice of
Constantine Catholic Church tradition.]
Note: ‘tabernacle’ as a church jargon, esp. in Catholic:

Tabernacle (www.newadvent.org/cathen/14424a.htm) - the name for the receptacle
or case placed upon the table of the high altar or of another altar in which the
vessels containing the Blessed Sacrament, as the ciborium, monstrance, custodia,
are kept.
23
Diagram of the Temple (Mishkan)
Fred R. Coulter (2001), A HARMONY OF THE GOSPELS IN MODERN ENGLISH The
Life of Jesus Christ (p. 346)
24
Mishkan = ‘Holy Place’ + ‘Holy of Holy Places’ (“Most Holy Place’, ‘Holy of Holies’)
25
Mishkan vs. Miqdash; sanctuary vs. temple vs. shrine
www.hebrew4christians.com/Scripture/Parashah/Summaries/Tetzaveh/Mishkan/mishkan.ht
ml
Mishkan = Holy Place + Holy of Holy Places (“Most Holy Place’, ‘Holy of Holies’)
Daniel Wallace (1996), Greek Grammar Beyond the Basics, p. 298
Heb 9:3 hagia hagiōn the Holy of Holies:
The idea is "the holiest of all holy places." Since Hebrew lacked the comparative and
superlative forms, some sort of circumlocution was necessary to suggest this notion. Often a
genitive having the same lexeme as the head noun (or adj.) was so used, as here. Such
expressions were rare in Greek; most in the NT are due to Semitic influence and many are
stock phrases from the OT. Cf. also Basileous Basileōn and kurios kuriōn in Rev 17:14 and
19:16; Ebraios ex Ebraiōn in Phi 3:5.
Cf. also Lk 1:42 (adjectival participle); Rev 22:13.
26
Holy Place; Holy of Holy Places; Most Holy Place – Heb Ch. 8 & 9
The adjective hagia in the Epistle to Hebrew in reference to Mishkan:
The first (outer) compartment of the Tent of Meeting (= Mishkan) was called Ἅγια
(9:2), rendered as ‘Holy Place’ in IRENT, and the second (inner) one as Ἅγια ἁγίων
(9:3), rendered as ‘Holy of Holy Places’. The latter is variously translated as ‘Holy of
Holies’ (ASV); ‘holy of holies’ (NET); ‘Holiest of all’ (KJV), ‘Most Holy
Place’(ESV). Note that ‘holies’ is a biblical jargon and not a proper English word (1x
ASV; 8x DRB; not in KJV).
When the plural adjective in the rest of Hebrew it is rendered as ‘Holy of Holy
Places’. For some (9:12; 9:25; 10:19; 13:11) the text clearly refers to the inner room.
The rest can be safely taken in this sense, though it is possible to read as inclusive of
both inner and outer room, that is, synonymous with Mishkan.
Related words in the rest of NT:
 Mt 24:15 (en topō hagiō) ‘in a holy place’

 Act 6:13; (kata tou topou tou hagiou) ‘against this holy place’
 Act 21:28 (eis to hieron ~ ton hagion topon touton) ‘into the Temple court ~
this holy place’
Daniel Wallace (1996), Greek Gramar Beyon the Basics, p. 298
Heb 9:3 hagia hagiōn the Holy of Holies:
The idea is "the holiest of all holy places." Since Hebrew lacked the comparative and
superlative forms, some sort of circumlocution was necessary to suggest this notion.
Often a genitive having the same lexeme as the head noun (or adj.) was so used, as
here. Such expressions were rare in Greek; most in the NT are due to Semitic
influence and many are stock phrases from the OT. Cf. also Basileous Basileōn and
kurios kuriōn in Rev 17:14 and 19:16; Ebraios ex Ebraiōn in Phi 3:5.
Cf. also Lk 1:42 (adjectival participle); Rev 22:13.
See Appendix: Holy Place and Most Holy Place (Heb. Ch. 8 & 9)
 the Holy Place – Heb 8:2; 9:2, 25; 10:19; 13:11) [– the outer part of
Mishkan]
 Holy of Holy Places (/Most Holy Place) (Heb. Kodesh Kodashim);
Heb 9:3 – the only occurrence in N.T. [entered only once by the High
Priest on the Day of Atonement to sprinkle for their sins of ignorance,
taking with blood of goats and of bulls (Lev 16:2, 15)
 'the Holy Place behind the inner veil' = 'the Most Holy Place' – Heb
27
9:12, 24, 25 – Mashiah entering with His own blood. [= Heb 6:19 – 'the
inner part behind the veil' of Mishkan]
 the holy place – Heb 9:8
 a holy place on earth – Heb 9:1
*veils
(the inner, second, veil vs. the outer, first, one)
Mt 27:51 veil ░░ [The veil was in a direct line of sight from Golgotha in the Mount of
Olive-grove on the east.] [the inner or the outer one: – theological significance – inner
(second) one for entering the Most Holy Place of Mishkan signifying separation of God and
humanity (Heb 9:12); the outer at the entrance the Holy Place - ?? signifying separation of
the Gentiles from Abrahamic covenant.]
www.etsjets.org/files/JETS-PDFs/49/49-1/JETS_49-1_97-114_Gurtner.pdf ‘double veil’ tradition.
http://the-tabernacle-place.com/articles/what_is_the_tabernacle/tabernacle_holy_of_holies
http://jmsmith.org/downloads/Matt-27-Open-Tombs-and-Walking-Dead.pdf
*Yerusalem, Jerusalem; Yerushalayim
Greek spelling: Ἱεροσόλυμα (– Hellenistic) vs. Ἰερουσαλήμ (- Jewish)

[Jerusalem: Some Notes on the Greek Spelling]
The valley running west to east on the south is the Hinnom Valley (Heb. Ge-[ben]
Hinnom). In NT it is used a symbolic figurative sense, often erroneously
translated as ‘hell’.
the heart of the earth (= Yerusalem);
Ref. www.jewishvirtuallibrary.org/jsource/loc/Center.html
Mt 12:40 in the very heart of the earth ░░ [refers to Yerusalem, the “center (navel) of the world”
(center of the earth). For history, topography, and significance - https://youtu.be/4qZM6R6treA
Jerusalem, The Center of the Earth http://askelm.com/video/v140601.asp ]
28
Topography of Jerusalem and its Temple (Miqdash)
Fine, Steven, Schertz, Peter J. “A Temple’s Golden Anniversary,” Biblical Archaeology

Review 42.1 (Jan/Feb 2016). http://members.bib-arch.org/publication.asp?
PubID=BSBA&Volume=42&Issue=1&ArticleID=8
[In the picture, the so-called ‘Fort Antonia” is erased].
29
Topographic Facts about Jerusalem:

www.generationword.com/jerusalem101/8-old-ancient-core-of-jerusalem.html
 Ancient Jerusalem sat on several hills.
 The eastern border is the Kidron Valley.
 Kidron Valley separates Jerusalem from Mount Scopus (aka, the Mount of Olives).
 The western border is the Hinnom Valley, which turns to run along the south side
also, and meets the Kidron Valley.
 The spring of En Rogel is located at the meeting place of the Hinnom and Kidron
valleys.
 The northern border is not defined by valleys, but is easily approachable and was the
most difficult area to defend against approaching armies; thus, fortresses and towers
were built on the north side of the city.
 The Central Valley (or, Tyropoeon Valley, which means “Valley of Cheesemakers”)
runs through the middle of the city; this valley was filled in to level the city between
the Hinnom and Kidron valleys.
 The Central Valley today runs from just north of the Damascus Gate along ha-Gai
Street; it separates today’s Temple Mount from the Jewish Quarter.
 The Central Valley distinguished the Eastern Hill (City of David) from the Western
Hill (which is where the city expanded to during the time of the Kings).
 Mount Zion sits on the south end of the Western Hill, and the Hinnom Valley bends
around Mount Zion’s west and south sides.
 The City of David sits on the Eastern Hill.
 The Gihon Springs are on the eastern slopes of this Eastern Hill and provide water
30
for the city while also watering the Kidron Valley.
 Mount Moriah sits immediately to the north of the City of David and is, in a sense,
part of the Eastern Hill.
 The area between the City of David and Mount Moriah on the Eastern Hill is called
the Ophel.
 The city of David covers 15 acres; three of these acres are located on the slopes
leading down into the Kidron Valley.
 Jerusalem is 33 miles east of the Mediterranean Sea and 14 miles west of the Dead
Sea.
 Jerusalem is 3,800 feet above the level of the Dead Sea and 2,550 feet above sea
level.
31
*Temple – Jerusalem Temple; Herod's Temple; 'Temple Mount'
From Text to Tradition: A History of Second Temple and Rabbinic Judaism

(www.myjewishlearning.com/article/second-temple/#)
http://www.templemount.org/theories.html
Ernest L. Martin (1994), The Temples That Jerusalem Forgot
The First Temple, built by Solomon, was destroyed by the Babylonians in 586 BC (as
described in the book of Jeremiah and other Biblical books); the Second Temple was
rebuilt during the time of Ezra and Nehemiah (and described in the Bible) in about 520 -
515 BC. It was magnificently embellished by Herod the Great, and then utterly
destroyed by the Romans in 70 CE.
The Destruction of the Second Holy Temple – A Historical Overview

www.chabad.org/library/article_cdo/aid/913023/jewish/The-Second-Temple.htm
The Second Holy Temple stood in Jerusalem for 420 years (349 BCE–70 CE). Unlike the period of the
First Temple, when the Jews were for the most part autonomous, for the vast majority of the Second
Temple era the Jews were subject to foreign rule: by the Persians, the Greeks, and eventually the
Romans.
Aside for the troubles caused by these external powers, the Jews were also plagued internally by
tumultuous politics, and they divided into many factions—a phenomenon that ultimately led to the
Temple’s destruction and our nation’s torturous exile.
Nevertheless, for 420 years, the Temple constituted a divine presence in our midst, the point where
heaven and earth met. Its presence is sorely missed, its absence mourned. Our sole consolation is the
knowledge that very soon we will merit to see the Third Temple, an edifice that will last for all eternity,
and which will eclipse both of the first Temples in every way imaginable.
In the Miqdash, (Ref. Martin, p. 115)

 Chamber of Hewn Stones – official seat of Sanhedrin. (about 40 yards southeast
of the entrance of the Mishkan).
 Adjacent directly to it was the Chamber of the Counselor - House for the
President of Sanhedrin (= the Kohen HaGadol – Kayafa during the Crucifixion)
to stay in Miqdash for special times to perform certain ceremonies demended in
the Mosaic law (cf. for seven days - Lev 8:33). [His usual residence (palace)
was located on the southwest hill of the City.]
https://youtu.be/oiF-wObznds Solomon's Temple
Miqdash (Temple) in the City of David (≈ Mount Zion). Mishkan (Sanctuary;

the Holy Place)
Mishkan (Sanctuary; the Holy Place)
https://youtu.be/oiF-wObznds
32
www.bible-
history.com/jewishtemple/JEWISH_TEMPLEInternational_Standard_Bible_Enc.
htm
Cf. ‘cubit’ = 17.6”; 20.67” (royal cubit); about 18”
www.recoveredscience.com/const308TempleLayout.htm Jerusalem Temple
dimension = 500 by 500-cubit square. 10000” ≈ 850’ ≈ 260 m.
Artist rendition showing the relative position of the Temple and the Antonia
Fortress. The Miphkad bridge from Golgatha in the Mount of Olive-grove
(www.askelm.com/golgotha/gol001.htm) to the City of David across the
Kidron Valley.
33
From Norma Robertson, Locating Solomon’s Temple (updated 2015)

http://templemountlocation.com/
The Roman Fort Antonia (where Pilate’s Praetorium was setup) is where the
so-called Temple Mount is sitting now. [Looking to the West from the
Mount of Olive-grove.]
34
The so-called Temple Mount (Haram esh-Sharif in Arabic) – about 36 acres.

(The Dome of the Rock, Islamic shrine, CE 691). In 1535, when Jerusalem
was part of the Ottoman Empire, Sultan Suleiman I ordered the ruined city
walls to be rebuilt. The work took some four years, between 1537 and 1541. It
was at the site of Fort Antonia, where the Roman Praetorium of Pilate
(governor of Judea CE 26–36) took up.
www.ldolphin.org/chron.html
www.biblewalks.com/Sites/TempleMount.html The trapezoid area of the
temple mount was 144,000 square meters - the size of about 20 football fields.
Its wall lengths were 280m (south wall), 460 (east wall), 315 (north wall) and
485 (west wall). The mount was 10 stories high - its height above the street
level was 30m with additional 20m underground, using heavy hewn boulders
measuring between 2-5 tons (small size) to 10 tons and more.
35
*Praetorium; Fort Antonia (4 Antonia towers); ; *Temple Mount;
(Gk. praitōrion – Lat. loan word).
Praetorium originally signified a general’s tent within a Roman castra, castellum, or

encampment. It derived from the name of one of the chief Roman magistrates, the praetor.
109F109Fa
 It was to refer to a place of residence of the chief official in the

subjugated Roman territory (Mt 27:27; Mk 15:16; Jn 18:28, 33; 19:9 -
of Pilate)
 The term was also used for the emperor's headquarters and other large
residential buildings or palaces.
Phi 1:3 ‘throughout the whole praetorium – in Rome during Paulos’

imprisonment)
Act 23:35 en tō praitōriō Herōdou (Lit. ‘Herod’s Praetorium) – the Praetorium [at
Caesarea Maritima] built by Herod the Great, not ‘Herod’s palace’.
The Roman Praetorium (a Roman camp) which occupied the Fort Antonia [about 36
acres ≈ 1,500,000 sq. ft. (about 1200 x 1200 ft.) – modern 'Temple Mount'] was
connected to the south by a pair of colonnades to the Temple platform (of 600 x 600 ft.)
which was at the summit of 450 ft. high from the floor of the Kidron Valley. (Two
bridges 600 ft. long x 45 ft. across with a narrow space between.) – Ref: EL Martin
(2000), The Temples that Jerusalem Forgot.
The Roman Governor of Judea had his usual place of residence at Caesarea; but
during the Passover season it was his duty to be at Jerusalem, on account of the
vast influx of strangers, to see that all things were conducted legally and
peacefully. He took up his residence in the Praetorium of the For Antonia. The
'Praetorium' is not a military camp and does not mean the governor's residence.
[Reading material: CAMERA: The Battle Over Jerusalem and the Temple Mount
Alfred Edersheim (1995), The Temple: Its Ministry and Services.
www.ntslibrary.com/PDF%20Books/The%20Temple%20by%20Alfred
%20Edersheim.pdf]
Joseph Good (2015), Measure the Pattern Vol. I - A study of the structures surrounding
the Inner Courtyard of the Temple. [Also A list of 4 youtube video lectures in
www.youtube.com/playlist?list=PLP5FzorupHg3siTzD6aIuj_55xqNt9j66, each one
over 1 hour to about 2 hour long.]
a
praetor (Latin, "leader") was originally the title of the highest-ranking civil
servant in the Roman Republic, but later became a position directly below
the rank of consul.
36
EL Martin (1994), The Temples That Jerusalem Forgot.

EL Martin (2000 online ed.), http://askelm.com/temple/t001211.htm New Evidence for
the Site of the Temple in Jerusalem.
www.askelm.com/temple/t170101.PDF Gihon Temple Evidence: Jeff Rense Interview
of Ernest Martin [with links to 8-part audio file]
Ref. EL Martin (1996, 2nd Ed.), Secret of Golgotha – The Lost History of Jesus
Crucifixion, (2nd Ed.) Ch. 20 Burial Grounds in Jerusalem, pp. 274 – 287.
www.askelm.com/books/book001.asp
[Reviews: www.leaderu.com/theology/stunning.html
http://reconciliationoutreach.net/wp-content/uploads/2016/01/Introduction.pdf ]
www.centuryone.com/Jerusalem/temple.html
So-called Temple Mount with Islamic ‘ Dome of the Rock’ is not the site of ‘Jerusalem
Temple’, which was located in the ‘City of David’ (‘Zion’), further south at a lower
elevation from the modern so-called Temple Mount for the ‘Dome of the Rock’ (689 to 691
CE) after Muslim seize of the City (637 CE).] [Ref:
 Earnest Martin (1994), The Temples That Jerusalem Forgot;
 Robert Cornuke (2014), TEMPLE: Amazing New Discoveries That Change
Everything About the Location of Solomon's Temple.
 Marilyn Sims (2015), The Jerusalem Temple Mount Myth.
 https://youtu.be/el1aYzZqIV0 Chuck Missler and Bob Cornuke on The Temple
Mount]
[The greatest archeological blunder in the history has occurred in that the Jerusalem Temple
is not on the ‘Temple Mount’ that it is actually the City of David. The ‘Temple Mount’ was
the site for the Roman Fort Antonia, where the Praetorium (Mk 15:16) of Pilate was
located, (A small structure in the majority of maps one can find something label with
‘Antonia (Fort)’which should not look like one of the watch-towers (‘Tower of Antonia) at
the north-west corner of the Fort.
 http://templemountlocation.com/fortAntonia.html
www.wrmea.org/2011-august/misunderstandings-about-jerusalem-s-temple-mount.html
37
[The so-called Temple Mount (Haram esh-Sharif in Arabic name) -- where the Dome of the Rock
(Qubbat al-Sakhra) is located.
The true Temple Mount in the Second Temple (destroyed by the Romans in 70 C.E.) was in the
Mount Ophel.] [Cf. 'Zion', 'City of David', 'Mount Moriah'] [Fort Antonia – for a troop of a Roman
cohort (6 centuriae) of 500 men (one tenths of a Roman legion).]
www.biblicalarchaeology.org/daily/biblical-sites-places/biblical-archaeology-places/herods-
jerusalem-palace-trial-of-jesus/
In the reader’s comment:
ANTONIA, TOWER OF
According to Josephus, the fortress was built on a rocky eminence 50 cubits (c. 22 m; 73 ft) high.
Above the rock, it had stone walls 40 cubits (c. 18 m; 58 ft) high and four corner towers, three of
them 50 cubits (c. 22 m; 73 ft) high and the other, at the southeast corner overlooking the whole
temple area, 70 cubits (c. 31 m; 102 ft) high. (The Jewish War, V, 238-247 [v, 8]) [To check the
size of the Antonia Fort in the popular maps.]
Prior to Herod’s time the fortress served primarily against incursions from the N, but thereafter it
mainly served as a point of control over the Jews and a means of policing the activities in the
temple area, to which there was direct access from the fortress.
The square layout of the fortress would indicate that it had a central court. Some believe that it was
in such a central court within this tower that Jesus appeared before Pilate for judgment. (Joh 19:13)
They suggest that a stone pavement found in this area was the one referred to as “Gabbatha.”
Others, however, believe that Jesus’ judgment by Pilate took place before Herod’s palace.
GOVERNOR’S PALACE
The Greek term praitorion (from Lat., praetorium) designates the official residence of the Roman
governors. In the governor’s palace at Jerusalem, Pontius Pilate questioned Christ Jesus, and in its
courtyard, Roman soldiers mocked him. (Mk 15:16; Joh 18:28, 33; 19:9) Some have identified the
38
governor’s palace with the Tower of Antonia, but others suggest that it was probably the palace
built by Herod the Great. [Response: Some scholars usually neglect the information on the New Testament
itself. One strong biblical reason for Pilates not staying on Herod’s palace was that he and Antipas – Herod’s
son – were enemies until that date (see Lk 23,12). Although Pilates had a powerful position, Antipas influence
and right over the palace could not be so easily underestimate.]!!
The following reasons have been presented in support of the latter view: (1) According to the first-
century Jewish philosopher Philo (The Embassy to Gaius, XXXIX, 306), Herod’s palace was
called “the house of the governors,” and it was there that Governor Pilate hung shields in honor of
Tiberius Caesar. (2) The Jewish historian Josephus reports that the procurator Gessius Florus took
up his quarters there. (The Jewish War, II, 301 [xiv, 8]) (3) Herod’s palace in Caesarea served as
the governor’s palace in that city.—Ac 23:33-35.
The palace of Herod at Jerusalem was situated in the NW corner of the upper city, that is, of the
southern part of the city. According to Josephus’ description, it was surrounded by a 30-cubit-high
(13 m; 44 ft) wall equipped with evenly spaced towers. Within the walls there were porticoes,
courts, and groves of trees. The rooms were luxuriously furnished with gold, silver, and marble
objects. There were bedchambers for a hundred guests.—Jewish Antiquities, XV, 318 (ix, 3); The
Jewish War, V, 173-182 (iv, 4).
In the Gospels and Acts, the Latinism praitorion is used with regard to a palace or residence. The
tent of an army commander had been known as praetorium, and so, in time, the term was applied
to the residence of a provincial governor. Thus Pilate interrogated Jesus in the praetorium, or
“governor’s palace.” (Joh 18:28, 33; 19:9) Evidently there, judgments were rendered and troops
were barracked. (Mt 27:27; Mk 15:16)
STONE PAVEMENT
A paved place at Jerusalem where Roman Governor Pontius Pilate sat on the judgment seat when
Jesus Christ was before him for trial. (Joh 19:13) The site was called, in Hebrew, “Gabbatha,” a
word of uncertain derivation and possibly meaning “hill,” “height,” or “open space.” The Greek
name for it, Lithostroton (Stone Pavement), may indicate a tessellated pavement, one of
ornamental mosaic work.
“The Stone Pavement” where Jesus appeared before Pilate was in some way associated with “the
governor’s palace.” (Joh 19:1-13) It may have been an open area in front of the palace of Herod the
Great; some scholars favor identification with a site near or a central court within the Tower of
Antonia, NW of the temple grounds. But the exact site of The Stone Pavement remains unknown.
http://wol.jw.org/en/wol/d/r1/lp-e/1200274476
39
*Golgotha
[See the zip file "Location of Golgotha - collections.zip" in IRENT Vol. III -
Supplement (Collections #4)];
Mt 27:33; Mk 15:22; Jn 19:17; the place called <Golgotha>, that is a place called
<Head> (legomenos kraniou topos, not a ‘place of skull’ or a skull-shaped place)
[Not named in G-Lk.]
[meaning ‘head’ ‘top’ ‘knoll’ (not ‘skull), ‘gulgoltâ’ in Aramaic: Golgolet in Hebrew]
[‘Golgotha’ – Greek transliteration; Cf. Aramaic ‘Golgotha’ with the terminal aleph denoting the
article ‘the’. No Geek words have shown with the article.]
‘top’ ‘knoll’– i.e. mount – as of Olive-grove www.yhrim.com/Mount_Olives_most_complete_-

_Edited.pdf; ‘head’ – ‘poll’ of polling place for census - EL Martin, pp. 99-103, 405.] [it’s outside
beyond the City gate, and furthermore, outside from the encampment of the tents – Heb 13:12] [It is
in the Mount of Olive-grove, in a direct line of sight west to the Mishkan. It is not at the Gordon’s
Garden one third mile northwest of Yerusalem. The site is not at the Church of the Holy Sepulcher
which is west only about 1500 ft from the Temple Mount – within the ‘camp’; it is the memorial tomb
area of John Hyrcanus – EL Martin, p. 287]
[It is outside the City (v. 17b); ‘near the Holy Place of the City’ (v. 20); outside the Camp of (the
tabernacle of) Yisrael (Heb 13:12-13; Cf. Lev 4:12, 21; 6:11) – Martin, p. 89-95; 97, 391]
Mk 15:22 to ‘Golgotha Place’ ~~ ‘Place of Head ░░
epi Golgotha topon, ho esti methermēneuomenon kraniou topos –

Lk 23:33 epi ton topon ton kaloumenon Kranion
to the place which is called ‘Head’
Mt 27:33 eis topon (m.) legomenon Golgotha (f.), hos (m.) esti legomenos kraniou topos
to a ‘place called Golgotha’, that is called ‘Place of Head’.
Exo 16:16 per capita ░░ (H5315 nephesh) /per head; /per person; [Aramaic – glgth; /Heb –
glglth (/x: skull – Cf. ‘Golgotha in G-Mt, G-M, G-Jn)]
Gk. ‘kranion’ ‘head’, not ‘skull’.
/x: skull – most;

/x: ‘Calvary’ – fr. Vulgate – the Latin word is imported into Bible translation!
 DRB – Mt 27:33; Mk 15:22; Lk 23:33; Jn 19:17
 KJV, NKJV, EMTV, MKJV, Webster, Bishops, Geneva – Lk 23:33;
Where was He crucified and buried?

 Ref. EL Martin (1996, 2nd Ed.), Secret of Golgotha – The Lost History of Jesus
Crucifixion, (2nd Ed.) Ch. 20 Burial Grounds in Jerusalem, pp. 274 – 287.
www.askelm.com/books/book001.asp
[Reviews: www.leaderu.com/theology/stunning.html
http://reconciliationoutreach.net/wp-content/uploads/2016/01/Introduction.pdf ]
 http://triumphpro.info/wordpress/wp-content/uploads/2011/06/where-did-jesus_-
die1.pdf
40
This site for His Crucifixion in the Bethphage (vide infra), an ecclesiastical district
on the Mount of Olives. It is the same site where Stephen and James the Just were
later stoned. This important ecclesiastical district has been designated by many
names in Scripture and in Jewish writings. The area included portions of the two
central mountains in the Olivet chain. [See Kuehl (2013), A Book of Evidence: The
Trials and Execution of Jesus.]
www.askelm.com/golgotha/gol001.htm /[E.L. Martin (1996), Secrets of Golgotha ]

www.vision.org/visionmedia/Bible.history/Golgotha.where.is.it/31293.aspx
https://truthinscripture.net/wp-content/uploads/2016/10/Crucifixion-of-Christ.pdf
al-Eizariya (al-Azariya) in West Bank – Biblical Bethany
to Bethphage 1.5 km
Bethany → 3 km to Gethsemane → (6 km) to Jerusalem
to Bethphage 1.5 km Geth
Jerusalem Temple Mount area → 1 km Gethsemane → 0.8 km Mount Olive

→ 0.5 km Bethphage → 1.5 km Bethany → 12 miles Jericho
41
42
Traditional conjectured sites: - tourists' spots of Church of the Holy Sepulchre,

Garden Tomb and Gordon's Calvary.
The Place of a Skull - www.golgotha.eu/

Church of the Holy Sepulchre www.biblicalarchaeology.org/daily/biblical-
sites-places/jerusalem/where-is-golgotha-where-jesus-was-crucified/
Garden Tomb; Gordon's Calvary - www.gci.org/Jesus/golgotha

www.biblearchaeology.org/post/2010/01/11/Golgotha-A-Reconsideration-
of-the-Evidence-for-the-Sites-of-Jesuse28099-Crucifixion-and-
Burial.aspx#Article
http://catholicbridge.com/catholic/where_is_golgotha.php
www.ccg.org/weblibs/study-papers/p217.html
http://lavistachurchofchrist.org/LVanswers/2009/04-02a.html
Cf. Traditional location for Golgotha; Traditional idea of Antonio Tower;
43
Mount of Olive-grove
Commonly known as ‘Mount of Olives’. East from Yerusalem across the Kidron
valley. Place from where Yeshua makes His approach to Yerusalem from Bethany. It
is the place for His Ascension as well as His crucifixion.
It was the higher mountain in the Moriah region (//mountains of Tsiyon > Zion)
where Abraham built an alter for his son Isaac) (Gen 22:2). Cf. the (Lower) Mount
Moriah, where Solomon built the House of YHWH (2Ch 3:1). (s. Martin p. 154)
44
Bethphage; ‘from Yerusalem to Yericho’
Bethphage (‘house of unripe fig’) is on the south-eastern slope of the Mount of

Olive-grove. The mount is “sabbath day’s journey distance” (Acts 1:12); “five or six
furlongs /stadia” from Jerusalem = 925 vs. 1,100 meters – Josephus] [cf. furlong
/stadia = (less than 200 meters) = one eighth of Roman mile]
A mile further east is Bethany [‘house of dates’? (by Joseph Barber Lightfoot); ‘house of the
afflicted’ (suggested by Emmanual Deutch)], a mile from Jerusalem. Yericho (Jericho) – 8
to 9 hours’ hike to Jerusalem.
Lk 10:30; Cf. Mk 11:1 //Mt 21:1; //Lk 19:28

[Yerusalem resting among the surrounding hills (of about 30 ft higher elevation) in the central
Judean mountain range. 2580 feet above the sea level. Yericho (Jericho), 14 miles NE distance on
the map, (8 to 9 hours’ walk) having subtropical climate, with oasis, down in the Jordan Valley,
825 feet below the sea level. Many of these kohanim (priests) and Mishkan (temple) workers
lived in Yericho, which had become a "bedroom community" of Jerusalem. See Map]
https://youtu.be/zV
magXx-n34 Road from Jericho to Jerusalem from the air
Sharp contrast between barrenness of the desert-wilderness

and fertile oasis of Jericho www.followtherabbi.com/Brix?pageID=4800
[Photo: Oasis of Jericho http://urantiabook.org/archive/j_arc/2-44.htm ]
45
River Jordan; ‘beyond the Jordan’; ‘across the river Jordan’
Northern inflow and southern outflow;

‘Beyond the Jordan’ (Gk. peran tou Iordanou) - (1) the region of Trans-Jordan to the
east – Mt 4:25; Jn 1:28; 3:26; 10:40; (2) the region to the west across the river -– Mt
4:15 (Galilee); Mt 19:1 (Judea);
Lake Galilee; > Sea of Galilee
See of Galilee
= 'Lake Gennesaret' Lk 5:1 Limnē Gennēsaret (S3041 limnē 'lake')
= Sea of Kinneret Num 34:11.
[Cf. plain of Gennesaret (Mt 14:34), Gennesaret (Mk 6:53)]
= Lake of Tiberias Jn 6:1; 21:1 (Cf. ‘city of Tiberias’ – Jn 6:23)
Cf. Mt 4:15 Referring to the Great Sea (the Mediterranean).

Cf. the ‘Dead Sea’ – the name itself is not in N.T.
Cf. ‘across the lake’ (Gk. peran tēs thalassēs) – Jn 6:1 (to east), 17 (to west)
JUDEA, SAMARIA, GALILLEE, PEREA; DECAPOLIS, SYROPHONICIA
Galilean accent – from Northern Aramaic. Cf. Judean Yehudim – spoke Southern
Aramaic.
Mountains, Rivers, Valleys; Judean Highland; Judean desert-wildness
the desolate wilderness – Mk 1:4; the wilderness of Judea - Mt 3:1

[‘Bethany on the east side across the Jordan River (that is, in PEREA) – Jn 1:28][It’s
not ‘outdoor wilderness’, nor ‘(sand) desert’.] [Linked to the place the prophet
Eliyahu was taken up to heaven in a chariot of fire - 2Kg 2:4-11]
Cf. a desolate place; a remote area; a wilderness area – Gk. erēmos (Mt 14:13;
15:33, etc.)
46
“Mount Sinai”
Gal 4:25 ‘mountain in Arabia’ - It’s Jabal Al-Lawz (or Jebel Al-Lawz) in the
northwestern corner of Saudi Arabia. [Still found are outdated articles which argue
against it, giving utterly unconvincing arguments with no supporting evidence. Of course
this plain statement in the Pauline letter is simply disregarded.
E.g. http://ldolphin.org/sinai.html (1997, 2001); Mount Sinai is NOT Jebel al-Lawz in Saudi
Arabia (2007) from www.biblearchaeology.org .
That the biblical Mt. Sinai = ‘Ḥoreb, Mountain of Elohim’ (Exo 3:1, 1Kg 19:8); ‘Mountain
of YHWH’ (Gen 22:14; Num 10:33; Psa 24:3; Isa 2:3; 30:29; Mic 4:2; Zec 8:3). Mt. Sinai in
Egypt is associated with Monastery of St. Catherine is historically, chronologically and
archeologically unrelated to the Exodus in the Scripture. That ‘Jabal Musa (Mount of
Moses)’ in the southern Sinai Peninsula of Egypt is traditionally mistaken for the very
location for the Mountain of Elohim is a myth created in the Constantine Catholic tradition.]
Ref: www.bible.ca/archeology/bible-archeology-exodus-mt-sinai.htm
(for the location of the mountain - See the attached PDF file to this file #4.)
[Note: the proposed route and crossing of the Red Sea at the Straits of
Tiran is a conjecture, geographically impossibility, as is another conjecture
of the crossing across from Nuweibba, a small coastal strip located at the
western side of the Gulf of Aqaba, one third from the its tip (where three
cities are located - Taba in Egypt, Eilat in Israel, and Aqaba in Jordan)
down to the Straits of Tiran.]
*Egypt; Mitsrayim
Heb. Mitsrayim. Egypt ended its Ptolemy dynasty (last one by Ptolemy XV co-ruled
with his mother Cleopatra VII) to be under Romans.
In N.T. 22x
 * as of Pharaoh in the Exodus –Act 7:9, 10, 11, 12, 15, 17; 7:34, 36, 39,
40; 13:17;
Heb 3:16; 8:9; 11:26, 27; Jud 1:5; (IRENT renders as ‘Mitsrayim’)
 as a Roman Province since BC 30 – Mt 2:13, 14, 15, 19; Act_2:10;
 symbolic – Rev 11:8 (rendered in IRENT as ‘Pharaoh’s Egypt’).
*Perea
Perea from Gk. peran (Iordanou) ["beyond Jordan (River)". Cf. ‘Transjordan’] -
the portion of the kingdom of Herod the Great occupying the eastern side of
the Jordan River valley, from about one third the way down from the Sea of
Galilee to about one third the way down the eastern shore of the Dead Sea; it
did not extend too far inland. Traditionally, its limits have been considered
to be between the rivers Arnon (Wadi Mujib) and Hieromax (Yarmouk
47
River). Herod the Great's kingdom was divided by the Romans into a
tetrarchy, of which Herod Antipas received both Perea and Galilee.
Perea was the area inhabited by the Israelite Tribes Reuben, Gad, and the
half tribe of Menasseh. New Testament commentators speak of Jesus' "Perean
Ministry", beginning with his departure from Galilee (Matt 19:1; Mark 10:1)
and ending with the anointing by Mary in Bethany (Matt 26) or his journey
towards Jerusalem commencing from Mark 10:32.
*Spain; Sepharad
Gk. Spania - occurs in NT in Rm 15:24, 28. España in Spanish Language. IRENT renders it
Hebrew word Sepharad (which occurs only once in Oba 1:20) which still means modern
Spain in Hebrew language.] [Modern Spain is the country situated on the Iberian Peninsula
in SW Europe, the southern part of was evidently called Tarshish in ancient times. – 1Kg
10:22; 2Ch 9:21; Psa 48:7; Isa 2:16; Jon 1:3, etc.] [After visting the Mashiah followers in
Rome, the apostle Paulos hoped to be escorted part way there by his fellow brethren in
Rome (Rm 15:23, 24, 26). Whether the apostle ever reached Sepharad (/Spain) is not
certain. However, Clement of Rome stated (c. 95 CE) that Paulos “came to the extreme limit
of the W[est],” which could have included this region. If he reached that land, the visit
probably occurred between Paulos’ release from his first imprisonment in Rome (c. 61 CE)
and his imprisonment there once again in c. 64 CE. At that time the region was under Roman
rule.
[Cf. Sephardim – an ethnic division of Jewish people. ‘Hispanic Jews’; Cf.Ashkenazim

(Germanic Jews. Ashkenaz Gen 10:3; 1Ch 1:6)] [Cf. History of the Jews in Spain; expulsion
of the Jews from Spain in 1492; anusim (forced converts); Inquisition;]
*City; *town; village, hamlet, countryside
Gk. polis is city or town. Bethlehem is David’s town (hometown), not city.
polis city, town;

kōmē village (Mt 10:11)
argos hamlet (Lk 9:12)
48
Bethlehem;
Bethlehem of Judea░░ (Mt 2:1 ff) Place of birth of Yeshua as in Mt 2:1ff. Lk

2:4, 15;
[Some Bible-not-believing scholars claim the whole Gospel narratives (in G-Mt
and G-Lk) is a fabrication.
Bethlehem of Judea ░░ [Beit Lechem in Heb. ‘house of bread’] [About 6 miles S. of Yerusalem.
King Dawid’s hometown.]; [= the one in Judea (i.e. Bethlehem Ephratah) = Ephrath in Gen 35:19;
48:7; Ephrathah (/Ephratah - KJV+) in Mic 5:2; Ruth 1:1, 19.] [cf. different from ‘Bethlehem in
Zebulun in Galilee’ (about 70 miles north) - Jos 19:15] [This plain text in G-Mt is discredited by
an archeologist – “If the historical Jesus were truly born in Bethlehem, it was most likely the
Bethlehem of Galilee, not that in Judea.” Aviram Oshri (2005), Where Was Jesus Born? Theologians
question biblical accounts of the Nativity - Now archaeologists are doing the same.
ARCHAEOLOGY magazine, 2005 Vol. 58, #6
http://wps.prenhall.com/wps/media/objects/12330/12626747/myanthropologylibrary/PDF/A_ARC_3
2_Oshri_531.pdf
[It was the birth place (Ruth 4:21-22 Boaz, a Bethlehemite, marrying Ruth, fathered Obed who
fathered Jesse, Dawid’s father) and childhood (1Sa 17:15) of Dawid] .The place of birth for Yaakob's
son, Benjamin Gen 35:16-20; the place of death for Yaakob's wife, Rachel (Gen 35:19; 48:7). Cf.
Ruth 1:1ff.]
[cf. ‘City of Dawid’ in Jerusalem – 1Ch 11:7; King David’s hometown (1Sam 16:4); village of
David - Jn 7:42]
[See the prophecy of Micah 5:2 as quoted in Mt 2:5-6.]
[Note: The land of Judea (a vassal kingdom under Herod the Great includes Galilee). Yeshua was
born in Judea, not Palestine. The name Palestine from Latin Palestina, which the Romans replaced
‘Judea’ after the Fall of Yerusalem and from there on. There was no ‘Palestinians’ as such at the time
of Yeshua’s birth.]
[‘Judea’ - Judea proper. Cf. Judea the Roman Province incorporated Judea proper, Samaria, and
Idumea, but not Galilee, Gaulanitis, Perea, or Decapolis.]
Journey from Nazareth to Bethlehem - southeast through the Jezreel Valley and further east to the
Jordan Valley. Continuing south to Jericho, they proceeded up to Jerusalem and onward to Bethlehem.
About 175 km = 110 miles, taking about 4-5 days, considering the terrain; most likely with Mariam
on a donkey. An arduous journey would not be possible for Mariam if she was advanced in her
pregnancy. [Cf. walk for an average person - 6 km per 1 hour (3.5 miles); donkey – 4 to 5 miles per
hour.]
Antioch in Suria
It is in Suria (Syria), except Antioch in Pisidia (during Paul’s First Missionary

Journey Act 13:14; 14:19, 21, 26)
Nazareth
Nazareth – a small village about 200 people. Hometown of Yeshua.

About 3 miles N.W. was Sepphoris, one of the capital cities of Galilee, which does
not appear in the Bible – Yeshua’s father might have worked there working in
49
building houses (cf. ‘carpenter’)

(www.pbs.org/wgbh/pages/frontline/shows/religion/jesus/sepphoris.html)
KepharNahum; Capernaum
City – for the base of Yeshua’s Galilean ministry.
(‘town of Nahum’) /> Capernaum; [On the northwest coast of Lake Galilee near the eastern border of
Galilee; about 2.5 miles west of the River Jordan. 14 miles NE from Qanah (> Cana – Jn 2:1; 4:46),
which is 3 miles N of Nazareth; One of few major cities/towns in Galilee. Here at its start Yeshua
based His ministry of proclaiming the Kingdom reign of God.]
[Mt 4:13; 8:5; 11:23; 17:24; Mk 1:21; 2:1; 9:33; Lk 4:23; 4:31; 7:1; 10:15; Jn 2:12;
4:46; 6:17; 6:24; 6:59]
Tyre and Sidon
Yeshua’s journey to the city of Tyre (not necessarily much north to Sidon) of
Syrophoenician region to return via the Golan Heights on the eastern bank of the
Lake Galilee into the region of Decapolis.
Region of the Gadarenes; Gerasenes; Gergesenes in the Gospel.
www.biblearchaeology.org/post/2014/09/25/Ancient-Harbors-of-the-Sea-of-
Galilee.aspx#Article ??? Gadara harbor – modern?
www.jerusalemperspective.com/2771/
'Gadara' --- modern day Umm Qays [ https://en.wikipedia.org/wiki/Umm_Qais ]

http://cojs.org/naval_coins_from_gadara-_2nd_century_ce/ [Gadara 5 miles S.E. of the
Sea]
www.bible-history.com/geography/ancient-israel/gadara.html ]
www.netours.com/content/view/272/30/1/4/ Gerasa [of 'Gerasenes' – Lk 8:36 except in
KJV 'Gadarenes'; Mk 5:1 except is in KJV 'Gadarenes'] 33 miles southeast of the lake,
Gadara 6 miles to the southeast ['of the Gadarenes' Mt 8:28 except in KJV]
vs. Gergesa [Kursi; Kheras] on the shore. ['Gergesenes' Mt 8:28 KJV!]
Mt 8:28. [eis tēn chōran tōn Gadarēnōn "into the "region of the Gadarenes"
Mk 5:1, eis tēn chōran tōn Gerasēnōn "into the region of the Gerasenes",
[Cf. "Gadara" 10 km (6.2 miles) southeast of the Sea of Galilee.]

[Cf. "Gerasa" 50 km (31 miles) southeast of the Sea of Galilee]
https://en.wikipedia.org/wiki/Exorcism_of_the_Gerasene_demoniac#Commentary
50
Kursi; Kheras
https://biblewalks.com/sites/Kursi.html
http://www.seetheholyland.net/kursi/
http://www.netours.com/content/view/272/30/1/4/
http://www.netours.com/content/view/127/36/
https://en.wikipedia.org/wiki/Kursi,_Golan_Heights
Tzaferis, Vassilios. “A Pilgrimage to the Site of the Swine Miracle.” Biblical Archaeology Review,
Mar/Apr 1989, 44-51.
http://members.bibrch.org/publication.asp?PubID=BSBA&Volume=15&Issue=2&ArticleID=1
(accessed 2/21/2013)
https://members.bib-arch.org/biblical-archaeology-review/15/2/1
http://www.authorstream.com/Presentation/ebeckham-539504-the-region-of-galilee-tiberias-
bethsaida-and-kursi/
51
land; topography; climate
*rain; http://igoogledisrael.com/2010/01/so-does-it-rain-in-israel/ “… Officially the

rainy season in Israel is said to kick off in October. But I don’t think you’ll be getting too
wet in October or November, with only a rare day of rain here and there. It’s only in
December when the rain starts to get a little more serious. And when I mean serious, you
might see 4 or 5 days of rain the whole month. …”
Rain in Israel:
Officially the rainy season in Israel is said to kick off in October. …in October or
November, with only a rare day of rain here and there. It’s only in December when
the rain starts to get a little more serious. And when I mean serious, you might see 4
or 5 days of rain the whole month. http://igoogledisrael.com/2010/01/so-does-it-rain-
in-israel/
52
maps
3D topographic map of Israel.

https://youtu.be/R1x-Xn21Y7A 3D Satellite Map of the Land of the Bible
https://youtu.be/aBG00Q1s834 Virtual Israel Touring - 3D map of Israel
www.holylandsite.com/maps-of-the-holy-land
Check for
www.israel365.com/store/i-love-israel/touch-israel-biblical-map/
Biblical Israel 3D Map
www.amazon.com/Biblical-World-Raised-Relief-Israel-
LARGE/dp/B00NSR57VY
http://www.bibleplaces.com/satellite-bible-atlas-schlegel/
53
https://marklangfan.com/3d-topographic-map-of-israel/
https://marklangfan.com/3d-topographic-map-photo-book-01/
https://youtu.be/rsUXmEjMjKY
Biblical-World Raised Relief 3D Map of Israel
diagrams from https://marklangfan.com/3d-topographic-map-photo-book-02/
54
http://bibback.com/index_files/Hill%20Country%20Heart%20of%20Israel%20and
%20Judah.mov
http://bibback.com/RSM3.html Northern and Central Arenas
http://bibback.com/RSM5.html Galilee and Jezreel Valley
www.riddlemaps.com/
[Names in the modern time? Chorazin and Bethsaida – this far from the coast of the
Sea?]
http://scwtenor.com/harmony/wp-
content/uploads/2015/07/the_galilee_jesus_knew.pdf
55
www.biblearchaeology.org/post/2014/09/25/Ancient-Harbors-of-the-Sea-of-
Galilee.aspx#Article ??? Gadara habor – modern?
56
Yericho (Jericho) – twin-city
Yericho ░░ [‘City of Palm trees’ – oasis twin-city (old Jewish and newer Roman). Royal
palaces there. (Cf. Bethphage - the ‘bedroom community’ for priests.) Presence in the
narrative of a *priest and a *Levite on this road gives a hint of their on-going collusion with
political power. 5 m. w. of the Jordan river; 15 m. n.w. of Yerusalem.]
Mk 10:46 BarTimaeus ░░ [name only here in G-Mk; one blind man in G-Lk and two blind
men (of typical Matthean doubling in G-Mt.]
[map from Robert Robinson (2016), One Gospel: Matthew, Mark, Luke, And John,
Combined As One Incredible Story]
Eden
http://biblemysteries.com/library/edens.htm IN SEARCH OF EDEN by D. LAING
57
Cf. Alan Knight (2nd ed. 2009), Sprit of Antichrist, p. 11-13, 22-24.
http://nabataea.net/eden4.html
58
Walls of Jerusalem
www.waynestiles.com/timeline-of-the-walls-of-jerusalem-through-the-centuries/
www.bible-history.com/jerusalem/firstcenturyjerusalem_jerusalem_walls.html
Gates of Jerusalem
59
Map of Israel
Satellite Bible Atlas – Historical Geography of the Bible (2013)

(www.bibleplaces.com/satellite-bible-atlas-schlegel/ )
www.youtube.com/user/SatelliteBibleAtlas
www.goisrael.com/Tourism_Eng/Tourist%20Information/Discover
%20Israel/Documents/Map%20Of%20Israel.pdf
https://youtu.be/eInvGMCM9lc
Road to Jericho
https://youtu.be/zVmagXx-n34
Road from Jericho to Jerusalem from the air
www.bible-history.com/jerusalem/firstcenturyjerusalem_herod_s_palace.html
60
61
62
From Coulter, The Harmony of the Gospels
63
Locations in Judea
Aegean Sea and Patmos Island
64
The Seven Churches:
[Source: ESV study Bible] (Improvement needed – to move the label for Thyatira to
the right of its place marker.)
 The seven city names in the text Ch. 2 & 3 (Ephesus; Smyrna; Pergamum;
Thyatira; Sardis; Philadelphia; Laodicea) appear counterclockwise from
Ephesus on the map.
 Island Patmos in Rev 1:9 (It belongs to the modern Greece); 35 miles from
Asia Minor; 40 miles SWW of Ephesus.
1. All seven of them are admonished to repent, hold steadfast, or remain faithful.
2. Only two of them, Smyrna and Philadelphia, receive strong commendations and
no listing of their sins and other shortcomings.
3. Two of them, Pergamos and Thyatira, receive a lesser commendation and fairly
strong rebukes for sexual immorality and allowing deceivers into the congregation.
4. Two of them, Sardis and Laodicea, receive strong rebukes and no
commendations.
5. Ephesus receives a strong rebuke and a strong commendation.
65
The traditional seven hills of Rome
(Cf. Rev 17:9 ‘seven hills’; Rev 17:3 – wild-beasts with seven heads)
(See ‘666’ associated with Nero)
Cf. ‘Vatican Hill’ (Mons Vaticanus in Latin) lying northwest of the

River Tiber is not counted among them
66
Five Philistine Cities mentioned in the Bible

https://theisraelbible.com/five-philistine-cities/
The Philistines were not one of the original seven nations of Canaan (Deut 7:1). They
originated from Caphtor (Amos 9:7), which has traditionally been identified as Damietta on
the eastern end of the Nile Delta, and settled in five city-states near the Mediterranean coast:
Azzah (1), Ashkelon (2), Ashdod (3), Ekron (4) and Gat) (Jos 13:3; 1Sam 6:17). The Bible
describes them as one of the most dangerous enemies of the Children of Israel. Some of the
most famous examples of battles between the Philistines and the Children of Israel include:
 Samson is captured by the Philistines who blind and imprison him before he
destroys one of their temples, killing himself and everyone inside (Judg 16:21).
 The Philistines defeat the Children of Israel in the battle of Aphek and capture the
Ark (1Sam 4:1-11).
 The giant Goliath, killed by young David, was a Philistine warrior (1Sam 17).
 The Philistines defeat the Children of Israel on Mount Gilboa. King Saul and three
of his sons are killed (1Sam 31).
 The Philistines are defeated by King Hezekiah as far as Azzah (2Kg 18:8).
67
Things, Plants and Animals
sword;
S3162 machaira (29x) short sword; dagger (Mt 10:34; 26:47; Mk 14:47; Lk
21:24; 22:38; Jn 18:10; Rm 13:4, Rev 6:4; 13:10, 14, etc.);
H3979 maakeleth (4x) large knife (Gen 22:6, Jdg 19:29; Prov 30:14, etc.)
S4501 hromphaia (7x) longsword (Lk 2:35; 6x in Rev 1:16 to 19:21)
Cf. gladius (sword); pugio (dagger); Cf. 'knightly sword';
colt; donkey, beast of burden;
burro (small donkey)

foal (young donkey under one year)
mule ← male donkey (jackass) + female horse
hinny ← female donkey (jenny/jennet) + male horse (stallion)
'beast of burden' S5268 hupozugion Mt 21:5; 2Pe 2:16

'donkey' (= ass) S3688 onon Mt 21:2, 5, 7; Lk 13:15; Jn 12:15 /ass – KJV;
'horse' S2462 hippos – Jam 3:3; 16x in Rev.
'colt' S4454 pōlos - Mt 21:2
'off-spring' S5207 huios – paraphrased as 'foal' in Mt 21:5 in most translation. (ISV,
CEV, NLT omits it); Cf. /young (pack animal) – GW;
*serpent; snake; viper; *beast
 ophis snake - Mt 7:10; //Lk 11:11 (water-snake); Jn 3:14; Mt 10:16; 23:33; 1Co 10:9
(← Num 21:5-9);
ophis airō Mk 16:18 v.l. (Cf. Act 28:3-5; Exo 4:3,4); pateō ophis Lk 10:19 (//Ps
91:13); Cf. 'snake-handlers'.
Serpent (2Co 11:3; Rev 12:9, 14, 15); Rev 20:2 (the Old Serpent) – when allusion
to Gen 3, it is rendered as Serpent (capitalized), otherwise as ‘snake’ as they have very
different word picture and association.
 echidna viper (Act 28:3) (Mt 3:7; 12:34; 23:33 //Lk 3:7 ‘brood of vipers’ in Yeshua’s
denunciation of the people of religion in power.) [religious snakes; dangerous;
calculating][capable of making decisions on how much venom to inject.]
 therion wild animal (Mk 1:13; Act 11:6); beast, wild beast (Heb 12:20; Jam 3:7;
Rev 6:8; 13:1; Tit 1:12)(Act 28:4 ff – for a viper)
 cf. zōon living creature (Heb 13:11; 2Pt 2:12; Jud 10; Rev 4:6ff)
 S258 alōpēx fox [Greek word itself is feminine. What would be Gk. for male
fox? Cf. 'vixen']
Lk 13:32 where it is used in figurative sense (‘a foxy, treacherous one’).
plural in Mt 8:20; //Luk 9:58 (foxes ~ birds)
68
*locust
Mt 3:4 locusts ░░ Gk. akris; [? poss. carob pods (keration – Lk 15:16). Cf. locusts
as ‘desert shrimps’ BBC NEWS | In pictures: Desert shrimps]
A reading material - http://tiny.cc/eat-insects-nature go.nature.com/6ln9dw.
69
*Olive tree on the Mount of Olive-grove
“Mount of Olive-grove”, east of Yerusalem, across the Kidron Valley; [ > “Mount of
Olives” – most translations]
[Cf. Bethany and Bethphage and Bethany from Yericho (Jericho)]
dove vs. pigeon
informal terms, interchangeably used - the common names for these birds
involve a great deal of variation between the terms. Same family, different
species. Both come in a wide variety of colors and types.
 dove (Taube German ) – sleeker, of smaller bodies, bigger pointed

tails
 pigeon (pigeon French) – larger and stockier with rounded tails. [e.g.
Columba livia – called rock dove, rock pigeon, or city pigeon]
[Cf. white doves are white Ringneck Doves. Cf. white homing pigeons]
[Feral vs. domesticated]
70
*fig
breva crops
See inflorescence. infructescence syconium pseudocarp
*hyssop
Jn 19:29 hyssop stalk ░░ \hussōpō > hussōpos; [Cf. Mt 27:48 //Mk 15:36 – kalamos ‘reed’]
hyssop: a herbaceous or semi-woody flowering perennial plant. They are aromatic, with
erect branched stems up to 60 cm long covered with fine hairs at the tips. The leaves are
narrow oblong, 2–5 cm long. The small blue flowers are borne on the upper part of the
branches during summer.] /xx: javelin (husso) [only in NEB, which introduces this
conjectural emendation (with ōpōp in hussōpōperithentes taken as dittography), a blatant,
frivolous, irreverent, snug, and unscholarly attitude, giving nothing to make the text any
clearer to the readers.]
END OF THE FILE
71
1 The Tabernacle for Elohim:
[from James M. Boice (1985), The Gospel of John, pp. 87-89.]
About 45 x 15 ft; with two sections- the inner section being in the form of a square 15 x 15 ft, and the outré
section being twice as long as wide. It was made of boards covered with curtains. The inner chamber contained
the Ark of the Covenant. The outer chamber contained the golden Altar of Incense, the Table of Presentation
Bread, and the gold menorah. The entire structure stood in a courtyard surrounded by curtains of pure linen
rising to a height over 8 ft. The courtyard measure 175 x 87 ft. In there was a great brazen altar for sacrifices and
a laver for purifications.
Everything about the tabernacle – its dimensions, furnishings, colors, function, and arrangement – was designed
to communicate spiritual truth. Hence, many of it functions were previews of the functions Yeshua the Mashiah
would fulfill when he eventually ‘pitched his tent’ among us (Jn 1:14).
The tabernacle was:

1. the center of Israel’s camp
2. the place where the law of Moses was preserved
3. the dwelling place of Cod.
4. the place of revelation.
5. the place where sacrifices were made.
6. the place where the people of Israel worshiped.

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Time, Place and Numbers

IRENT Vol. III. Supplement:

No. 1 (Words, Words and Words)

#4 of WALK THROUGH THE SCRIPTURE

No. 4 (Place, Things, and Numbers)

See the Attachment #4 to this Supplement

No. 4. Place and Numbers

Ref. and reading material:

Adrian Bard (2011), The Future of Philosophy of Time

 1 talent = 3000 shekels (about 92 troy pound sliver ≈ $24,000)

 1 mina = 200 denarius (≈ drachmas); about three to four months' wages.

 1 mina = 200 drachmas = 50 shekels → 1 shekel = 4 drachmas.

Cf. Problem - often cited as

[Musing on numbers and mathematics]

Thousand vs. thousands

E.g. many thousands are saved;

 7 days of the creation week (Gen 1);

Seven times to forgive – Mt 18:21; 17:4

Seven more unclean spirits – Mt 12:45 //Lk 11:26

Below are those found in Revelation:

Seven Mashian Congregations – Rev 1:4, 11

Seven seals – Rev 5:1, 5; 6:1

Numerals in Revelation and Apocalyptic writings:

Numerals in Revelation and Apocalyptic writings:

 Seven messengers and seven plagues – 15:1, 6, 8; seven golden bowls –

Johannine themes with number 7

Seven Signs of God’s Self-giving Love

Adapted from www.mun.ca/rels/restmov/texts/hnorris/ssjg/SSJG.HTM

Seven ‘I am’ statements in G-Jn

Seven Pictures of Faith:

Seven Pictures of Faith:

GeHinnom (Geh-Hinnom); *gehenna; *sheol; vs. *hell; inferno

‘*Lake’ vs. ‘*Sea’

*wilderness; *desert; *desolate area

Jn 1:23 desert-wilderness [of Yohanan’s activity] ░░ (= Mk 1:4; Lk 3:4) [=

*sanctuary; *tabernacle; vs. *tent; *booth; *synagogue; *Mishkan; *Miqdash;

(*veils – inner, second, one and outer first one)

Beit haMiqdash – the Holy Temple

STRONG 3485, BAUER 533-34, MOULTON-MILLIGAN 422, KITTEL 4:880-90,

In classical Greek hieron denotes a "sacrifice'', a "temple structure", a "consecrated grove",

New Testament Usage:

STRONG 2411, BAUER 372, MOULTON-MILLIGAN 300. KITTEL 3:230-47,

LtOOELL-SCOTT 822, COLIN BROWN 3:232-35; 3:785,793.

Cf. H3519 kabod ‘glory’ : ~of YHWH Exo 24:16

3Kg 8:66]; Isaiah 38:12).

New Testament Usage

STRONG 4633, BAUER 754, MOULTON- MILLIGAN 577, KITTEL 7:368-81,

4489. skenopegia noun Setting up of tents, Feast of Tabernacles. CROSS-

New Testament Usage

STRONG 4634, BAUER 754-55, MOULTON- MILLIGAN 577, KITTEL 7:390-

STRONG 4636, BAUER 755, MOULTON-MILLIGAN 577, KITTEL 7:381-83,

Cf. eidōleion ‘idol’s temple’ 1Co 8:10

IRENT renders Gk. hieron as Miqdash. Most translates it capitalized ‘Temple’, a

As for Gk. naos (rendered as Mishkan in IRENT), it is often inconsistently rendered

Hebrew words - Beit K'nesset (‘House of Assembly’); shul (‘school’ in Yiddish);

It is Jewish equivalent to a church of Christian religions, the center of the Jewish

Temple, sanctuary, holy place, holy of the holies, tabernacle (tent)

 Mishkan (H4908) Cf. shekinah (dwelling

Gk concordance on three Gk. words, naos, hieron, skēnē:

Greek naos hieron skēnē

A different Gk. word heiros is rendered in IRENT as Mishkan (temple sanctuary).

skēnē – 1. a moveable habitable structure

Korean: 장막(帳幕), cf. 천막 天幕 (‘tent’);

GeHinnom (Geh-Hinnom); gehenna; sheol; vs. *hell; inferno

‘Lake’ vs. ‘Sea’

wilderness; desert; *desolate area

sanctuary; tabernacle; vs. tent; booth; synagogue; Mishkan; *Miqdash;

Praetorium; Fort Antonia (4 Antonia towers); ; Temple Mount;

City; town; village, hamlet, countryside