Ezra, the Good Man Who Taught God's Law

Ezra, the Good Man Who Taught God's Law
Ezra 7:10; Nehemiah 8

King Artaxerxes gives the Jews their liberty.


YEARS PASSED BY, and another change came in the Persian rule. A new king, name Artaxerxes, sat on the throne in Shushan and governed the people in many lands. His kingdom included the land of Judah, where Zerubbabel had gone long before with a company of Jews to rebuild the temple of the Lord. Now Artaxerxes, wished to know how things were going in Judah, and he planned to send a messenger to Jerusalem to learn about the people and their needs. The messenger whom he chose to send was Ezra, the priest.
Ezra was an earnest-hearted Jew, as Daniel had been. He was also called a scribe, because he wrote the words of God in books. And he longed to teach the Jews everywhere about the law of God, which had been given by Moses to the Israelites.
At the King's command he assembled other Jews from Babylon and from the country places and cities near by who wished to go to Judah and help strengthen the courage of the poor Jews who lived there.
Ezra had talked much to the King about the true God, and about his great power and his willingness to care for those who love and serve him. And the King was interested.
He believed that the God of the Jews must be a very powerful God indeed. He feared to displease such a great God, so he commanded that much gold and silver be given to Ezra and his companions to carry back to Jerusalem and use in the temple of the Lord.
When Ezra and his companions were ready to start on their long journey, they first spent some time fasting and praying God to bless them and protect them from the many dangers along their way.
For the road over which they must travel led through dangerous places and wild people of the desert often stopped travelers and robbed them of their possessions.
Ezra knew this, and he had no soldiers of the king to go with him and protect him and his companions from the attack of robber bands. He was ashamed to ask the King for soldiers because he had told the King that God would care for those who served him.
So he and his companions prayed earnestly that God would bring them through the dangers without letting any harm befall them. Then they started down the long, long road.
After about four months of travel, this company of Jews reached Judah in safety. They had lost nothing by the way, for God had heard their prayers and had cared for them. And they came with joy to the city where the temple of the Lord stood, just as Zerubbabel had built it.
After resting for three days they brought their gifts of silver and gold, which the King had sent, and gave them to the priests who had charge of the temple.
Ezra soon found out that things had not been going well in Judah. The poor Jews had become much discouraged, and some of them had made friends with their heathen neighbors.
They had even allowed their sons and their daughters to marry heathen people, and they were not teaching their children to keep the law as God gave it to Moses. They had never rebuilt the city of Jerusalem, and the walls lay in ruins just as Nebuchadnezzar and his army had left them long years before.
When Ezra learned about the condition of the poor Jews, he was deeply troubled. He knew they had sinned again by marrying heathen women, and he saw that God could never bless them while they were not obeying his law. So he prayed earnestly that God would forgive their sins, and he called them to Jerusalem to warn them about the wrong that they had done.
The people were glad to have Ezra teach them what to do. They needed a teacher from God, like this good man, and they listened to his words. For a long time they had been without God's law, and now, when they heard his words, they quit their wrong-doing.
Ezra stayed with the people for some time and taught them the words of God. He read to them from the great rolls that he had written, and they never grew tired of listening.
They had no copies of God's law in their homes, for books were very few in those days and only rich people could afford them. Ezra had collected the books that Moses and Samuel and David had written, and the books of the prophets. These were the books from which he read to the Jews.
Tomorrow: Nehemiah-The King's Cupbearer

Haman's Plans to Destroy All the Jews

Haman's Plans to Destroy All the Jews

Esther 3:1 to 4:3

Mordecai refuses to bow before the king.

AMONG THE PRINCES at the royal palace in Shushan was a proud man named Haman. He was very rich, and clever, and he knew how to behave in the most pleasing manner whenever he appeared before the King. So the King honored Haman above all the princes, and commanded all his servants to pay respect to this proud man. Among the King's servants who sat in the gate of the palace was Mordecai, the Jew. And whenever Haman passed through the gate the King's servants were supposed to bow down before him, with their faces in the dust. And they all did so except Mordecai. He would not bow down before any man to give him the honor that belonged to God only.
The King's servants were not pleased when they saw that Mordecai refused to bow down before the honored prince. They asked him why he dared to disobey the command of the King. And Mordecai told them that he was a Jew; and doubtless he told them that the Jews worshiped God only and would not reverence a man as if he were a god. Then the servants hurried to tell Haman of Mordecai's unwillingness to bow before him.
Haman's pride was deeply wounded when he heard Mordecai, the Jew, refused to give him honor. He became very angry, and determined to punish Mordecai. But he thought that because he was such a great man it would look petty to punish only one Jew; he must resort to some great form of punishment. So he planned to kill all the Jews. He did not know that Esther, the beautiful queen whom the King loved, was a Jewess.
Now Haman helped to rule in the great kingdom of Persia, and he often came before the King. He thought it would be an easy matter to get the King's consent to have the Jews killed. And he planned carefully, that Ahasuerus might not know he was angry with the Jews because Mordecai would not bow before him.
Then he came to the King and said, "O King, there is a certain people scattered throughout your counties whose laws are contrary to your laws and they refuse to obey you. They are different from other people and they are unprofitable to our kingdom, therefore if it please you, let a law be mad that those people be destroyed. And I myself will pay the money to hire soldiers to kill them."
Ahasuerus did not know much about the Jews nor their strange religion. He did not know that his beautiful queen was a Jewess. And he supposed that Haman, his great prince, knew all about the people who were so unprofitable to his kingdom, so he told Haman to write letters to the rulers in every part of the kingdom, telling them that on a certain day they should destroy all the Jews in their part of the country, every man, woman, and child.
After the letters were written, Haman gave them to postmen, who carried them to every part of the kingdom. Then he believed he had done a great deed that would bring him much honor, and he went to the palace to dine with the King. He felt that no one in all the realm of Persia was quite so important as himself, for even the King allowed him to do just as he pleased.
Soon the news of this letter reached the ears of the Jews in every part of the land. And they wondered why Ahasuerus had suddenly become so displeased with them. They had always lived peacefully among his people, and had never given him any trouble.
They had worked at honest toil and many of them had become very rich. Now they were to be destroyed and their riches were to be seized by wicked men. They could not understand why this cruel law had been passed against them. And everywhere they wept with loud cries, tearing their clothes and dressing themselves in sackcloth. Many of them sat in ashes, and mourned and fasted and prayed.
Mordecai was among the first of the Jews to hear about the cruel law; for he lived in the city of Shushan. And he knew at once that Haman had made the law. He knew that even Esther would have to suffer death if the law were obeyed, for every Jew was to be destroyed. And his grief was very great.
Tearing his garments, he wrapped himself in sackcloth and threw ashes upon his body. Then he went out into the streets and cried with a loud and bitter cry. But he did not dare to pass through the king's gate, for no one was allowed to enter the gate when dressed in sackcloth. And he could not come near the palace to send a message to the Queen.
He hoped that Esther might hear about him, and send a messenger to learn why he was so deeply troubled. Then he would tell her all about the cruel law, and then perhaps she could think of some way to help them and save their lives.
Tomorrow: How Queen Esther Save the Lives of Her People

The Land of Jerusalem

Jerusalem, the capital of Israel, was situated in the very heart of Judea, in the territory allotted to the tribe of Benjamin.

According to the earliest Jewish traditions Jerusalem is directly identified with the ancient Salem that the biblical Melchizedek, king of righteousness, dwelt in and the whom Abraham paid his tithe to (Gen 14; Heb 7).



The Jebusites

During the time of Joshua the city of Jerusalem was named Jebus or Jebusi, and a Canaanite people called the Jebusites dwelt there. Though Joshua had conquered the land there, he never fully drove out the Jebusites, and David had to actually take possession of the stronghold of Zion. Apparently there were some Jebusites who were still living in this area during the time of David, because we find David actually purchasing the ground on which the Temple would be built from Araunah the Jebusite.

Mount Moriah

The Lord had appeared to David at the threshing floor of the Jebusite and this is the exact spot where David instructed his son Solomon to build the house of the Lord, at Mount Moriah. This was also the place in Hebrew history were Abraham bound his son Isaac upon an altar in order to sacrifice him according to the word of the Lord, but an angel of the Lord held back his hand when he drew the knife, for this was only a test of Abraham's obedience and a wonderful picture of God's plan of redemption with the sacrificing of His own Son, the Jewish Messiah Jesus Christ.

Today in 2003 Mount Moriah, the top of the Temple hill, is where the Mosque of Omar, more correctly, the Dome of the Rock, now stands. The Arabs call it the Sakhrah Rock. It is a strangely shaped mass of rock, protruding 10 feet above the ground, and is about 50 feet in diameter. It is believed to be the actual site of the altar of burnt offering in Solomon's Temple. Jews, Christians, and Muslims, according to tradition have regarded it as "the stone of foundation," the Foundation Rock of which the Jews claim that it was the precise site of the Holy of Holies of Solomon's Temple and the place where God’s Schekinah glory appeared between the Cherubim, above the Ark of the Covenant and the Mercy Seat.

Geography

The city of Jerusalem rests on a limestone plateau 2500 feet above sea level. It is located in the central hill country, and is near the border of the Judean desert. It is far removed from any major trade routes. On the west side of Jerusalem are the Judean mountains, on the east side is the Judean desert which descends 4000 feet in 10 miles at the Dead Sea. The rugged terrain of Jerusalem was a definite military advantage, it was easy to defend because the city can only be reached on its northern side. The east, west, and southern sides had steep valleys.

Jerusalem’s Four Hills

Ps 87:1 "His foundation is in the holy mountains."

jerusalem-topography.jpg

Jerusalem rests upon four hills or mountains, but only two of them have biblical names, Mount Zion and Mount Moriah. Between these mountains there is a large valley that the Romans called the Tyropoean. Mount Zion was referred to geographically as the southwestern hill of Jerusalem. But Zion has much greater significance in the Bible and it is frequently mentioned as the place of the Temple and of the King. When David said that he would not rest until he "has found out a place for the Lord, a habitation for the mighty God of Jacob," the Lord replied with this Scripture:

Ps 132:13-14 "For the LORD has chosen Zion; He has desired it for His dwelling place: "This is My resting place forever; Here I will dwell, for I have desired it."

The hill on the north was called Bezetha, Or the New City. The hill on the east was called the Akra, or Fortress, the according to tradition this was the "stronghold of Zion."

Mount Zion is the largest of the hills in Jerusalem, it stands 2,550 feet high. Mount Zion is mentioned throughout the Old Testament but only once in the New Testament (Revelation 14:1). Mount Zion is located on the southwest side of Jerusalem between the Tyropoeon Valley and the Hinnom Valley and this is the location of the Upper City where the wealthy lived during the time of Jesus. This is also the hill where the Jebusites built a stronghold but were eventually conquered by David. David built palace here on Mount Zion it became the palace and home for the kings of Israel. David and most of his successors (14) were buried on Mount Zion (1 Kings 2:10; 9:43; 14:31).

Mount Moriah is located to the northeast of Mount Zion, in the southeast side of Jerusalem between the Kidron Valley and Tyropoeon Valley. It is 2440 feet high. The Bible sometimes calls Mount Moriah by the name of Zion as well. King Solomon increased the size of Mount Moriah who built a high platform and wall on three sides (east, south, and west) and this formed an extremely high summit on the southeast corner. This summit is where the Temple was built, the highest point was the location of the Holy of Holies, the same spot where Abraham was tested to offer his son Isaac (Gen. 22:2). The southern slope of Mount Moriah, extending from the southern wall down to the point where the three valleys meet, was called Ophel (Neh. 3:26, 27).

Mount Acra is located in Jerusalem on the north side of Mount Zion between the Tyropoeon Valley and the Hinnom Valley. it is interesting that Simon Maccabeus nearly filled up the Tyropoeon Valley which is located between Mount Bezetha and Mount Acra. He also reduced the height of Mount Acra in order to make it lower than Mount Moriah where the Temple stood. Antiochus Epiphanes, ruler of the Seleucid Empire built a fortress in Jerusalem on Mount Acra after he conquered the city in 168 BC. It was here that the Syrians governed the Jews. Later this fortified compound was destroyed by Simon Maccabeus. Mount Acra was important in the Maccabean Revolt and the formation of the Hasmonean Kingdom.

Mount Bezetha is located in Jerusalem west of Acra and in the first century it was north of the Antonia fortress. Mount Bezetha was not included in the city of Jerusalem until the first century after the third wall was built, and therefore received the name "New City."

Mount Calvary (Golgotha) was located near the Damascus Gate on the north side of the city. According to Catholic tradition Jesus was crucified at the site now called the Church of the Holy Sepulchre but recent investigations have confirmed the former view.

The Mount of Olives is located east of the Temple Mount just across the Kidron Valley. On the eastern slope of the Mount of Olives was the village of Bethany, the home of Mary and Martha and Lazarus. From here at the Mount of Olives Jesus looked over the beautiful city and wept because of Jerusalem's rebellious leaders. Overlooking the Temple on the Mount of Olives was the garden of Gethsemane, where Christ suffered his agony, betrayal and arrest. In the center of the mount the so-called Church of Ascension stands at about 2,682 feet high where it is traditionally taught that Christ ascended from here into heaven.

The Hill of Evil Counsel is located on the south side of Mount Zion on the other side of the Valley of Hinnom. This hill is the traditional place of Aceldama, the Field of Blood (Acts 1 :19).

Jerusalem’s Deep Valley’s

Jerusalem was surrounded on the west, south, and east by deep ravines the which are 200-400 feet deep and therefore made it impossible for an enemy to attack from either these directions. Therefore Herod's Jerusalem was considered unapproachable, except from the north side which was actually protected by the outermost wall which was over 100 feet high and had 90 towers according to Josephus.

The deep valley on the west and the southwest side of the city was called the valley of Hinnom (the abhorred place).

The deep valley on the east side of the city was called the valley of the Kidron, or Jehoshaphat, where the prophet Joel saw a futuristic vision where the nations of the world would be summoned for judgment. The place where these ravines met was called "Enrogel" or The Well of Joab (2 Sam 17:17).

These deep valley’s made the inhabitant’s of Jerusalem to feel safe and secure, as though God Himself were protecting it. It was so secure from an enemy attack that Titus, the Roman General who conquered Jerusalem in 70 A.D. said that "if it had not been for the internal dissensions, the city could never have been taken."

The Kidron Valley also called the Valley of Jehoshaphat formed the eastern boundary of the city of Jerusalem and a separation of Mount Zion from the Mount of Olives. The Bible also refers to the Kidron Valley as the King's Dale (2 Sam. 18:18).

The Tyropoean Valley also called the Valley of the Cheese Makers, joins the Kidron Valley on the south side of Mount Moriah and runs to the north between Mount Zion and Mount Moriah. The Tyropoean Valley separates at the north part causing a fork and Mount Acra is located between the forks.

The Hinnom Valley created a western and southern boundary for the city of Jerusalem. The southern part of the Valley of Hinnom was called Gehenna or Tophet, "the place of fire" (Jeremiah 7:31). It was here is in the Valley of Hinnom that Moloch was worshipped and therefore later became a garbage heap during the first century AD.


Jerusalem’s Surrounding Mountains

Beyond the valleys of Jerusalem were the mountains round about. The most famous mountain was the Mount of Olives which stood about 300 feet higher than the Temple Mount and over 100 feet higher than any part of the city. On the north side of the city stood the awesome Mizpeh of Benjamin. There was also Gibeon and Ramah and the ridge near Bethlehem in the distant east.

On the night when Jerusalem was captured by the Roman armies, it is told that the mountains "echoed back" the screams of the people who were being slaughtered and also the victorious shouts of the soldiers of Titus.

The Walls of Jerusalem

Jerusalem was also surrounded by massive walls.

Ps 51:18 "Do good in Your good pleasure to Zion; Build the walls of Jerusalem."

David’s prayer was answered when his son Solomon build the wall of Jerusalem around the city, and repaired the breaches of the city of David. He also built the Millo (rampart), a fortification which apparently existed when it was inhabited by the Jebusites as with King Hezekiah:

2 Chron 32:4-5 "And he strengthened himself, built up all the wall that was broken, raised it up to the towers, and built another wall outside; also he repaired the Millo in the City of David, and made weapons and shields in abundance."

King Manasseh, after he repented built a wall around the city of David, on the west side of Gihon:

2 Chron 33:13-15 "Then Manasseh knew that the LORD was God. After this he built a wall outside the City of David on the west side of Gihon, in the valley, as far as the entrance of the Fish Gate; and it enclosed Ophel, and he raised it to a very great height. Then he put military captains in all the fortified cities of Judah.

Also Nehemiah, after the Babylonian captivity, brought helpers including "Shallum and his daughters," and repaired the broken down walls of Jerusalem by "putting their necks to the work of the Lord."

By the time of Jesus, according to Josephus, there were three walls that surrounded Jerusalem, "90 towers stood in the first wall, 14 in the second, and 60 in the third." The third wall was built by Herod Agrippa I.

Click around the map to learn more about the walls, the towers, and fortifications.

The Gates of Jerusalem

The Gates of Jerusalem were also greater number. The Book of Nehemiah mentions the names of about 20 Gates. There was the Sheep-gate, the Fish-Gate, the Water-Gate, and the Dung-gate for Potters-gate which led to the potters field "Aceldama" the field of blood where Judas hung himself.

Easton's Bible Dictionary - Jerusalem

JERUSALEM
Called also Salem, Ariel, Jebus, the "city of God," the "holy city;" by the modern Arabs el-Khuds, meaning "the holy;" once "the city of Judah" (2 Chronicles 25:28). This name is in the original in the dual form, and means "possession of peace," or "foundation of peace." The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the "upper" and the "lower city." Jerusalem is a "mountain city enthroned on a mountain fastness" (Compare Psalms 68:15,16; 87:1; 125:2; 76:1,2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.

It is first mentioned in Scripture under the name Salem (Genesis 14:18; Compare Psalms 76:2). When first mentioned under the name Jerusalem, Adonizedek was its king (Joshua 10:1). It is afterwards named among the cities of Benjamin (Judges 19:10; 1 Chronicles 11:4); but in the time of David it was divided between Benjamin and Judah. After the death of Joshua the city was taken and set on fire by the men of Judah (Judges 1:1-8); but the Jebusites were not wholly driven out of it. The city is not again mentioned till we are told that David brought the head of Goliath thither (1 Samuel 17:54). David afterwards led his forces against the Jebusites still residing within its walls, and drove them out, fixing his own dwelling on Zion, which he called "the city of David" (2 Samuel 5:5-9; 1 Chronicles 11:4-8). Here he built an altar to the Lord on the threshing-floor of Araunah the Jebusite (2 Samuel 24:15-25), and thither he brought up the ark of the covenant and placed it in the new tabernacle which he had prepared for it. Jerusalem now became the capital of the kingdom.

After the death of David, Solomon built the temple, a house for the name of the Lord, on Mount Moriah (B.C. 1010). He also greatly strengthened and adorned the city, and it became the great centre of all the civil and religious affairs of the nation (Deuteronomy 12:5; comp 12:14; 14:23; 16:11-16; Psalms 122).

After the disruption of the kingdom on the accession to the throne of Rehoboam, the son of Solomon, Jerusalem became the capital of the kingdom of the two tribes. It was subsequently often taken and retaken by the Egyptians, the Assyrians, and by the kings of Israel (2 Kings 14:13,14; 18:15,16; 23:33-35; 24:14; 2Chr 12:9; 26:9; 27:3,4; 29:3; 32:30; 33:11), till finally, for the abounding iniquities of the nation, after a siege of three years, it was taken and utterly destroyed, its walls razed to the ground, and its temple and palaces consumed by fire, by Nebuchadnezzar, the king of Babylon (2 Kings 25; 2Chr. 36; Jeremiah 39), B.C. 588. The desolation of the city and the land was completed by the retreat of the principal Jews into Egypt (Jeremiah 4044-44), and by the final carrying captive into Babylon of all that still remained in the land (52:3), so that it was left without an inhabitant (B.C. 582). Compare the predictions, Deuteronomy 28; Leviticus 26:14-39.

But the streets and walls of Jerusalem were again to be built, in troublous times (Daniel 9:16,19,25), after a captivity of seventy years. This restoration was begun B.C. 536, "in the first year of Cyrus" (Ezra 1:2,3,5-11). The Books of Ezra and Nehemiah contain the history of the re-building of the city and temple, and the restoration of the kingdom of the Jews, consisting of a portion of all the tribes. The kingdom thus constituted was for two centuries under the dominion of Persia, till B.C. 331; and thereafter, for about a century and a half, under the rulers of the Greek empire in Asia, till B.C. 167. For a century the Jews maintained their independence under native rulers, the Asmonean princes. At the close of this period they fell under the rule of Herod and of members of his family, but practically under Rome, till the time of the destruction of Jerusalem, A.D. 70. The city was then laid in ruins.

The modern Jerusalem by-and-by began to be built over the immense beds of rubbish resulting from the overthrow of the ancient city; and whilst it occupies certainly the same site, there are no evidences that even the lines of its streets are now what they were in the ancient city. Till A.D. 131 the Jews who still lingered about Jerusalem quietly submitted to the Roman sway. But in that year the emperor (Hadrian), in order to hold them in subjection, rebuilt and fortified the city. The Jews, however, took possession of it, having risen under the leadership of one Bar-Chohaba (i.e., "the son of the star") in revolt against the Romans. Some four years afterwards (A.D. 135), however, they were driven out of it with great slaughter, and the city was again destroyed; and over its ruins was built a Roman city called Aelia Capitolina, a name which it retained till it fell under the dominion of the Mohammedans, when it was called el-Khuds, i.e., "the holy."

In A.D. 326 Helena, mother of the emperor Constantine, made a pilgrimage to Jerusalem with the view of discovering the places mentioned in the life of our Lord. She caused a church to be built on what was then supposed to be the place of the nativity at Bethlehem. Constantine, animated by her example, searched for the holy sepulchre, and built over the supposed site a magnificent church, which was completed and dedicated A.D. 335. He relaxed the laws against the Jews till this time in force, and permitted them once a year to visit the city and wail over the desolation of "the holy and beautiful house."

In A.D. 614 the Persians, after defeating the Roman forces of the emperor Heraclius, took Jerusalem by storm, and retained it till A.D. 637, when it was taken by the Arabians under the Khalif Omar. It remained in their possession till it passed, in A.D. 960, under the dominion of the Fatimite khalifs of Egypt, and in A.D. 1073 under the Turcomans. In A.D. 1099 the crusader Godfrey of Bouillon took the city from the Moslems with great slaughter, and was elected king of Jerusalem. He converted the Mosque of Omar into a Christian cathedral. During the eighty-eight years which followed, many churches and convents were erected in the holy city. The Church of the Holy Sepulchre was rebuilt during this period, and it alone remains to this day. In A.D. 1187 the sultan Saladin wrested the city from the Christians. From that time to the present day, with few intervals, Jerusalem has remained in the hands of the Moslems. It has, however, during that period been again and again taken and retaken, demolished in great part and rebuilt, no city in the world having passed through so many vicissitudes.

In the year 1850 the Greek and Latin monks residing in Jerusalem had a fierce dispute about the guardianship of what are called the "holy places." In this dispute the emperor Nicholas of Russia sided with the Greeks, and Louis Napoleon, the emperor of the French, with the Latins. This led the Turkish authorities to settle the question in a way unsatisfactory to Russia. Out of this there sprang the Crimean War, which was protracted and sanguinary, but which had important consequences in the way of breaking down the barriers of Turkish exclusiveness.

Modern Jerusalem "lies near the summit of a broad mountain-ridge, which extends without interruption from the plain of Esdraelon to a line drawn between the southern end of the Dead Sea and the southeastern corner of the Mediterranean." This high, uneven table-land is everywhere from 20 to 25 geographical miles in breadth. It was anciently known as the mountains of Ephraim and Judah.

"Jerusalem is a city of contrasts, and differs widely from Damascus, not merely because it is a stone town in mountains, whilst the latter is a mud city in a plain, but because while in Damascus Moslem religion and Oriental custom are unmixed with any foreign element, in Jerusalem every form of religion, every nationality of East and West, is represented at one time."

Jerusalem is first mentioned under that name in the Book of Joshua, and the Tell-el-Amarna collection of tablets includes six letters from its Amorite king to Egypt, recording the attack of the Abiri about B.C. 1480. The name is there spelt Uru-Salim ("city of peace"). Another monumental record in which the Holy City is named is that of Sennacherib's attack in B.C. 702. The "camp of the Assyrians" was still shown about A.D. 70, on the flat ground to the north-west, included in the new quarter of the city.

The city of David included both the upper city and Millo, and was surrounded by a wall built by David and Solomon, who appear to have restored the original Jebusite fortifications. The name Zion (or Sion) appears to have been, like Ariel ("the hearth of God"), a poetical term for Jerusalem, but in the Greek age was more specially used of the Temple hill. The priests' quarter grew up on Ophel, south of the Temple, where also was Solomon's Palace outside the original city of David. The walls of the city were extended by Jotham and Manasseh to include this suburb and the Temple (2 Chronicles 27:3; 33:14).

Jerusalem is now a town of some 50,000 inhabitants, with ancient mediaeval walls, partly on the old lines, but extending less far to the south. The traditional sites, as a rule, were first shown in the 4th and later centuries A.D., and have no authority. The results of excavation have, however, settled most of the disputed questions, the limits of the Temple area, and the course of the old walls having been traced.