WALK ABOUT ZION

By

Jon (YONI) gerrish

With

JIM GERRISH

All photos are by the authors unless otherwise credited.

All Scripture quotations in this publication are from the Holy Bible, New International Version, except where noted (published by Zondervan Corporation, copyright 1985).

Copyright © 2008 Jon Gerrish

"Walk about Zion, go around her, count her towers, consider well her ramparts, view her citadels, that you may tell of them to the next generation" (Psalm 48:12-13).

Near the northwest corner of the Old City is this stone with a quote from Psalm 122:2:
"Our feet are standing within thy gates, O Jerusalem."


***

     Jerusalem’s famous Old City (often referred to as Zion) is approximately one square kilometer in size. It is enclosed by an impressive wall, built by the Ottoman ruler, Suleiman the Magnificent, in the years 1536-1540. For the 320 years prior to that time the walls of the city had remained in a breached condition.
     It is important for us to realize that this enclosed Old City was the only city of Jerusalem until shortly after the middle of the 19^th century. It was only then that people began to live outside the city walls.
     The Old City is divided into four quarters: the Christian Quarter; the Muslim Quarter; the Armenian Quarter and the Jewish Quarter. It also contains the ancient Temple Mount. The city today has a population of approximately 35,000 people, including over 25,000 Muslims, almost 6,500 Christians, and just over 3,000 Jews.
     As we walk around the city we will notice its enormous walls that are approximately 10 feet (3 meters) thick at their base and 16-49 feet (5-15 meters) high. We will also notice its towers (35 in all), and its many battlements and overhanging parapets for defense of the gates. We will particularly notice the gates themselves. There are eight of these gates and they all are open today except one.

     Our virtual tour begins at the northwest corner of the Old City near Tsahal Square (Israel Defense Forces Square), and we will be walking northeast along the ancient wall toward Arab Jerusalem. In this northwest corner we are greeted by a pleasant green park with olive and palm trees. Some of the archaeological remains uncovered in this park go back to Crusader times.

     Now we view our pleasant park from the north and across the street. We can see the corner of the western city wall to which we will return at the end of our journey.

     We notice how the College Des Freres building towers above the ancient wall. This structure houses the De La Salle Boys School.
     As we exit our lovely park we turn north toward nearby Ha Tsankhanim Street (Paratrooper Street) and we catch a view of the St. Louis French Hospital for the terminally ill. This hospital was inaugurated in 1881 at its present location.

     Our wall now makes a right turn and from this corner we will continue our walk in a northeasterly direction along Paratrooper Street. In the distance we can see part of Mt. Scopus and the Hebrew University.

     Immediately we encounter the first gate of the city and the newest one. It was built in 1889 in an agreement between the Turkish Sultan and European powers. Its purpose was to provide access between newly constructed Christian buildings just outside the Old City with the Christian Quarter itself. It was given the appropriate name, "New Gate" (#1 on the map above). This gate marks the highest point of all the city gates, at 2,591 feet or 790 meters. It is possible that some sort of gate once stood near this location in Crusader times but it was later closed.

     As we peek into this gate and into the Christian Quarter we see part of the small commercial area and we can also glimpse the boys’ school we mentioned earlier.

     Now let us climb up on top of the wall for a bird’s eye view inside the city. We see towering above the wall the clock spire of St. Savior Monastery. This large complex was begun by the Franciscans in the early 1600s, with the church building itself being added only at the end of the 19^th century.

     The Christian Quarter is known for its many churches and church institutions. Among these are the various seats of church government in the Holy Land. There is the Latin Patriarchate, the Greek Catholic Patriarchate, the Greek Orthodox Patriarchate, as well as the Ethiopian and Coptic Patriarchates. In addition the Christian Quarter contains the very large complex of the Church of the Holy Sepulcher along with the Redeemer Lutheran Church and its tall tower. We will get a closer look at some of these later when we come to the last leg of our tour along the western edge of the Christian Quarter.
     In order to better orient ourselves, let’s take a quick look from atop the wall near the New Gate. We find ourselves looking in the distance at the end of Mt. Scopus and the beginning of the Mt. of Olives. The square-looking tower we see in the distance is Augusta Victoria Hospital. We will take a closer look at this from the eastern wall.
     Along the inside of the wall we get another view of the gigantic St. Savior monastery and church. We realize that this facility is being expanded once more.

     We now continue with our walk toward Arab East Jerusalem and the Damascus Gate. We notice that across the street to our immediate left we get a view of the Notre Dame complex which was completed in 1904. It first served as a monastery and hospice for pilgrims and presently serves as a Christian hotel. The building was badly damaged in the 1948 war but has since been restored and renovated.

     It is best to look again from atop the wall to gain some perspective. As we walk leisurely along the wall we notice that we are getting closer to the market areas of Arab East Jerusalem. One of the busiest places in this market area is located around the Damascus Gate. We will arrive there soon.

     Once again we find ourselves looking up to Mt. Scopus, Hadassah Hospital and the Hebrew University in the distance. As we walk we can see that our wall makes a jog to the south and then back to the northeast. We find ourselves looking down on another beautiful park and garden area.

     As we journey further atop the wall and as it continues northeast we are soon treated to a view of the Old City. We are now looking toward the Dome of the Rock and in the distance we can also see the southern end of the Mount of Olives. This view of Old Jerusalem, with its many television dishes and solar water heaters, reminds us that life must still go on for the thousands of people living within the Holy City.

"Jerusalem is built like a city that is closely compacted together" (Psalm 122:3).

     As we continue our walk, Damascus Gate soon comes into view. From the top of the wall we can see how the Damascus Gate is more richly ornamented than the other city gates.

     Let us climb down into the pleasant park area for a closer inspection of the gate itself.

     The Damascus Gate (#2 on map) is the only gate of Old Jerusalem that is still located as it was in ancient times. In fact, on the east side of the gate we can still see one of the three Roman gates that were constructed at this site. We realize from the picture why it has been called the "most elaborate" of the city gates.

Damascus Gate



One of the three Roman Gates underneath

     Now let us mount the gate and peek over the top for a quick look inside the Muslim Quarter. Soon after one enters Damascus Gate the street branches out to the southeast toward the Temple Mount and on to the vicinity of the present-day Dung Gate. The other branch runs southwest along the path of the Roman/Byzantine Cardo or market street. Much of this Cardo has been excavated and new businesses have now opened up along it. This southwestern branch of the Cardo ran in the direction of the Zion Gate.

     Damascus Gate was also the beginning of the roadway from Jerusalem to Nablus (Shechem) and on to Damascus in Syria. In Roman times there was a post situated at the gate with an image of Caesar upon it. From that point all mileage measurements were made to the various cities throughout the country. In Arabic the gate is still called Bab-el Amud, or Gate of the Column.
     When we stand on the wall at the Damascus Gate, we can turn around and look across Sultan Suleiman Street (which now runs along the northern city wall) and see where Nablus (Shechem) Road begins and proceeds to the north.

The beginning of Nablus (Shechem) Road

     Just a short distance up Nablus Road and on the right is the Garden Tomb. This site was brought to light by the British General, Charles Gordon, in 1883. It quickly became an alternate location for the place of crucifixion and burial of Jesus. Of particular interest to Gordon was the presence of a rock cut tomb and the unusual shape of the rocky hill that resembled a skull. Today this location is operated by the Garden Tomb Association and is a favorite place for Christian groups to come, observe, meditate and worship.

     Just to the east of the Damascus Gate and situated along the very top of the wall is the Spafford Children’s Center. This center resulted from the sacrificial work of Horatio and Anna Spafford. They came to Palestine from the US in 1881, with family and friends. The Spaffords had suffered a string of family disasters before deciding to come to the land, including the loss of four of their children at sea. As a result of this loss, Horatio Spafford wrote the endearing lyrics of the Christian hymn, It is Well With My Soul. Because of their work, what is known as The American Colony, north of the Damascus Gate, came into being. The popular American Colony Hotel is also still in operation.

     As we walk let us take a quick look out through the ramparts of the wall. Here we can glimpse what ancient archers must have seen as they once defended this gate and the city.

     Immediately to the east of Damascus Gate and beneath the wall is Zedekiah’s Cave. This cave got its name from the tradition that King Zedekiah used the cave in his futile attempt to escape from the Babylonian army in 586 BC. Today the cave, which was also an ancient rock quarry, is open for visitors.
     A quick look over the wall will let us see the Hill of the Skull (Mt. 27:33) that we spoke of earlier. Unfortunately, this site of reflection and meditation is located next door to the busy and noisy Arab bus station.

     As we stroll a little further we continue along Sultan Suleiman Street in Arab East Jerusalem. We look down on the Golden Walls Hotel and more of the shopping area of the city.

     Let us now walk further on our journey to Herod’s Gate we realize that our wall has taken a short turn inward and that the wall itself at this point is not very tall since it is situated on an immense rock escarpment.  The area below the wall was part of a very large rock quarry in ancient times and likely many stones that formed the Temple and the Temple area were taken from this quarry (1 Ki. 5:15-17).  The quarry actually extended across the road into the area of the bus station.  When the Crusaders arrived they turned the quarry into a moat which ran along much of the northern wall.

     Now we are approaching Herod’s Gate and we can see the vehicular traffic parking at the small gate to load and unload. 

     Across from Herod’s Gate, Salah E-Din Street branches off from Suleiman Street. This street is also a popular shopping area for Jerusalem’s Arab population.

     At Herod’s Gate (#3 on the map) we can look down on the Arab market just inside. We realize once more that the walls of the Old City which themselves look so stoic actually enclose a bustling populace. Let us make our way down to ground level.

     The name of Herod’s Gate in Arabic is Bab ez-Sahr "The Flowered Gate." If we look toward the top of it we can make out the flower symbol. In the 16^th and 17^th centuries this opening got its name "Herod’s Gate" because pilgrims came to believe that Herod had a palace in this area. Actually, the gate probably didn’t even exist in Herod’s time. For many years the gate was just a wicket opening out of the eastern side of the tower in order to ease traffic flow from this crowded section. The front part of the gate was not opened until 1875. It is of note that in this area the Crusaders under Godfrey of Bouillon breached the older wall in 1099.
     Now let us walk just a little further on the ground level in order that we might view and appreciate the beauty of the northern wall.

     Then let us get up on the wall again because we have a much better view from the top. As we walk we realize that we are getting closer to the eastern end of the wall. By looking out over the Muslim Quarter once more, we get our first unobstructed view of the Mount of Olives to the east of us.

     We note the Seven Arches Hotel (formerly the Intercontinental Hotel) on the very top. Down below are the onion-shaped golden domes of the Russian Church of Mary Magdalene. We will get a much better view of the whole Mount of Olives as we later stroll down the eastern wall.
     As we glance back to the north side of our wall and across Suleiman Street, we notice the Rockefeller Museum with its white octagonal tower. It was the first archaeological museum in Palestine and was established after 1930 by the British. Just as we pass the museum area we see that our city wall is about to make its turn to the south.

     We find ourselves looking at the street intersection of El Muqdasi, Jericho Road, and Derekh E-Tur, which at this point runs on across the Kidron Valley. To keep ourselves oriented we are looking once more at the tower of Augusta Victoria with the Mormon University and its many arches just below it and to the left.

     From this point we make our turn south along the eastern wall of the Old City. We see immediately before us the Hill of Offense or Mount of Scandal where King Solomon and his many foreign wives set up pagan altars to false gods. It was on this small hill that they incurred the wrath of the Almighty and Living God.
     In our journey we are also continuing to move down the eastern side of the Muslim Quarter. Prior to the Crusades this part of the city housed many Jews but later they were moved to their present quarter. We realize that on our left we finally have a close-up and extended view of the Mount of Olives or Olivet as it was called in the New Testament. Because of its unique chalk rocks, this mountain was more suitable than other parts of Jerusalem for the cultivation of olive trees. We will later see the traditional place where Jesus rested with his disciples. It is called Gethsemane or Gat Shemen in Hebrew, referring to the ancient olive presses found in the area.
     The luscious valley on our left is the Kidron. It is the largest valley in the Jerusalem area and one very important to events past and future. This steep depression soon joins the Hinnom Valley and continues on through the Judean Wilderness until it reaches the Dead Sea. The deeper part of this valley just before us is known in the Bible as the Valley of Jehoshaphat or the place where God judges (Joel 3:2). The prophets of Israel picture this as one of the sites of the earth’s last great battles.

     We remember that it was across this valley that King David made his sorrowful retreat from Absalom (2 Sam. 15:30). In ancient times the valley was also a very fertile place where an abundance of nuts and grains was grown (2 Ki. 23:4).
     As we glance to our far left we can get a close-up view of Augusta Victoria Hospital. This tower is one of the prominent landmarks on the mount. This structure was originally built by the Germans in 1898 as a hospice for pilgrims. It was later confiscated by the British after World War I. In time it became the temporary residence of the High Commissioner under the British Mandate until a permanent location was found on the Jebel Mukabir hill to the south.

     In order to be completely oriented we are now going to take a look at our wall and our position from the Mount of Olives in the vicinity of Augusta Victoria.

     As we make our way further to the south we see that the Temple Mount is coming into view with its prominent golden Dome of the Rock. In the far distance we can see the hill called Jebel Mukabir. On this hill in the 1930s the British finally established the residence of their High Commissioner as we mentioned. It is of note that the United Nations later placed its headquarters on this same hill. Over the many years this place has somehow gotten the name Hill of Evil Council.
     Along this hill the delightful promenade was built in more recent times. The promenade, which is in three large sections, provides not only a long refreshing walk with picnic areas, but an outstanding view of Jerusalem. Both the old and new cities can be seen, as well as the Mount of Olives, along with the Kidron and Hinnom Valleys.

     Looking below us we realize that the area along the eastern city wall is almost totally occupied by a Muslim cemetery. We will stay atop the wall for awhile in order to get a better view of the Mount of Olives.
     We will note that the Mount of Olives is actually taller than the Temple Mount. Its elevation is 2,723 feet, or 830 meters, while the Temple Mount is only 2,427 feet or 740 meters. The Mount of Olives is another of those mountains that surround Jerusalem spoken of in the above Psalm.

     Once again the eastern ramparts are before us, as well as the Muslim cemetery and another view of the Mount of Offense. To our left we can see the Old Jericho Road winding around the southern end of the Mount of Olives. Obviously, we are now seeing a lot of biblically important territory both from Old Testament and New Testament times.
     We now catch a good view of a second prominent landmark on top of the Mount of Olives. It is the Russian Church of the Ascension. This church was built in the 1870s by a Russian monk who is buried at the same location.
     We notice El-Mansuriya Street proceeding up the hill. It services the Arab villages on the backside of the mount. This street also services the fairly large Arab village of E-Tur on top of the mountain. To the left of the street is the Muslim El Muqased Hospital.

     Just over the crest of the Mount of Olives lie the biblical cities of Bethphage and Bethany. In Luke’s Gospel it is said: "And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven" (Lk. 24:50-51). It is clear from the Old Testament prophets and from the New Testament as well that the Messiah will someday return to this very place.

"On that day his feet will stand on the Mount of Olives, east of Jerusalem" (Zechariah 14:4).

     As we scan the top of the Mount of Olives once more we can see the Seven Arches Hotel. Just below is the Russian Church of Mary Magdalene with its many onion-shaped golden domes. This church was built by Czar Alexander III in 1885. It was constructed in the Russian Muscovite architectural style belonging to the 17^th century. It is truly one of the most beautiful churches in Jerusalem. We will get a closer look later in our walk. We might note that most churches built in Jerusalem and vicinity are constructed on or near ancient church buildings that have been destroyed by earthquake or war.
     It becomes obvious that to walk Jerusalem’s wall is to walk through history. There is history all around us, ancient history. The wall we are walking is 400 plus years-old. By western standards this is old indeed, but by Israel’s standards it is very young. The wall in many places is built over the remains of ancient walls. Some of these go back to the First Temple period so they are approaching 3000 years in age. We might call this "salvation infrastructure." The Bible says of God’s work: "He has set his foundation on the holy mountain" (Psa. 87:1).
     We will soon be approaching the Temple Mount and in the Bible we learn that this mount was called Moriah, pronounced Mor-ee-AH (Gen. 22:2; 2 Chr. 3:1). It was on this mount that Abraham once brought his son and heir in order to sacrifice him to God. Thus some of the stones here go back 4,000 years to our Father Abraham.
     What do we learn from all this? The walls we are walking and the ancient salvation infrastructure we are seeing all declare to us that the salvation story is absolutely true. The Old Testament is true and the New Testament is true. History and archaeology are proving them true. The very stones are crying out (Lk. 19:40). Truth is springing from the ground (Psa. 85:11). Apart from the Judeo-Christian heritage, no other religion on the face of the earth has this kind of ancient and vast salvation infrastructure to display. It is also an infrastructure backed up and supported by the written word of God.

     At this point we find ourselves approaching the Lions’ Gate. Once again we see that the area near the wall and continuing south is still mostly covered with a Muslim cemetery. The Lions’ Gate is also called St. Stephen’s Gate, since one tradition has it that Stephen was stoned nearby in the early first century. It was also through this gate that the Old City and Temple Mount were taken by Israeli paratroopers in the 1967 war.

     From the top of Lions’ Gate we observe that a road by the same name enters the city. It is one of two gates on the eastern side and the only gate that is still open. Since we are very near the Temple Mount we cannot go much further atop the wall. So, let’s go down and take a closer look at the Lions’ Gate and the surrounding area.

     Tradition has it that the famous builder of the wall, Suleiman the Magnificent, had a dream that he would be devoured by lions if he did not build a wall around the Holy City. Whether or not the tradition is true, the sultan nevertheless built the wall as well as this gate and he adorned it with two sets of lions. Actually the "lions" are panthers whose patterns were taken from the heraldic emblem of the Mamluk Sultan Baybars. Hence, we have the Lions’ Gate, and the four "lions" can still be made out, with two on each side of the entryway. We might mention that there was a much more practical reason for Suleiman to build such a enormous wall. There was a real concern in his time that the Crusaders would make another attempt to re-conquer the Middle East and Suleiman wanted to be prepared.
     Since the Lions’ Gate is the only open entryway on the whole eastern side, it has become very important for Christian pilgrimages. These pilgrimages continue today to and from the Mount of Olives and to the various holy sites that are nearby within the city.

     As we peek into the Lions’ Gate (#4 on our map), we can see pilgrims on their way down the street that becomes the famous Via Dolorosa. In just a short distance pilgrims usually stop at the beautiful St. Anne’s Church, which has on its grounds the Pool of Bethesda mentioned in the Gospels.

Pilgrims entering the Via Dolorosa

The Lions’ Gate

     Before we leave the Lions’ Gate area let us back up and take a better look at the "lions" on each side of the entryway.

     We now begin to walk around what is surely the most important 35 acre compound in the whole worldThe Temple Mount. It is the one place on earth where the Creator of the Universe has said: "This is my resting place for ever and ever; here I will sit enthroned, for I have desired it" (Psa. 132:14).

     Jerusalem with its Temple Mount is the earth’s spiritual headquartersthe throne and footstool for the Mighty God. The scripture makes it very plain that God actually dwells in Jerusalem (Psa. 9:11; 135:21). In Ezekiel 43:7, God calls Jerusalem "the place of my throne and the place for the soles of my feet. This is where I will live among the Israelites forever." It is the only city that God inscribes on the palms of his hands; it is the only city where the Mighty God watches over its walls continually (Isa. 49:16).
     In Psalm 48:1-2 the scripture also says of this place: "Great is the LORD, and greatly to be praised, In the city of our God, In His holy mountain. Beautiful in elevation, The joy of the whole earth, Is Mount Zion on the sides of the north, The city of the great King" (NKJV).
     This mountain is so important that we want to get it forever imprinted in our minds. Let us take another look at it from an easterly position on the Mount of Olives. Here we see the Golden Gate or the Mercy Gate that is sealed. On our walk we will soon be approaching this gate. To the left we also see the golden Dome of the Rock. In the background we see both the old and new cities of Jerusalem.

     This is the place where the great and glorious temples of God once stood. First there was the splendid temple begun by King Solomon in 965 BC. After its destruction by the Babylonians in 586 BC, a second temple was built in the days of Haggai and Zechariah (516). This temple was greatly improved and beautified by Herod the Great, shortly before the time of Jesus. After this second temple was destroyed by the Romans in AD 70 the area lay in ruins for centuries. When Christian Byzantine forces took over the control of Jerusalem after AD 325 they adorned the city with many beautiful churches but they considered the Temple Mount as accursed. Thus they abandoned it and allowed it to become a garbage dump.
     When Muslims conquered the city in 638 they expressed interest in the mount and soon began their first great building project there. Tradition says that Omar built a large wooden structure at this site when he conquered Jerusalem. The mosque, later known as El-Aksa, was converted into a smaller stone structure by the Umayyad Caliph El-Walid in 705. The famous Dome of the Rock had been built earlier in 691 by El-Walid’s father, Abd-el-Malik. Over the centuries the El-Aksa Mosque has suffered massive earthquake damage since it is located near a large underground cavern known as Solomon’s Stables. The Dome of the Rock still remains as it was constructed since it is founded on bedrock. In fact, it is built over what is called the "foundation stone" which may have once been incorporated into the Temple. The Dome of the Rock is Islam’s third holiest site.
     There is no walkway on the wall above the Temple Mount and because of religious and political tensions it is not always possible for visitors to enter the compound. However, let us take a quick cyber-tour of the mount.

A look at the Mount of Olives from near the Dome of the Rock

     By their early construction on the Temple Mount the Muslims drove their claim deep into the heart of Judaism and Christianity. They call the Temple area in Arabic Al-Haaram e-Sherif (the noble Sanctuary), although Jerusalem, the Temple Mount and Israel are never mentioned in the Koran. However, according to later Muslim interpretations the El-Aksa Mosque (the farthest mosque) became the very place where Muhammad landed on his famous night journey mentioned in the Koran. From the Temple area he then supposedly ascended to meet God. The Muslims point out the shape of his footprint that can still be seen inside the Dome of the Rock. Muslims also claim that it was at this sacred place that Father Abraham almost sacrificed his son. Their tradition states that the son was Ishmael rather than Isaac. Ishmael is today the spiritual father of Islam.
     The polemical nature of these structures can be seen by the inscriptions inside the Dome of the Rock. One cannot miss the clear rejection of the Christian doctrine of the Trinity: "Praise be to God, who begets no son, and has no partner." In another place we see the words of the Koran’s Sura 1121: "He is God, one, eternal. He does not beget, nor is he begotten, and he has no peer." In their eagerness to possess and control the mount, the Muslims through the centuries have built some one-hundred structures there. Many of these are small of course, like praying platforms and porticoes.
     Before we leave the Temple Mount it is imperative that we deal with the subject of sacrifice. Not only is the Temple Mount the place where the One True God wishes to dwell forever but it is also the place where humanity (through Israel) met with the True God in ages past. Clearly there was no way to approach God apart from sacrifice (Deut. 16:16). And the Bible makes plain that all sacrifice had to be offered at this spot (Deut. 12:13-14).
     Sacrifice is an old, old principle in the human race going back to the dawn of history. The Bible makes clear that humankind has a sin problem because of the fall (Psa. 14:3; Isa. 64:6). In the Old Testament that problem could at least be addressed through the sacrificial system. For this reason the Temple Mount was a massive slaughterhouse and continued to be so for many centuries. The blood of bulls, lambs and goats was continually offered up to address this problem of sin and access with a holy God.
     We might say that the sacrificial system was at the heart of the Jewish religion. In Leviticus 17:11 God says: "For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one's life." Prayers and good works were always required but clearly there was no approach to God without sacrifice. When the Temple was destroyed in AD 70 it created a crisis within Judaism. For Christianity, however, there was no crisis. Christians see Jesus (Yeshua) as the Lamb of God who was prophesied to fulfill all the sacrificial system and to take away the sin of the world (Jn. 1:29). Christians see him as the Lamb slain before the foundation of the world (Psa. 40:6-8; Rev. 13:8), and that all sacrifices were but a sort of virtual reality pointing clearly to him (Heb. 10:5-7). Thus those who accept Jesus and believe in him are saved (Acts 16:31).
     If we visit this area and miss the idea of sacrifice we have almost missed the Temple Mount. Millions and millions of animals were sacrificed here and millions and millions of liters of blood flowed down into the Kidron Valley. The Temple Mount indeed points to humankind’s greatest and most urgent problems; the problem of access to the True God and the problem of forgiveness for our sins, past and present.
     With this most serious thought in mind we will now make our exit from the Temple complex and continue with our walk around the wall. Our path will lead us through the Muslim cemetery that covers most of the eastern wall area.

     We quickly come upon the Mercy Gate or Golden Gate (#5 on the map). Now we want to look at it up close. In biblical times there was a gate in this area known as the Shushan Gate or Eastern Gate and it served the Temple Mount. The original gate was built in the seventh century by the Byzantines and once the Muslims took control it was locked. In Crusader times it was opened for certain festivals but when Muslims once more gained control of the mount it was closed permanently. This was done somewhere around the 13^th century.
     There are many traditions concerning this gate. Supposedly it was through this gate that Jesus entered on Palm Sunday (Mk. 11:8-11). Jewish people believe that the gate will be opened only when the Messiah appears. The Muslims, apparently knowing of these traditions, not only closed the gate but blocked it with a cemetery, feeling certain that a Jewish Messiah would not enter an area of ritual impurity brought about by the nearby graves.

"I have posted watchmen on your walls, O Jerusalem; they will never be silent day or night. You who call on the LORD, give yourselves no rest, and give him no rest till he establishes Jerusalem and makes her the praise of the earth" (Isaiah 62:6-7).

     The eastern wall of the Temple Mount forms a fairly straight line without the usual towers and indentions.
     Below us on the Mount of Olives we see the beautiful Basilica of the Agony, or Church of All Nations as it is also called, and we see the Garden of Gethsemane adjoining it. This church was built in the early 1920s on the site of a fourth-century Byzantine structure erected by Theodosius I. The church gets its name from the fact that Christians from many nations contributed to its construction.
     In the nearby Garden of Gethsemane there are located some very ancient olive trees. It was probably in this area where Jesus rested with his disciples. It was likely here he prayed with them. It was also the likely place where Judas betrayed him. In this spot Jesus once cried out: "My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will" (Matt. 26:39).
     We simply cannot pass this spiritually important spot without taking a quick trip down to look into the Garden of Gethsemane where our Savior suffered. When we peek into this beautiful garden on the left side of the church we see that the olive trees are hundreds of years old. Most trees in this area were probably chopped down by the Romans as they built siege work and collected firewood in the last part of the first century. However, the olive tree possesses an amazing capacity to send out new sprouts from the old roots and continue living.

     As we return to our walk down the eastern wall we take a closer and parting look at the golden domes of the exquisite Mary Magdalene Church.

     One beautiful and unusual structure on the Mount of Olives now comes into view. It is the Dominus Flevit Church. Traditionally it was at this site that Jesus wept over the coming destruction of Jerusalem (Lk. 19:41). Thus the church, which was constructed in 1954, was designed by its Italian architect to resemble a teardrop.

"O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing"
(Matthew 23:37).

     It is of note that in this area a fifth century monastery and an immense cemetery were located. In the cemetery near this church there are many ancient ossuaries and sarcophagi. Archaeologists have concluded that some of these may have belonged to Jewish-Christians.

     Although Jesus wept over Jerusalem from this mountain it was also from this hill that he made his triumphal entry into the city. On this occasion Jesus approached Jerusalem from the area of Bethphage. He sent some of his disciples to bring him a donkey and he rode into Jerusalem upon it. He did this to fulfill the words of Zechariah 9:9: "Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey."
     As he approached the Holy City a large crowd of people began to spread cloaks and branches from the trees in his path while they exclaimed: "Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!" (Matt. 21:9).
     Unfortunately, their joy soon abated and the leaders of the city began to make their dark plans to do away with Jesus. Sometime before, Jesus had spoken these woeful words concerning them and the Temple Mount that these leaders so adored: "They will not leave one stone on another, because you did not recognize the time of God's coming to you" (Lk. 19:44).
     Well, let us continue with our journey as we skirt along the southeast wall of the Temple Mount.

     We notice that just below the Seven Arches Hotel there are thousands of Jewish graves. For Jewish people through the ages it has been a final mitzvah (good deed) to be buried in this spot. In popular tradition it is believed that the resurrection of the dead will begin at this location.

     At the foot of this very large Jewish cemetery and near the bottom of the Kidron Valley there are some interesting and very ancient monuments and tombs. The first with its unique conical roof is called the Monument of Absalom, King David’s son (cf. 2 Sam. 18:18). However, the archaeologists assure us that this monument is almost a thousand years younger than Absalom and should be dated to the 1^st century BC.

Tomb of the Sons of Hezir and Zechariah’s Tomb

     Other interesting tombs are also located in this area. First there is the Tomb of the Sons of Hezir. This is the only tomb that has been positively identified by inscriptions. Apparently it belonged to the six sons of a priestly family (1 Chr. 24:15). Next is Zachariah’s Tomb (with the pyramid on top). Both these structures date to the end of the Second Temple.
     In this area is also the Tomb of Jehoshaphat. Some believe this latter tomb belongs to the king of Israel with the same name. It is of interest that this whole area is referred to as the Valley of Jehoshaphat in scripture (Joel 3:2, 12). It is the place of God’s judgment of nations but it will also become a place of healing, resurrection and restoration.

     Now we are about to finish our walk around the eastern wall of Jerusalem. In fact, we can now see the very tall southeastern corner of the wall. In this corner and in many other places we notice that the older and larger stones are usually at the bottom of the wall and the stones from more recent additions are used in the upper portions.
     We want to note that underneath the Temple platform in this southeastern corner there is a vast hollowed area known as Solomon’s Stables. We do not know that Solomon ever had stables here. However, we do know that when the Christian Templars controlled this site in the time of the Crusades they stabled their specially-bred war horses in this area. One estimate is that it could accommodate 2,000 horses.
     In recent times the Muslims have constructed what they are calling the Marwan Mosque in this underground portion. Although the whole Temple Mount is very sacred to the Jewish people, this new mosque came into being through the many political maneuvers related to the Peace Process. In the past years numerous truck-loads of archaeologically rich soil were unceremoniously dumped by the Muslims into the Kidron Valley. Many Israeli archaeologists and scholars looked on in dismay.
     Today Jewish archaeologists plus numerous volunteers from Israel and other nations are slowly sifting through this "holy ground" for clues to Israel’s past history and to its ancient worship on this mountain.
     Obviously, the Temple Mount is the central focus of religious tensions between Judaism and Islam. In the 1967 war this area plus all the Old City fell under Israel’s control. However, because it is such a sensitive site Israel keeps only a small police presence on the mount and allows the Muslim Waqf to largely control the area. Even the nation of Jordan is still allowed to exercise some minimal jurisdiction here and the Jordanians recently were invited to come and make some emergency repairs on the southern Temple wall.

“The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel” (Isaiah 60:14).

     As we make our turn to the west we notice that the massive Ottoman wall is joined to a smaller and older Byzantine wall. The area partially enclosed by this smaller wall makes up what was called Ophel (acropolis) in biblical times. In fact, the present road that passes along the eastern and southern wall of the Temple Mount at this point is called Derekh Ophel or Ophel Road.
     Ophel in Bible times was the very important area lying between the ancient City of David and the Temple of Solomon to the north. At various times the area was an administrative center and also a home for the wealthier residents, priests and even royalty. Ophel is first mentioned in 2 Chronicles 27:3 where it is related that King Jotham did extensive work repairing the wall in this area.
     In recent times, beginning in 1968, a very thorough archaeological study was done in the area by Professor Benjamin Mazar. This work was carried on later by Mazar’s assistant, M. Ben Dov, with even later work and writing about the site by the professor’s granddaughter Eilat Mazar. Today these vast excavations are included in what is called the Jerusalem Archaeological Park or the Davidson Center.
     At this point we would do well to get some orientation. Once more let us look back at our position. This time we are looking northward from the Promenade we mentioned earlier and we see that we are perched near the southeastern corner of the Temple Mount and ancient city wall. We are actually beside the edge of the steep Kidron Valley outlined by the shaded incline. The City of David, or the stronghold of Zion (2 Sam. 5:7), sits below Ophel, which itself is just below the southern wall. David’s city can be seen by looking directly over the first tall red-topped building in the left foreground.

     Because the valleys of Jerusalem are so steep it is impossible to see the Hinnom Valley coming in from the left but it is there nevertheless. In biblical times the luscious King’s Garden was located in the area where the two valleys met.
     As we return to our position and look back, we can make out some of the excavations in the City of David. These can be seen in the immediate right foreground.

A close-up of some of the excavations in the City of David

     On the opposite side of the Kidron from David’s City we see the Arab city of Silwan. This name is a corruption of Siloam or Shaloach in the Hebrew. In the scriptures we see that after Jesus had healed the blind man near present-day Lions’ Gate he sent him to wash in the Pool of Siloam. We read about this event in John 9:7. This pool was located at the bottom side of the City of David where the Hinnom and Kidron Valleys join. The spring of Gihon was also located in the area of David’s ancient city. It was the constant water supply that made life in early Jerusalem possible. Also Hezekiah’s famous water tunnel was dug in the City of David.
     Now let us continue our walk around the Ophel area of the southern wall. This area is rich in history not just of the Jews but of the early Christians. In biblical times it was from this south side of the Temple area that many visitors congregated and entered the sacred precincts. In fact, we will soon see some of the doorways where the pilgrims entered and even exited the Temple complex.

     Just above in the southern wall we see remnants of the Hulda Gates (originally there were only two) which once opened into the Temple area. We can imagine the throngs of pilgrims that made their way through these gates in biblical times. The Psalmist once said: "Better is one day in your courts than a thousand elsewhere; I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked" (Psa. 84:10).
     Today many scholars think that some of the events of Pentecost in Acts chapter two happened here. In this area there are dozens of mikvaot (Jewish ritual immersion pools). The Jewish people regularly used these pools as they cleansed themselves prior to entering the Temple. This is one of the few areas in Jerusalem where thousands of people could have been baptized at the same time. Of course, there were vast water storage areas connected with the Temple. It is estimated that approximately 16,000 cubic meters of water could be stored there. Aqueducts also brought in fresh water from the Hebron area.

     In the Christian Byzantine era there was much residential building on the eastern portion of the Ophel. In later Umayyad times the Muslims erected several large administrative buildings near the southern Temple wall close to its western corner.
     As we look upwards to the top of this southern Temple wall we need to realize that Herod built a Royal Stoa all along this whole southern portion. We are told from history that it was a building of breathtaking splendor. It was an area where pilgrims could congregate and where teaching could be done. Many scholars feel that this was the place where Jesus overturned the tables of the moneychangers (Mk. 11:15).
     Of course, the whole original Temple platform had been rebuilt and extended by Herod, who conquered the land with Roman help in 37 BC. The magnificent Temple construction began in 20 BC. It was a colossal project employing 11,000 workers. There were 1,000 priests who did the work on the Temple itself. We learn from John 2:20 that this renewed temple was 46 years in the building.
     The Temple complex, and especially the retaining walls, was built with massive stones. We know today that some stones in the mount weigh approximately 400 tons. We can understand why there were 1,000 oxen-drawn wagons involved in the project since a 50 ton stone would require 10 pairs of oxen to move it. The gigantic stones in the walls were offset about a half-inch (12.7 mm) and this offset greatly increased the stability of the structure.
     Herod did extensive building in Jerusalem. On the northwest corner of the Temple Mount he constructed the Antonia Fortress. This large structure was for defense but it also allowed the Romans to keep a watchful eye on the Temple as we see in the case of the near riot that Paul’s presence caused in this area (Acts 21:31 ff). Herod also built the three mammoth defense towers and a luxurious palace near today’s Jaffa Gate.

     As we continue westward along the southern wall, we come to the back side of the El-Aqsa Mosque. Just as the wall turns south we can see what is left of another ancient doorway into the Temple area.

     As our wall juts out southward to the edge of Ophel Road we get our first glimpse of the restored Jewish Quarter above the wall and to the left. We will continue with our walk along Ophel Road towards the Dung Gate. This is a site where thousands of modern pilgrims disembark from their buses on a daily basis and enter the Temple area. As we walk we notice that Ma’a lot Ir David Street departs to our left and runs southward directly through David’s City down to the Pool of Siloam area.

     We move along the southern wall and soon come to the Dung Gate (# 6 on our map). We want to enter this gate in order to take a look at the extremely important area that surrounds it on the inside.

     Once inside the gate we soon see the most important site for many pilgrims, the Western Wall. After the 1967 war the Old City, with all its historical treasures, fell once again into he hands of Israel. Immediately the area around the Western Wall (once in derision called the Wailing Wall) was cleared off and made available for pilgrims. The wall had been off limits to Jewish people the whole time Jordan controlled the Old City (1948-1967). For Jewish people there is no holier spot on earth than the Western Wall. Today it is referred to by most Jewish people as the Kotel.
     Since Orthodox Jews are generally not permitted on the Temple Mount itself due to the great sanctity of the area, many prayers are made at the Western Wall. Also Jewish people come from all over the world to worship and conduct Bar Mitzvah ceremonies at the Wall.

     Now we want to go into the nearby Jerusalem Archaeological Park to point out other biblically important sights and to eventually resume our walk on top of the ancient wall. Remember, we are now looking at the wall from the archaeologically rich area inside.
     We notice the Temple Mount is now completely inside the old wall. We will soon see the tall southwestern corner of the sacred Temple Mount. This may have been the "Pinnacle of the Temple" mentioned in the New Testament (Matt. 4:5). Archaeologists seem certain that this was the place of trumpeting and they have found a stone with an inscription to this effect upon it. For all special days and seasons the priest with a trumpet would stand on this corner and announce the event to all within hearing.

A stone which speaks of the "place of trumpeting"

     As we look at the southwestern corner of the Temple Mount, we cannot help but notice a large protrusion in the Western Wall near this corner. This was first identified in 1838 as the support for a massive staircase leading up to the Temple Mount. In later excavations the base of this structure was found and it has come to be known as Robinson’s Arch, named for the American scholar who discovered it. Since this arch spanned a wide main street that ran along the western wall, it has been called the world’s first overpass.

     At the foot of the southwestern corner of the Temple Mount we can still observe the wreckage of the old Temple that was brought about by the Romans in AD 70. We note how the heavy stones thrown down from above actually crashed through the market street that ran along the wall. All this great destruction was predicted by Jesus in Matthew 24:2. We must realize that all structures on top of this platform were completely demolished according to Jesus’ words but the western retaining wall of the platform was not a building in itself and was thus left in place.

"Look, your house is left to you desolate.
For I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord’" (Matthew 23:38-39).

     At this southwestern corner of the Temple Mount Roman soldiers were also quartered after AD 70. There are evidences of roof tiles and other items stamped with the Tenth Legion seal. Also some of the archaeological remains are of a Roman bath and bakery.
     As we have mentioned, the Muslim Umayyads built two vast administrative buildings very close to the southern wall in this area. These huge buildings plus other structures in the complex were destroyed by a devastating earthquake in AD 749. The Abbasid Caliphate from Baghdad which succeeded the Umayyads did not rebuild these structures but allowed them to become a ruin.
     It is amazing that there was even a synagogue constructed near this southwest corner during the reign of Umar ibn al-Khatt’b (634-644). Excavators found a red menorah painted on one of the stones. It is thought that this synagogue existed for some 60 years. This illustrates the sad fact that the Jewish people often fared better under Muslim rule than they did under Christian rule.

     One extremely interesting stone has been excavated here. This stone is part of the Western Wall itself and actually has a passage of scripture inscribed upon it. Apparently it was written by a devout Jewish person around the fourth century when the Temple Mount was abandoned by the Byzantines and the whole area had filled up with debris and garbage. The inscription is based on Isaiah 66:14 which says: "When you see this, your heart will rejoice and you will flourish like grass."
     Now let us backtrack a little in our journey and go just a bit eastward along the southern Temple complex towards the El-Aqsa Mosque. Here we will once again be able to climb to the top of the wall which now leads south and away from the Temple Mount.

     We can now walk on top of the wall once more and this certainly improves our perspective. As we walk south from the Temple compound we are looking down into the Kidron and over at Jebel Mukabir hill and the Promenade. The Old City of David cannot be seen but we can see the Arab city of Silwan on the immediate left of the valley. Here we are really treated to another "bird’s eye" view of things.

     We now head west once more for the Dung Gate but this time we are on the inside of the wall.

     As we approach the Dung Gate we can see one of the popular holy sites in the distance. It is the St. Peter Gallicantu Church (with dark domed roof) just outside the present wall and on the edge of the Upper City. Many people think the palace of the High Priest was in this location and that Jesus may have been imprisoned there briefly on the night of his trial. Later we will get a better view of this site.
     Now let us exit back through the Dung Gate in order that we may continue our journey westward on the outside of the wall. The Dung Gate may have been originally built by the Mamluks and is presently situated in the center of what is called the Tyropoeon or Cheesemongers’ Valley. In biblical times many other enterprises went on in this valley, such as textile, tanning and manufacturing. This is the lowest of all Jerusalem’s gates.
     The name "Dung Gate" previously was applied to an earlier gate in the vicinity of the Siloam Pool. This, of course, was located on down the steep hill southward in David’s original city. This earlier gate stood during the Second Temple Times. As we pass through the present gate we note that it has been widened for vehicular traffic. Today there are many buses and taxis servicing this area, since it is the closest gate to the Western Wall and the entryway into the Temple Mount.
     Let us continue with our journey up the southern wall. Much has been done here to create a pleasant archaeological park for tourists. We see above the wall the buildings of the renewed Jewish Quarter. This quarter was demolished by the Jordanians after the war of 1948. In fact a total of 58 synagogues, many of them ancient, were destroyed. Since Israel reclaimed the Old City in the war of 1967, the quarter has been largely rebuilt.

Buildings of the modern Jewish Quarter tower above the wall

Modern Cardo

     The Jewish Quarter of the Old City is a place where old and new often meet. We have just seen new modern buildings towering over an ancient wall. In Isaiah 58:12 it is said of Israel: "Your people will rebuild the ancient ruins and will raise up the age-old foundations." In the picture above we see how the Israelis have built an exquisite and modern shopping area in part of the ancient Byzantine Cardo.

     A very recent example of Jewish building enterprise in their quarter is the reconstruction of the famous Hurva Synagogue, dedicated to Rabbi Yehuda Hassid. This old synagogue was built in 1705 but was soon destroyed. The synagogue was rebuilt once more from 1856 to 1864 and became the tallest building in the Jewish Quarter. But, alas, the synagogue was destroyed again by the Jordanians after 1948. All that was left was a single arch that came to be seen on many pictures and postcards of the Old City. It is from all this destruction that the site was named "Hurva," which means "ruin" in Hebrew. Only in the last few months has this famous synagogue been reconstructed.
     Now let us continue our walk along the beautiful, interesting and archaeologically rich southern wall.

     Above, we note that some of the large stones once forming the sixth century Nea Church are seen protruding from below the wall. This beautiful and famous church was built by the Byzantine Emperor Justinian in honor of the Virgin Mary. Like many other churches, it was completely destroyed in the Persian invasion of AD 614.

     Now we are getting another look at the St. Peter in Gallicantu Church. This is one of the many religious sites in what came to be called the Upper City or Mount Zion. This church was built in 1931 over the ruins of Byzantine and Crusader churches. It was identified by the Assumptionist Fathers who own it as the house of Caiaphas the High Priest of Jesus’ time. Below the church there is a cave which is claimed to be the place where Jesus was briefly imprisoned. In the Latin language the word "Gallicantu" means "cock-crow" and refers to the episode of Peter’s denying Christ before the cock could crow (Lk. 22:61ff.). It is interesting that when one passes this church today it is sometimes still possible to hear a cock crowing.

     Now Ophel Road has turned into Ma-ale Ha Shalom Street. This street runs along what is called Beit Shalom Park or Zion Park. We have noticed along this road the many archaeological excavations with pertinent information displayed along this park. After the Six Day War these excavations were sponsored by a group of Swedish Christians known as "Beit Shalom" or "House of Peace."
     We are now nearing the top of what was called the Upper City and we are approaching Zion Gate. In time, at least by the end of the Second Temple Period, this part of the city got the name "Mount Zion." We know in ancient times "Mount Zion" was the name applied to the Temple Mount as well as to the small City of David that was below the mount. Over the centuries the name "Mount Zion" was transferred to this hill and, along with it the connection with David and to his tomb. The nearby Zion Gate has even gotten the name "David’s Gate" in Arabic (Bab el-Daoud) and in Hebrew (Shaar David) because of this connection with David.
     We note as we approach Zion Gate (#7 on our map) that it is riddled with bullet holes. These testify to the fierceness of the fighting in the war of 1948. Jewish forces sought in vain to relieve the Jews trapped in the Old City. At last, after dreadful fighting and siege by the Jordanians, the Old City fell to them. The defenders who were left alive were taken from the city and many were sent as prisoners to Jordan. At that point the Old City was taken over for the next nineteen years by the Jordanians.

     Zion Gate still retains the original "L" configuration that was common in the ancient gates of Jerusalem. Such a configuration impeded the easy entrance of enemy forces. Today several of the other gates have been altered to allow vehicular traffic. It is always an interesting experience to watch vehicles slowly and carefully squirm their way through this gate.
     Let us now finish our journey along the southern wall. To the right of us we have the Armenian Quarter and to the left we have the many religious buildings of what has come to be called even by Christians as Mount Zion. The Christians have called it by this name at least since the fourth century. The wall to our left encloses the Dormition Church and Abbey. We will examine some of these structures after we finish the southern wall.
     Now we notice before us that we are seeing the new city of West Jerusalem once more. We find ourselves looking out at the King David Hotel and other buildings near the downtown area.

From the southwest corner of the wall we see the King David Hotel

     At this point and before we approach the west wall, we want to take a little detour to examine the historically and archaeologically rich area of Mount Zion just to the south of our wall. This area, which was once within the walls of Jerusalem, was somehow excluded when Suleiman rebuilt the walls in the 16^th century. Since this omission was not what Suleiman desired, tradition says that the planners and architects who failed to include it paid with their lives. The omission also left the present wall vulnerable to attack from the outside in this section.
     Since this area was once part of ancient walled Jerusalem, we want to take a little time to also mark its towers and palaces. In order to do this we need to quickly get on top of the wall here and take a look to the south at the large Catholic institution nearest us, the enormous Dormition Church with the accompanying Benedictine Abbey.

     This church and monastery were commissioned by the German Kaiser Wilhelm II and built between 1906 and 1910. According to Catholic tradition, this site was the very spot where Mary "fell asleep," and her sleeping statue can still be seen in its crypt. The facility is managed by the Benedictine Order. This modern church, built in medieval German style, is one of the most impressive and imposing landmarks of Old Jerusalem. Let us now get back on the ground and look at a couple of sites in this area.

     We now wind through the alleyways around the huge Dormition Church and we come to the Tomb of David. We know from history that David was buried in the City of David that is located below the Temple Mount (1 Ki. 2:10). Yet as time went on his burial place became associated with this Upper City which came to be called Mount Zion, as we have mentioned. Here we will glimpse what is called the Tomb of David.

David’s Tomb

     This so-called Tomb of David has become a very popular site for Jewish people to visit and to spend time studying and praying. The tradition of Jewish pilgrimage to David’s Tomb can be traced back to the 12^th century.

     Interestingly, in the upstairs portion of this same building we have what is called the Cenacle, or the Upper Room, where Jesus and his disciples gathered for their last supper (Matt. 26:17-29). It was also in this room that Jesus appeared to the disciples after his resurrection. It is even likely that some of the events of the Holy Spirit’s coming are connected with this area (Acts 2:1-4).
     We know that over the centuries there has been much destruction by earthquakes, military campaigns, fires and the like. The chances of a building’s surviving all this destruction seem remote. The hall as it stands is clearly part of a 12^th century Crusader church. It is said that the architectural style of the room cannot precede the 11^th century, yet there are evidences of Byzantine pillars at the location. Also, the remains of the Byzantine Church of Mount Zion were found in the immediate area. This latter church actually appears on the famous 6^th century Madaba Map, a mosaic found on the floor in a Greek Orthodox church in Jordan, with a copy of it now being displayed in the Cardo.

     Although the Upper Room seems not to be authentic as it is presented today, there is a great deal of scholarly agreement that many of the earliest Christians lived in this area of Jerusalem. It is felt also that these early Christians had connections with the Essenes, some of whom also lived in this area. In recent years a new gate has been excavated in this southwest corner of the Upper City and identified as the "Essene Gate." Scholars have noted that although there were many differences, the Essenes and early Christians shared some basic teachings in common.
     So what can we conclude about Mount Zion? If we look at the scripture we realize that this area has every right to be called "Zion." The actual name "Zion" probably means "citadel," and we have seen how the name was first applied to the stronghold of the Jebusites captured by David. We remember how this stronghold was afterward called the City of David (2 Sam. 5:7). Later, the term "Zion" was applied to the Temple Mount and then expanded to include the whole city of Jerusalem (2 Ki. 19:21). Finally, the term was even applied to the people of Israel (Isa. 51:16). In time, both the prophets and the New Testament writers further expanded the term to include many of the spiritual realities that we now hold dear.

     Now let us peek around the corner of the upcoming west wall toward Jaffa Gate. This is our last wall and is probably the most picturesque of them all. From this perspective we can see almost the whole of it. We can also see some of the beautiful and recent construction of the massive Mamilla renewal project.

     As we begin this last leg of our journey let us once more mount the wall so that we have a much better view of the surroundings. We want to also peek into the quarter of Old Jerusalem that we missed by our ground-level walk along the southern wall. So we will backtrack just a little.
     Inside the southwestern corner we are looking at the Armenian Quarter. In the fourth century the Armenian nation was the first nation to turn to Christ. It seems that the Lord may have rewarded them by providing them a permanent place in his Holy City. The Armenians, like the Jews, suffered an awful holocaust brought about in their case by the Muslim Turks. This happened in the early 20^th century and has been called the first genocide of that bloody century. About one and one half million Armenians were killed in this genocide. Many of those escaping found a haven in the Old City of Jerusalem.
     The Armenians began to build religious structures in Jerusalem as early as the fifth century with the present Cathedral of St. James being constructed between 1142 and1165, during the time of the Crusades. The cathedral, according to Armenian tradition, is named after James the brother of Jesus. However it is also connected to James the brother of John, who was a disciple of Jesus. This disciple was beheaded by King Agrippa (Acts 12:2); it is said that his head is buried in the church.
     As we climb back on the wall we now look down on the inside at some of the buildings surrounding St. James Church in the Armenian Quarter.

     From the southwestern corner of the wall, we can look outside to our left and see St. Andrew’s Scottish Church and Hospice. This building was erected in 1927 in memory of Scottish soldiers who died fighting for Jerusalem in the First World War. In ancient burial caves near this church some tiny silver plaques were discovered. They had apparently been rolled into scrolls in order to be worn around the neck as amulets. The plaques were written in ancient Hebrew with a text very similar to the Priestly Blessing of Numbers 6:24-26. They were dated all the way back to the 7^th century BC.

     We would now like to take a quick look back at our position from across the Hinnom Valley. We will see the Hinnom taking a turn to the east around the southern tip of Mount Zion and we will get a view of Mount Zion itself. This will give us a better perspective concerning our location.

     In addition to the institutions we have mentioned on Mount Zion there is also the Greek Orthodox seminary (the rectangular building closer to the wall), and there is the Bishop Gobat School founded in 1853 (front and right in the picture). This was the first building erected outside the city walls in the 19^th century and was situated on parts of the ancient Herodian wall. Today the Gobat School is home for Jerusalem University College which was formerly known as The American Institute of Holy Land Studies. It was founded in 1957 by the evangelical teacher and pastor, Dr. G. Douglas Young, and opened at this location in 1967. In the Protestant cemetery adjoining this school many famous Christians of the past two centuries are buried.
     We will now continue our journey on the wall. As we look westward we are treated to a wonderful view of Jerusalem’s new city. Right in front of us and to the left we see the King Solomon Hotel. The taller building to the right is the Dan Panorama Hotel.

     We are also treated to an excellent view of the first area to be settled outside the Old City. It was established by Sir Moses Montefiore, an English philanthropist, beginning in 1855. Montefiore built two rows of apartments with a serrated roof style to match the Old City wall. Part of this structure can be seen at the bottom left of the picture above. The area was named Mishkenot Sha’ananim, based upon the Hebrew verse in Isaiah 32:18 which says: "My people will live in peaceful dwelling places, in secure homes, in undisturbed places of rest."
     In 1857 Montefiore also built the windmill we see in the foreground of the above picture in order that the residents might have some means of support. Unfortunately, although the Old City was crowded and there were many health hazards, its residents were at first fearful to live outside the city wall because of robbers. In fact, even the city gates were locked every night to keep robbers out.
     In 1892 the adjoining area of Yemin Moshe was established, and by the end of the 19^th century the area had some 600 residents. Today this location is filled with artist galleries and is one of the loveliest sites in Jerusalem.
     Just below Yemin Moshe we see what is known as the Sultan’s Pool. This may be one and the same with the "Snake Pool" from Second Temple days. The pool in its present form was built by the Mamluk sultan in the 14^th century. Since 1967 the pool area has served as an amphitheater for outdoor performances. It is important for us to realize that this depression is part of the Hinnom Valley. In the days of Israel’s kings, many sacrifices to false gods were made in this valley. In Jeremiah 7:31-32, the prophet calls it the "Valley of Slaughter." Because Israel had offered its children in the fire to other gods the day would come when the valley would be filled with slaughtered Israelites until there would be no more room.

Sultan’s Pool

     The Valley of Hinnom (Ge Hinnom) in Hebrew became a word to symbolize "Hell" in the New Testament. Also Judas Iscariot who betrayed Jesus was buried in the east end of this valley.

     As we glance to the southwest from our lofty position we are provided with a spectacular view of the city’s large and fairly new suburb of Gilo. With its many recent additions Jerusalem will soon be approaching a million residents.
     Oops! Occasionally in our elevated walk we not only get a bird’s-eye view but the birds seem to be viewing us. After all we are invading their sacred territory.

     Here we would like to leave the fowls atop the wall and look at the southern portion of this west wall from ground level. It really provides us with a beautiful and memorable stroll. Also this area was excavated from 1973 to 1978, with many evidences of earlier walls being uncovered. The area has been made into another interesting archaeological park.

     We now return to the top of our wall to enjoy a magnificent view of downtown Jerusalem. In the foreground we catch a view of the newly finished David’s Village. We note the ever present building cranes protruding from the city area. It has been said that the building crane has become the "national bird" of Israel.

     Now we are approaching the colossal Citadel with its towers. The built-up area to our right is called the Kishla and was constructed in 1837. It first served the Turks as a barracks, police station and prison. Later it became a police station and jail used by the British. Many early Jewish underground fighters were imprisoned here. Today it is used by the Israeli police.
     It is of note that much of this area inside the west wall was once the ancient and luxurious palace of Herod the Great. It continued to be the residence of rulers after him and then became the residence of Roman procurators while they were staying in Jerusalem. In all likelihood it was the real place where Jesus was tried before Pilate. It was Herod who built the three original and impressive towers of the Citadel area. Only one of these towers (named Phasael or possibly Hippicus) has survived to the present.
     After the destruction of Jerusalem in AD 70, the Citadel was about the only structure that Titus allowed to stand. He left it to demonstrate to all how well the city was defended. This whole area then became the home of the Tenth Roman Legion and they remained in the Jerusalem area for the next 200 years. Since there were not many battles to fight, the soldiers spent much of their time producing clay bricks, tiles and milestones. Many of these were stamped with the seal of the Tenth Legion as we have mentioned.

     From atop the ramparts we now get a closer view of the northern end of our wall and of the end of our journey. We can also see the very heavy traffic on Jerusalem Brigade Road just below us. This forms part of the main route from north to south in Israel and was undoubtedly the Way of the Patriarchs, the old road Abraham, Isaac, Jacob, David, and Jesus once traveled. It continues on south to join Bethlehem and Hebron Roads. To the north it goes on to Shechem (Nablus) and to other cities and countries.
     In recent years it has been necessary to build a number of tunnels in Jerusalem to handle all the increased traffic. One of these tunnels can be seen at the top left of the picture. It conducts traffic under busy Jaffa Road and Tsahal Square to points north.

A close-up view of the tunnel

     As we look left from where we are we can see the backside of the large King David Hotel. Through the years it has hosted the elite of the world. Today when kings, presidents and prime ministers arrive in Jerusalem this is usually their place of lodging.

     Sticking out over the top in this picture is the tower of the Jerusalem YMCA which was dedicated in 1933. This structure was erected by a partner of the same firm that built New York’s Empire State Building. We will get a clearer view of the building later. The "Yemka," as it is called by Israelis, served in its early years almost as the first "country club" of Jerusalem. Over the years all types of Jerusalem social events were held in the building. Israel’s soccer teams at one time played in the adjoining sports field. In fact, the YMCA soccer field originally was the only one in Jerusalem. The same can be said about the swimming pool. By 2003 over 62 percent of the members of the Jerusalem YMCA were Jewish as compared to only 18 percent Christians.

     We are now approaching the Citadel and we see what is called the Tower of David. This tower is not from David’s time but is in fact a 17^th century Muslim minaret that somehow got misnamed through the centuries. Nevertheless, it has become a famous landmark and has been reproduced as the "Tower of David" on numerous postcards, pictures and plates.

     Just in front of us we get our last bird’s eye view of the approaching Citadel. We need to remember once again that most  of the upper stones in this construction are from later times, particularly from the Ottoman Era. However, we can find layers of original Herodian stones still in place on the surviving Tower of Phasael.

     As we climb down from our wall, we see a close-up portion of the vast $400 million Mamilla project with its many walkways and gardens. We can also see the shopping mall that runs all the way to the new city parallel to Yitskhak Kariv Street.
     Much of this project is open to the public and it is now possible to walk from Jaffa Gate across the top of Hativat Yerushala’im (Jerusalem Brigade Road) to the right, which soon becomes Jaffa Road. Here along this new mall Jerusalemites can now lounge in open air coffee shops and cafes while they absorb the splendor of the Old City view.
     We now are on the ground again and have an opportunity to enter the ancient defensive compound known as the Citadel. The first evidences of construction at this site date back to the First Temple Period which ended in 586 BC. Because King Herod later had a palace in this area, he built three immense towers defending it as we have said. The base of one of these towers can still be seen with its carefully crafted stones bearing their characteristic Herodian borders. This remaining tower base is thought to be the remnants of the Phasael Tower, although some scholars think it belongs to the Hippicus Tower. The other two towers of Herod have yet to be discovered.
     A few centuries after Herod, the Byzantines also fortified this area. After them came the Muslims, Crusaders, Mamluks, Ottomans, and finally the British. Much of the structure we see actually dates from the Ottoman era. When the British took over Jerusalem near the end of World War I, it was at this site that General Allenby accepted the surrender from the Turkish military governor. Today this whole structure is included in the Tower of David Museum.
     Let us enter the museum and observe the many layers of history and civilization represented in this unique place. First of all we would like to climb up to the top of its highest point, the Phasael Tower, and get a good orientation as to exactly where we are in the city. We want to begin this by taking a panoramic view starting at the south from where we have just come and swinging our camera around to the north. This area is one of the higher points of the Old City and is about 2,549 feet (777 meters) in elevation. When we consider the great height of the tower we are on, we might say this is the highest and best viewpoint available in the city.
     As we look south we see on the skyline the many new apartment buildings in the Talpiyot area. In the immediate foreground we glimpse two important Armenian institutions of the Old City. First, we see the Armenian Theological Seminary which was completed in 1978.

     Then we can make out the top of the very important St. James Church with its grey dome and cross.

     As we swing around to our right foreground we see Christ Church. This Christian compound is located adjoining the Omar Ibn Khattab Square of the Jaffa Gate. Christ Church is the oldest Protestant church in the Middle East with construction on its building beginning in 1841. Today it provides shelter and support for several Christian church groups and ministries in addition to the Anglican congregation. Christ Church also operates a popular guest house, Heritage Center, and Christian book store, plus various study programs. In the distance we see the wilderness dropping to the Dead Sea.

Christ Church

     If we look directly over Christ Church, we will see the newly constructed white dome marking what was called the Hurva Synagogue in the Jewish Quarter. Until lately it was just a ruin, as we mentioned earlier, but now it is completely rebuilt.
     As we look in front of us to the east we see the Temple Mount and its golden Dome. Of course, we are once more looking at the Mount of Olives in the background. Then to the left we observe the impressive bell tower belonging to the Lutheran Church of the Redeemer. This church was consecrated in 1898 and built over the ruins of a Crusader church. As we view the Church of the Redeemer, we are once more looking into the Christian Quarter from which we began our journey.

     Now as we continue to the left with our panoramic view of the Old City we spy the huge twin domes atop the Church of the Holy Sepulcher.

     The Church of the Holy Sepulcher may indeed be the place of Jesus’ crucifixion and resurrection. Both of these supposed sites are included underneath its vast roof. The location was marked by Hadrian with a pagan shrine to either Venus or Jupiter shortly after the Bar Kochba Revolt of AD 132–135 ended. Of course, it would have still been possible for the remaining local Christian populace to remember the exact site at this early time. After 325 Constantine’s mother, Helena, came to Jerusalem and quickly built a church at the location of the pagan shrine. Although the church has been destroyed several times by war, earthquake and fire, there has always been a structure of some kind located here. The present building dates largely from the Crusader period.
     Now that we have done our panorama and found out where we are, let us take a look into the Citadel itself. This great fortress has had many levels of occupancy through the ages and literally encapsulates the city’s history. In the foreground we see Byzantine and Crusader ruins. There are evidences of occupancy here from First Temple times to British times. After the war of AD 70, Roman soldiers were quartered in this section, as we previously mentioned.

     Before we make our exit from the Citadel, let us say a word about Jaffa Gate itself. It is still called by the Arabs Bab el-Khalil, "the Gate of the Friend." It is called this since the gate not only services the route to Jaffa, but to Hebron (City of Abraham) as well. It gets its name from the Arabic language relating to Abraham, since he was called "the Friend of God" (Isa. 41:8). While Jaffa Gate itself still retains the "L" shaped defensive entryway, it is of note that a large portion of the wall in this area was removed, with the moat being filled in, and the road paved for the arrival of the German Kaiser Wilhelm II in 1898. While the Kaiser rode into Jerusalem in all his pomp, it is of note that General Allenby, when he took over Jerusalem in 1917, dismounted and humbly walked into the city through this same gate.
     Let us take a peek inside Jaffa Gate where the wall was removed and where vehicles and pilgrims can now enter freely. We see that a lot of pilgrim traffic is taking place there on this warm sunny afternoon.

     Let us also look just around the corner to the right of us at the size of the Phasael Tower with its glacis and moat below.

     Now let us step outside the gate and complete our journey around Old Jerusalem’s walls. We will walk first on the ground and then finish up our tour on top of the wall for a better view. We find ourselves standing beside the original Jaffa Gate (#8 on our map) looking northwest. This is a truly picturesque portion of the wall and no doubt the most popular section, attracting thousands of visitors and pilgrims every day. Let us turn around and take a look at the old Jaffa Gate itself.

     So we will now stroll along our last section of the beautiful wall. We notice its palm and carob trees that provide cooling shade on blistering Jerusalem summer days.

"And the ransomed of the LORD will return. They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away" (Isaiah 35:10).

Jerusalem Pearl Hotel

     As we near the end of this section, we are greeted by the Jerusalem Pearl Hotel. It is the nearest west Jerusalem hotel to the Old City and obviously the one with the best view.

     Behold, we have arrived back to the place of our beginning! We are back at the northwestern corner of the Old City. Now in order that we can truly appreciate this popular part of the wall, let us retrace our steps and climb on top of the wall at Jaffa Gate. With that we will be able to finish our tour.

     As we retrace our steps and begin our climb to the top of the wall for our final time and our final journey, we once more enjoy the breathtaking view. We are now looking to the southwest at the traffic patterns around Jaffa Gate. Again we are seeing the area of Yemin Moshe with the King Solomon Hotel being the nearest.

     After a short distance up our wall we come onto the last but very prominent institution in the Christian Quarter. We are seeing the Latin Patriarchate, the headquarters of all Latin Christian work in the Holy Land.

     Through the ramparts we get a parting view of the rectangular-looking King David Hotel and the YMCA tower (right) in the distance, with the newly finished King David Village once more in the foreground.

     As we come to the end of our walk, we once more arrive over our beautiful park area where we began. We also see Tsahal Square (Israel Defense Forces Square) to our immediate left. To our right we see the original Jerusalem Municipality building on the corner. We also see famous Jaffa Road as it makes its way to the sea. Just a few blocks up this road the New City of Jerusalem will begin.
     Before we leave the Old City could we take just one parting glance at the beautiful west wall that we have just traversed?

     Our journey is now complete. We have finished our walk around the biblical Old City of Jerusalem. May we never let it fade from our memories.

***

     Because of the many centuries involved and the numerous, bewildering layers of history and archaeology in Jerusalem, we want to list briefly the major events and historical periods encountered on our walk:

JON (YONI) GERRISH

Yoni lives in Jerusalem with his wife Dalia and their four young children. Although he is a U.S. citizen, he also has permanent resident status in Israel, where he has lived most of the time since 1982.  For the past 17 years he has worked as a licensed Israeli tour guide and also as a tour operator. Yoni presently serves as the Israel Director of the Christian organization Jerusalem Cornerstone Foundation. In his work he not only organizes and brings many study tours to Israel, but his organization is able to distribute a great deal of benevolent help to the needy people of the land. He holds a Master’s degree in New Testament Backgrounds from Jerusalem University College in Israel.  He has also taught courses in Biblical Historical Geography at this same institution.
</