THE SOUTH WALL
As we make our turn to the west we notice the massive Ottoman wall. It 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. At various times the area was an administrative center and also a home for royalty, priests and the wealthy. Ophel is first mentioned in 2 Chronicles 27:3. There 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 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 ourselves. This time we are looking northward from the Promenade we mentioned earlier. We see ourselves 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. David’s old city, 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 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 look back from our position we can make out some of the excavations in David’s City. These can be seen in the immediate right foreground.
Excavations in the City of David
A close up of some of the excavations in David’s City
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 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 David’s City 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 early life in Jerusalem possible. Also Hezekiah’s famous water tunnel was dug in David’s City.
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 ancient times it was from the Temple’s south side 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.
“Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name” (Psalm 100:4).
Just above we see remnants of the Hulda Gates (originally there were only two). They 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 40,000 cubic meters of water could be stored there. Aqueducts also brought in fresh water from the Hebron area.
One of the many miqvah pools in the area of the southern wall
Who may ascend the hill of the LORD? Who may stand in his holy place? He who has clean hands and a pure heart… (Psalm 24:3-4)
In the Christian Byzantine era there was much residential building on the eastern portion of the Ofel. In later Umayyad times the Muslims erected several large administrative buildings near the southern Temple wall near its western corner.
Here we look upwards to the top of this southern Temple wall. King 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. He 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 1000 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 were built with massive stones. We know today that some stones in the mount weigh approximately 400 tons. We can understand why there were 1000 oxen-drawn wagons involved in the project. 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). 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. However, It also allowed the Romans to keep a watchful eye on the Temple area. We see this 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 in the area of today’s Jaffa Gate.
Continuing westward along the southern wall we come to the back side of the El-Aqsa Mosque. As the wall turns we can see what is left of another ancient doorway into the Temple area.
Here our wall juts out southward to the edge of Ofel 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 Ofel Road towards the Dung Gate. This is a site where thousands of modern pilgrims disembark from their buses on a daily basis. They then enter the Temple area. As we walk we notice that Ma’a lot Ir David Street departs to our left. It 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.
The Dung Gate
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 all 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.
A bar mitzvah ceremony at the Western Wall
“How lovely is your dwelling place, O LORD Almighty! My soul yearns, even faints, for the courts of the LORD; my heart and my flesh cry out for the living God”
(Psalm 84:1-2).
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”
“Blow the trumpet in Zion; sound the alarm on my holy hill. Let all who live in the land tremble, for the day of the LORD is coming. It is close at hand” (Joel 2:1).
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.
The pinnacle of the Temple and place of trumpeting
“For Zion’s sake I will not keep silent, for Jerusalem’s sake I will not remain quiet, till her righteousness shines out like the dawn, her salvation like a blazing torch” (Isaiah 62:1).
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 10th 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 buildings in the complex were destroyed by a devastating earthquake in 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 or Kotel 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 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 Galicantu 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 can 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.
“I will restore the fortunes of Jacob’s tents and have compassion on his dwellings; the city will be rebuilt on her ruins” (Jeremiah 30:18).
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 the famous synagogue been reconstructed.
Now let us continue our walk along the beautiful, interesting and archaeologically rich southern wall.
“No longer will they call you Deserted, or name your land Desolate” (Isaiah 62:4).
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 by the Persian invasion of 614.
Now we are getting another look at the St. Peter in Galicantu Church. This is one of the many religions 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 Ofel 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 Christian 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 the 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 “Mount Zion” was transferred to this hill and along with it the connection with David and to his tomb. The Zion Gate has even gotten the name “David’s Gate” (Bab el-Daoud) in Arabic and (Shaar David) in Hebrew because of this connection with David.
We note as we approach the 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.
“The LORD Almighty will come down to do battle on Mount Zion” (Isaiah 31:4).
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 wall of Jerusalem, was somehow excluded when Suleiman rebuilt the walls in the 16th century. Since this omission was not what Suleiman desired 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 want 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.
“For the LORD will rebuild Zion and appear in his glory” (Psalm 102:16).
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 12th century.
“Then the LORD will create over all of Mount Zion and over those who assemble there a cloud of smoke by day and a glow of flaming fire by night; over all the glory will be a canopy” (Isaiah 4:5).
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 surviving all this destruction seem remote. The hall as it stands is clearly part of a 12th century Crusader church. It is said that the architectural style of the room cannot precede the 11th 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 6th century Madaba Map, a mosaic that was found in Jordan with a copy of it now being displayed in the Cardo.
The LORD will surely comfort Zion and will look with compassion on all her ruins; he will make her deserts like Eden, her wastelands like the garden of the LORD. Joy and gladness will be found in her, thanksgiving and the sound of singing. Isaiah 51:3
The Upper Room
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.
“From Zion, perfect in beauty, God shines forth” (Psalm 50:2).