The Desert of Paran is one of the places the Israelites spent part of their 40 years of wandering after the Exodus.  The Paran plateau contains a lot of gravel due to the lack of rain and is located in the central-east part of the Sinai Peninsula. 

 

If the biblical accounts described in the books of Exodus and Numbers have a historical relate, and if indeed an exodus from Egypt took place with stops at Mount Horeb and Kadesh-barnea, the chronological context may refer only to the phase BAC IV, around 2350-2000 BC.

Mount Karkom was a primary sacred mountain in that period, and the topography and archaeological evidence of its plateau reflect the location and scenario of the biblical Mount Sinai relates.

The problem of the chronology of exodus can exist only if one accepts that an exodus might indeed have taken place. There is however a question on the age of the myth or of the various elements included in the narration. Some of them may be late, some may be early. The earliest possible date of reference is obviously relevant for any historical reconstruction. Of course if one could demonstrate that nothing of the story of exodus could be earlier than the Iron age, this could have an impact in the historical reconstruction. Likewise, if it could be demonstrated that some elements of the story are consistently older, another base of historical reconstruction would become possible.

But Raamses, as a geographical area, is mentioned also in the book of Genesis, with reference to an epoch that all the exegetics would agree must have been well before the XIII century BC. The name of Raamses, in the book of Exodus and in that of Genesis, emerges as a geographical indication: it indicates the site where, according to tradition, the Hebrews were in Egypt. It is not necessarily the same name that the site must have had at the epoch of the Patriarchs or at the time of Moses. This is true also for the other names that the Bible uses in an anachronistic way. For example, “The way of the Country of the Philistines” could hardly have had this name before the Philistines arrived, while, at the epoch in which the text was put into writing, it undoubtedly had that name. It is a normal narrative process, as if we say: “the Neolithic people settled in the area of Tel Aviv”. This does not signify that the site was called “Tel Aviv” in the Neolithic period.

As a consequence of the preceding assumption, this exegetical chronology had fixed the limits between which the exodus should have taken place, between the building of the town of Raamses and the age of the stele of Mer-ne-Ptah, that is between 1292 and 1220 BC, in any case in the XIII century BC. In almost all the urban centres, the tells excavated in the Delta area, there are archaeological layers in the New Kingdom which overlap older levels. This is also the case in the suggested locations of the towns of Raamses and Pitom which may be identified with the archaeological sites of Kantir and of Tell el-Maskhuta, where there are also earlier archaeological levels. But the archaeological elements that accumulated in recent years, together with the comparative literature of ancient Egypt and Mesopotamia, create even more difficulties for the solution of this complex problem.

A beautiful oasis in the Negev desert, surrounded by white and sandy cliffs. This rare and natural reserve has various plants and wildlife throughout the park.

In between the impressive cliffs, a fresh water stream runs through it and patches of shade cover the various trails. Making it an attractive hike for visitors walking among  the gorgeous canyon that rises above.   

The Ein Avdat National Park and Natural Reserve is located off the Be'er Sheva-Mitspe Ramon, road number 40. The lower entrance to En Avdat is near Ben-Gurion’s tomb and Midreshet Sde Boker. The upper entrance is about 5 km to the south.

Ein Avdat have two entrances to the parking area, one is southern and second is northern.

The blessing and curse here have played out repeatedly in history. The nations or groups (plural: “those”) who have blessed Abram or his descendants have been blessed by God. The individuals (singular: “him”) who have cursed Abram or Israel have been “cursed,” coming eventually to a bad end. This, however, is not a blank check for the actions of unbelieving Israel, as if the nation could do no wrong or deserves no criticism or has no accountability for its actions. It is a general ongoing promise. Acts 3:25 and Gl 3:8 indicate that all the families of the earth are blessed in the availability of salvation through Jesus Christ, and Gl 6:16 refers to the church as “the Israel of God” through which, by implication, that blessing is extended.

Ted Cabal, ed., The Apologetics Study Bible, Nashville: Holman Bible Publishers, 2007, paragraph 712.

Beth Jimal's (or Jamal) is a Catholic monastery close to Bet Shemesh, the land of Judah, Israel. It is one of the most popular complex's around and you will usually it find filled with tourists from all over the world. 

Besides exploring the church and its antiquities, there are lovely gardens to wander through and in the springtime, masses of flowering almond trees adorn the grounds. Beit Jimal was bought in 1869 by an Italian Catholic priest by the name of Father Antonio Belloni. He built a big monastery on the hill and later opened an agricultural school for orphaned children. Afterwards, the priests of Salesian Order took over both the monastery and school as per Father Belloni's wishes. 

Connected to Bethlehem monasteries, Beth Jimal offers excellent wine grown in their vineyards, as well as olive oil and fresh honey.

In fact, the number of those who fall to wrath or vengeance is frequently seventy. In each case the mark of leadership or military strength is apparent or suggested. God strikes down seventy men of Beth Shemesh because they “looked into the ark of the LORD” (1 Sam 6:19 NIV). Seventy thousand (in all likelihood the Hebrew word for “thousand” here designates a military division) from Dan to Beersheba are struck down as a result of David’s census of fighting men (2 Sam 24:15; 1 Chron 21:14). Seventy sons of the house of Ahab in Samaria, royal princes all (2 Kings 10:1, 6), are slain by the leading men of the city at Jehu’s suggestion (2 Kings 10:6–7), and seventy heads are delivered to Jehu as grisly tokens of their vote for his leadership. The Canaanite king Adoni-Bezek proclaims the scope of his sovereignty in the boast that “seventy kings with their thumbs and big toes cut off have picked up scraps under my table” as the same fate befalls him (Judg 1:7 NIV).

“Seventy,” Dictionary of Biblical Imagery, 776.

It is unthinkable that God could condone a confusion or a diffusion of the sacred and the profane. To take something holy and inject into it the realm of the profane was to confuse the orders of God. Thus in 1 Samuel 6:19 seventy men of Beth Shemesh were killed for peering into the ark.

The situation with Uzzah can be contrasted with that of the Philistines in 1 Samuel 6:9. These uncircumcised Gentiles also handled the ark of God as they carted it from city to city in what is now called the Gaza Strip, as they did when they prepared to send the ark back home to Israel on a cart. But where the knowledge of holy things had not been taught, the responsibility to act differently was not as high as it was for Uzzah, who should have known better.

Walter C. Kaiser et al., Hard Sayings of the Bible, Downers Grove: InterVarsity Press, 1996, 220.

Shivta is one of Nabatean cities in the Negev in that it is not located on a main commercial route from Petra to Gaza, the city is located in the border between Israel and Egypt. It was also unwalled, and thus may be regarded as a large agricultural town in the desert of Negev.

Shiva have many ruins from roman period, dating to the period of Shivta’s founding in the first century BC. Most of the remains, however, date from the Byzantine period, between the fourth and seventh centuries AD. The water source of the city was a incredible ancient urban planning, building the streets in the northern part of the city so that they drained water directly into large reservoirs.

During the Byzantine era, between the 5th and 6th century, a citadel and a monastery with two churches were built on the acropolis of Avdat on the top hill. The city includes important churches, Saint Theodore's Church is the most interesting Byzantine relic in Avdat.

In the church, marble tombstones was inserted in the floor are covered with cleared Greek inscriptions. St. Theodore was a Greek martyr of the 4th century. The Monastery stands next to the church and nearby a lintel is carved with lions and it marks the entrance to the castle.

A main attraction in the park is the Colt house, used by the archeologists led by H. Colt (son of the famous American gun manufacturer), who dug at Shivta from 1933 to 1934. Over the entrance is an inscription in ancient Greek that translates: “With good luck. Colt built (this house) with his own money.”

Houses at Avdat and Shivta used arches that came out from the walls to form the roof. After placing thin slabs of limestone over the arches, the builders plastered the entire roof. In the lower city of Jerusalem, houses constructed with small stones were crowded closely together. Yet they still maintained small courtyards.

“ARCHITECTURE,” Holman Illustrated Bible Dictionary, paragraph 1506.

The blessing and curse here have played out repeatedly in history. The nations or groups (plural: “those”) who have blessed Abram or his descendants have been blessed by God. The individuals (singular: “him”) who have cursed Abram or Israel have been “cursed,” coming eventually to a bad end. This, however, is not a blank check for the actions of unbelieving Israel, as if the nation could do no wrong or deserves no criticism or has no accountability for its actions. It is a general ongoing promise. Acts 3:25 and Gl 3:8 indicate that all the families of the earth are blessed in the availability of salvation through Jesus Christ, and Gl 6:16 refers to the church as “the Israel of God” through which, by implication, that blessing is extended.

Ted Cabal, ed., The Apologetics Study Bible, Nashville: Holman Bible Publishers, 2007, paragraph 712.

The ancient city of Avdat is the most preserved Nabatean's city in the Israeli desert of Negev. Located in the top hill right way between Beer Sheva and Eilat, it ruins is really impressive. It street, building, corners and squares are very well preserved.

Avdat was the principal stop station ancient caravans of camels that which transports incense and other precious commodities from Petra in the desert of Jordan to the port of Gaza.

The first King of the City built this monumental city during the Herodian period and called it after his name, Obada, in Hebrew, Avdat. Archeologists found in the city important buildings, a Roman Government Villa, Churches of Byzantine Period, the Largest Wine Press in the Desert, Camels Han and the biggest Acropolis. Avdat was also declared by UNESCO as a World Heritage Site.

During the Byzantine era, between the 5th and 6th century, a citadel and a monastery with two churches were built on the acropolis of Avdat on the top hill. The city includes important churches, Saint Theodore's Church is the most interesting Byzantine relic in Avdat.

In the church, marble tombstones was inserted in the floor are covered with cleared Greek inscriptions. St. Theodore was a Greek martyr of the 4th century. The Monastery stands next to the church and nearby a lintel is carved with lions and it marks the entrance to the castle.

Roman Villa in Avdat and Shivah

Houses usually followed a plan that arranged the rooms around a courtyard. A stairway on the outside of the house led to the upper stories. A stone or timber projected out from the wall at intervals and supported the staircase. This architectural technique is known as corbeling. The walls and ceiling were plastered, and arches sometimes supported the roof. Houses at Avdat and Shivta used arches that came out from the walls to form the roof. After placing thin slabs of limestone over the arches, the builders plastered the entire roof. In the lower city of Jerusalem, houses constructed with small stones were crowded closely together. Yet they still maintained small courtyards.

“ARCHITECTURE,” Holman Illustrated Bible Dictionary, paragraph 1506.

The blessing and curse here have played out repeatedly in history. The nations or groups (plural: “those”) who have blessed Abram or his descendants have been blessed by God. The individuals (singular: “him”) who have cursed Abram or Israel have been “cursed,” coming eventually to a bad end. This, however, is not a blank check for the actions of unbelieving Israel, as if the nation could do no wrong or deserves no criticism or has no accountability for its actions. It is a general ongoing promise. Acts 3:25 and Gl 3:8 indicate that all the families of the earth are blessed in the availability of salvation through Jesus Christ, and Gl 6:16 refers to the church as “the Israel of God” through which, by implication, that blessing is extended.

Ted Cabal, ed., The Apologetics Study Bible, Nashville: Holman Bible Publishers, 2007, paragraph 712.

The Desert of Negev is the real Land of Abraham. The Patriarch lives here most of his life in these incredible wilderness lands. Abraham, Yitzhak and Jacob pilgrims in the Land of Canaan but established theirs tends in the desert of Negev.

The people of Israel also pilgrim in this area along of fourth years before start the Conquest of the Land of Promise under Joshua's rules. The tribe of Simeon and Judah established here their cities.

“From there he went on toward the hills east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the LORD and called on the name of the LORD.
Then Abram set out and continued toward the Negev.”

Genesis 12:8–9 NIV11-GK

NEGEB (Nĕg′ eb) or NEGEV (Nĕg′ ĕv) (preferred sp.) Place-name meaning “dry” referring to an arid region in southern Palestine and coming to mean “south.” During biblical times it was more populated than today indicating either more rainfall then or better conservation of the resources. It was the land of the Amalekites during Abraham’s day (Gen. 14:7). There he exiled Hagar (21:14). The Israelites wandered in the Negev after a futile attempt to enter Canaan (Num. 14:44-45). David incorporated it into his kingdom, and Solomon established fortresses in the region. Daniel used the term, translated “south,” to refer to Egypt (Dan. 11:15,29). After Judah fell in 586 B.C. Edom took the area into its kingdom. In NT times it was known as Nabatea.

“NEGEB or NEGEV,” Holman Illustrated Bible Dictionary, paragraph 12331.

Abram would not become “a great nation,” as God had promised, during his lifetime. However, his descendants apparently numbered over two million by the time of the exodus (some 600,000 men, plus their wives and many children; Ex 12:37). Abram has become significant in history as the physical father of Israel and the one regarded as spiritual “father” by Jews, Christians, and Muslims. Abram became “a blessing” by his example of proper worship and proclamation of the Lord’s name (12:8), as well as by his justifying faith (15:6; Rm 4:3). His name may be reflected in a tenth-century B.C. Egyptian list of places in the Negev that includes “The Enclosure of Abram.”

Ted Cabal, ed., The Apologetics Study Bible, Nashville: Holman Bible Publishers, 2007, paragraph 711.

The blessing and curse here have played out repeatedly in history. The nations or groups (plural: “those”) who have blessed Abram or his descendants have been blessed by God. The individuals (singular: “him”) who have cursed Abram or Israel have been “cursed,” coming eventually to a bad end. This, however, is not a blank check for the actions of unbelieving Israel, as if the nation could do no wrong or deserves no criticism or has no accountability for its actions. It is a general ongoing promise. Acts 3:25 and Gl 3:8 indicate that all the families of the earth are blessed in the availability of salvation through Jesus Christ, and Gl 6:16 refers to the church as “the Israel of God” through which, by implication, that blessing is extended.

Ted Cabal, ed., The Apologetics Study Bible, Nashville: Holman Bible Publishers, 2007, paragraph 712.

Mount Karkom is a large plateau located in the Desert of Negev, near to the border of Israel to Egypt. According to the Archeologist and Prof. Emmanuel Anati, Karkom was an ancient cult center and a sacred mountain beginning in the Paleolithic era, reaching its peak of religious activity in 3000 BC, when it was a true spiritual center for the desert people.

Emmanuel Anati: "If the epic accounts described in the books of Exodus and Numbers rely on a historical background, and if indeed an exodus from Egypt took place with stops at Mount Sinai and at Kadesh-Barnea, the chronological context may refer only to the BAC period, and more precisely to phase BAC IV (2350-2000 BC).

Har Karkom was a primary sacred mountain in that period, and the topography and archaeological evidence of its plateau appear to reflect the location and character of the biblical Mount Sinai."

If the biblical accounts described in the books of Exodus and Numbers have a historical relate, and if indeed an exodus from Egypt took place with stops at Mount Horeb and Kadesh-barnea, the chronological context may refer only to the phase BAC IV, around 2350-2000 BC.

The problem of the chronology of exodus can exist only if one accepts that an exodus might indeed have taken place. There is however a question on the age of the myth or of the various elements included in the narration. Some of them may be late, some may be early. The earliest possible date of reference is obviously relevant for any historical reconstruction. Of course if one could demonstrate that nothing of the story of exodus could be earlier than the Iron age, this could have an impact in the historical reconstruction. Likewise, if it could be demonstrated that some elements of the story are consistently older, another base of historical reconstruction would become possible.

But Raamses, as a geographical area, is mentioned also in the book of Genesis, with reference to an epoch that all the exegetics would agree must have been well before the XIII century BC. The name of Raamses, in the book of Exodus and in that of Genesis, emerges as a geographical indication: it indicates the site where, according to tradition, the Hebrews were in Egypt. It is not necessarily the same name that the site must have had at the epoch of the Patriarchs or at the time of Moses. This is true also for the other names that the Bible uses in an anachronistic way. For example, “The way of the Country of the Philistines” could hardly have had this name before the Philistines arrived, while, at the epoch in which the text was put into writing, it undoubtedly had that name. It is a normal narrative process, as if we say: “the Neolithic people settled in the area of Tel Aviv”. This does not signify that the site was called “Tel Aviv” in the Neolithic period.

As a consequence of the preceding assumption, this exegetical chronology had fixed the limits between which the exodus should have taken place, between the building of the town of Raamses and the age of the stele of Mer-ne-Ptah, that is between 1292 and 1220 BC, in any case in the XIII century BC. In almost all the urban centres, the tells excavated in the Delta area, there are archaeological layers in the New Kingdom which overlap older levels. This is also the case in the suggested locations of the towns of Raamses and Pitom which may be identified with the archaeological sites of Kantir and of Tell el-Maskhuta, where there are also earlier archaeological levels. But the archaeological elements that accumulated in recent years, together with the comparative literature of ancient Egypt and Mesopotamia, create even more difficulties for the solution of this complex problem.

Timna is the amazing place of ancient Solomon and David mines described in the Bible can be visited today and transport you to the glorious times of United Kingdom of Israel.

After more than five decades of disbelief on the part of archaeologists, finally, the conclusion is frightening, revealing amazing facts that confirm the biblical descriptions.

For more than 80 years ago, Nelson Glueck, a rabbi, scholar and American archaeologist had already determined that these would be Solomon's mines in the Eilot region as described in the biblical text.

Dr. Ben Yosef, an archaeologist, researcher and responsible for the most recent research was the bottom, digging and sending carbon samples for analysis 14, the results belied the findings and previous information released by the archaeologist professor Beno Rothenberg. Professor Beno Rothenberg reached the wrong conclusion that the place belonged to the New Kingdom of Egypt in the fourteenth century BC because of the images recorded on the rock in the park area, but no serious investigation had been carried out because the carbon analysis technology 14 yet existed.

In the past, according to archaeologists who have worked there in the first half of the twentieth century, the Egyptians discovered copper ore in the fifth millennium BC, in the Neolithic period, when he was the first world center of copper production at Timna Valley. During the 14th century BC, the Egyptians established a trade route through the Valley of Timna and the surrounding areas where you heard about the area rich in copper. At the same time, the Midianites the north of the Arabian Peninsula and the Amalekites began mining alongside the Egyptians. The mines of Egyptian control declined in the 12th century BC, but the Midianites continued to explore the site. The Egyptian advanced culture has left thousands of ceremonial artifacts and even a temple to God Hathor.

According to the latest archaeological research, the above conclusion was denied because the evaluation of local evidence indicates that these mines belonged to the United Kingdom of Israel.

Our staff are pleased to announce first-hand the results of the most recent research also shed more light on the already illuminated the Scriptures.