The ark had been last mentioned in connection with the family of Abinadab, whose son Eleazar had charge of it at Kiriath-jearim, but since then twenty years had passed, it is described in the book of 1 Sam. 7:1–2. 

And the men of Bethshemesh said, Who is able to stand before this holy LORD God? and to whom shall he go up from us? And they sent messengers to the inhabitants of Kirjathjearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you. 

And the men of Kirjathjearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD. And it came to pass, while the ark abode in Kirjathjearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD.

1 Samuel 6:20–7:2 KJV

And all the congregation said that they would do so: for the thing was right in the eyes of all the people. So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjathjearim. And David went up, and all Israel, to Baalah, that is, to Kirjathjearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it. And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.

1 Chronicles 13:4–8 KJV

Kiriath Jearim in the book of Jeremiah

“And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjathjearim, who prophesied against this city and against this land according to all the words of Jeremiah: And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt; And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt. And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people. Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.”

Jeremiah 26:20–24 KJV

And all the congregation said that they would do so: for the thing was right in the eyes of all the people. So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjathjearim. And David went up, and all Israel, to Baalah, that is, to Kirjathjearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it. And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.

1 Chronicles 13:4–8 KJV

Kiriath Jearim in the book of Jeremiah

“And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjathjearim, who prophesied against this city and against this land according to all the words of Jeremiah: And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt; And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt. And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people. Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.”

Jeremiah 26:20–24 KJV

And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, Was returning, and sitting in his chariot read Esaias the prophet. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?

Acts 8:26–30 KJV

The Georgians made a final attempt to regain the monastery by legal means in 1596.

The monastery celebrates the childhood wanderings of John the Baptist in this region. Born close by in Ein Karem according to tradition, Luke tells us that John "grew and became strong in spirit; and he lived in the desert until he appeared publicly to Israel".

“John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. 

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing. 

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God. Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God!”

(John 1:15–36 KJV)

Death of John the Baptist

The imprisonment of John the Baptist, which preceded the beginning of Jesus’ Galilean work, was continued for a time (Mt 11:2–19; Lk 7:18–35) but was finally terminated by beheading at the order of Herod Antipas. Announcement of the death was made to Jesus while in the midst of His Galilean ministry (Mt 14:3–12; Mk 6:14–29; Lk 9:7–9). Josephus reports that the defeat of Antipas by Aretas, in the summer of 789/36, was popularly regarded as a Divine punishment for the murder of John (Ant., XVIII, v, 2); But although Josephus mentions the divorce of Aretas daughter by Antipas as one of the causes of hostilities, no inference can be drawn from this or from the popular interpretation of Antipas’ defeat, by which the int erval between John’s death and this defeat can be fixed (Schurer, op. cit., I, 443 f).

“Chronology of the NT,” ISBE, n.p.

The cave is 7 mi (11 km) west of Jerusalem, on the grounds of Kibbutz Tzuba, and 2½ mi (4 km) from Ein Kerem, the traditional birthplace of John the Baptist. The cave is actually a stone-carved subterranean structure with a horizontally cut entrance and steps leading to the floor. A niche was carved in the right wall along the steps and at the bottom was a large oval stone with a “right-foot” impression on the top, associated with another niche cut in the sidewall. From the base of the steps a gravel walkway led to a reservoir cut in the floor on the cave’s far end. Cut into the plaster that lined the cave were schematic reliefs depicting a man holding a staff (and wearing an animal skin garment?), a face (disembodied head?) and a cross. Large quantities of Byzantine and Roman pottery were found on and above the structure’s floor.

Gibson, who heads the Jerusalem Archaeological Field Unit, a private research group, identified the site in 1999 and excavated it over the next 3 years. He suggests the “foot-impressioned” stone and accompanying niche were used in a water or oil anointing ritual. The water reservoir at the far end served as an immersion pool. Pottery found within the structure may have been used as part of ritual practices during the early and late Roman periods. Byzantine monks presumably carved the wall reliefs in the cave.

his article was first published in the Spring 2005 issue of Bible and Spade.

But the book is weak in the most important aspect: presenting archaeological evidence for the cave complex. This is, after all, the basis of his research and theoretical reconstructions. Site plans and sections of the complex, as well as some pottery plates from each significant period he discusses, would have offered far greater understanding of the evidence. I doubt either would have taken away from the book’s popular interest. It was also an unfortunate decision not to label the illustrations. The reader has to refer back to the “List of Illustrations” at the beginning of the book to find out what they are about. Especially in a popular presentation, better understanding of both illustration and associated text would have been served with appropriate labeling of each illustration.
 
While archaeologists do not like to talk about it in public, we all know that a good imagination is an asset in our field. That sounds very unscientific, so “creativity” might be a better word. Fieldwork experience and creativity often help us ask the right questions of the evidence. That can lead to correctly understanding the situation that the evidence presents. What archaeologists do is basically CSI (as in Crime Scene Investigation on television) with evidence, not from last night, but from the last millennium or so.
 
Gibson has a healthy dose of creativity, based on the claims he makes in the book and the evidence he uses to support it. I am willing to accept his ideas as appropriate academic theories and even as helpful in scholarly debate. But the certainty with which he makes conclusions on major historical and theological themes and persons is simply over the top. His suggestions about Jesus and John the Baptist are radical and absolutely unfounded, based on his published evidence.

Death of John the Baptist

The imprisonment of John the Baptist, which preceded the beginning of Jesus’ Galilean work, was continued for a time (Mt 11:2–19; Lk 7:18–35) but was finally terminated by beheading at the order of Herod Antipas. Announcement of the death was made to Jesus while in the midst of His Galilean ministry (Mt 14:3–12; Mk 6:14–29; Lk 9:7–9). Josephus reports that the defeat of Antipas by Aretas, in the summer of 789/36, was popularly regarded as a Divine punishment for the murder of John (Ant., XVIII, v, 2); But although Josephus mentions the divorce of Aretas daughter by Antipas as one of the causes of hostilities, no inference can be drawn from this or from the popular interpretation of Antipas’ defeat, by which the int erval between John’s death and this defeat can be fixed (Schurer, op. cit., I, 443 f).

“Chronology of the NT,” ISBE, n.p.

The Marc Chagall Windows inside Hadassa Ein Karem Medical Center in Jerusalém is one of most beautiful pieces of this artist in the World

This is my modest gift to the Jewish people who have always dreamt of biblical love, friendship and  of peace among all peoples. This is my gift to that people which lived here thousands of years ago among the other Semitic people.

Marc Chagall, February 6, 1962

Chagall and his assistant, Charles Marq, worked on the project for two years, during which time Marq developed a special process for applying color to the glass. This allowed Chagall to use as many as three colors on a single pane, rather than being confined to the traditional technique of separating each colored pane by a lead strip.

The synagogue was dedicated in the presence of the artist on February 6, 1962 as part of Hadassah's Golden Anniversary Celebration.

“And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name. And his mercy is on them that fear him from generation to generation. He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away. He hath holpen his servant Israel, in remembrance of his mercy; As he spake to our fathers, to Abraham, and to his seed for ever. And Mary abode with her about three months, and returned to her own house.”

Luke 1:39–56 KJV

“John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. 

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing. 

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God. Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God!”

(John 1:15–36 KJV)

Death of John the Baptist

The imprisonment of John the Baptist, which preceded the beginning of Jesus’ Galilean work, was continued for a time (Mt 11:2–19; Lk 7:18–35) but was finally terminated by beheading at the order of Herod Antipas. Announcement of the death was made to Jesus while in the midst of His Galilean ministry (Mt 14:3–12; Mk 6:14–29; Lk 9:7–9). Josephus reports that the defeat of Antipas by Aretas, in the summer of 789/36, was popularly regarded as a Divine punishment for the murder of John (Ant., XVIII, v, 2); But although Josephus mentions the divorce of Aretas daughter by Antipas as one of the causes of hostilities, no inference can be drawn from this or from the popular interpretation of Antipas’ defeat, by which the int erval between John’s death and this defeat can be fixed (Schurer, op. cit., I, 443 f).

“Chronology of the NT,” ISBE, n.p.

“And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name. And his mercy is on them that fear him from generation to generation. He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away. He hath holpen his servant Israel, in remembrance of his mercy; As he spake to our fathers, to Abraham, and to his seed for ever. And Mary abode with her about three months, and returned to her own house.”

Luke 1:39–56 KJV

“John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. 

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing. 

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God. Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God!”

(John 1:15–36 KJV)

Death of John the Baptist

The imprisonment of John the Baptist, which preceded the beginning of Jesus’ Galilean work, was continued for a time (Mt 11:2–19; Lk 7:18–35) but was finally terminated by beheading at the order of Herod Antipas. Announcement of the death was made to Jesus while in the midst of His Galilean ministry (Mt 14:3–12; Mk 6:14–29; Lk 9:7–9). Josephus reports that the defeat of Antipas by Aretas, in the summer of 789/36, was popularly regarded as a Divine punishment for the murder of John (Ant., XVIII, v, 2); But although Josephus mentions the divorce of Aretas daughter by Antipas as one of the causes of hostilities, no inference can be drawn from this or from the popular interpretation of Antipas’ defeat, by which the int erval between John’s death and this defeat can be fixed (Schurer, op. cit., I, 443 f).

“Chronology of the NT,” ISBE, n.p.

“And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name. And his mercy is on them that fear him from generation to generation. He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away. He hath holpen his servant Israel, in remembrance of his mercy; As he spake to our fathers, to Abraham, and to his seed for ever. And Mary abode with her about three months, and returned to her own house.”

Luke 1:39–56 KJV

“John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. 

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing. 

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God. Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God!”

(John 1:15–36 KJV)

Death of John the Baptist

The imprisonment of John the Baptist, which preceded the beginning of Jesus’ Galilean work, was continued for a time (Mt 11:2–19; Lk 7:18–35) but was finally terminated by beheading at the order of Herod Antipas. Announcement of the death was made to Jesus while in the midst of His Galilean ministry (Mt 14:3–12; Mk 6:14–29; Lk 9:7–9). Josephus reports that the defeat of Antipas by Aretas, in the summer of 789/36, was popularly regarded as a Divine punishment for the murder of John (Ant., XVIII, v, 2); But although Josephus mentions the divorce of Aretas daughter by Antipas as one of the causes of hostilities, no inference can be drawn from this or from the popular interpretation of Antipas’ defeat, by which the int erval between John’s death and this defeat can be fixed (Schurer, op. cit., I, 443 f).

“Chronology of the NT,” ISBE, n.p.