Assyrian King Sennacherib

August 18, 2026

Assyrian King Sennacherib (r. 705-681 BC) is the pagan king who made the mistake of challenging YAHWEH, the LORD God of Israel, in the days of Judah’s King Hezekiah, as well as the prophet Isaiah. The history is narrated in 2 Kings 18-19; 2 Chronicles 32, and Isaiah 36-37. Against all odds, the Lord delivered Judah and in particular Jerusalem, from Sennacherib, for His name’s sake, and for His servant David’s sake.

King Sennacherib at far left, with attendants following. Oriental Institute Museum. Photo ©Leon Mauldin
Sennacherib on throne at upper right center. Watching over exiles of Lachish. British Museum. Photo ©Leon Mauldin.

For more on Sennacherib, click here.


Gravestone of Uzziah, King of Judah

July 22, 2026

2 Kings 15:1-7 summarizes the reign of Judah’s good King Uzziah (Azzariah), who reigned 790-740 BC. The parallel in 2 Chronicles 26 gives much more information. There his successful wars with the Philistine and Arabians are recorded. He fortified the walls of Jerusalem. Also he constructed towers in the desert and dug many wells, which promoted agriculture & vine growing. The explanation is given, “for he loved the soil” (2 Chron. 26:10). Azariah also had an organized army of 307,500 (2 Chron. 26:13). Indeed, his “fame spread far and wide, for he was marvelously helped till he became strong” (2 Chron. 26:15).

The next verse however, begins with the word “But.” “But when he became strong, his heart was so proud that he acted corruptly, and he was unfaithful to the LORD his God, for he entered the temple of the LORD to burn incense on the altar of incense” (2 Chron. 26:16). Because of this presumption (only the Levitical priests were authorized to do this; Uzziah was of the tribe of Judah), God struck him with leprosy. “King Uzziah was a leper to the day of his death; and he lived in a separate house” (v.21). When Uzziah died, “they buried him with his fathers in the field of the grave which belonged to the kings” (v.23). I.e., he was not buried in the tomb of the kings, because he was a leper. He was buried in the field.

Burial marker for Judah’s King Uzziah. Photo ©Leon Mauldin.

When the city of Jerusalem expanded, the remains of King Uzziah were reinterred. This fascinating grave marker marked the spot of the new burial of Uzziah. The inscription reads, “To this place were brought the bones of Uzziah, king of Judah. Do not open!” This marker is dated ca. 1st century BC.

Linguists tell us that it is written in Aramaic script of the type which was used about the time of Christ. Uzziah, however, was reigning as king of Judah about 775 B.C. II Chronicles 26 describes his successful reign in some detail—how he equipped a large standing army and made war successfully against the Philistines and the Arabians, regaining control of the trade routes to Egypt and to the Red Sea, but how he was stricken with leprosy, died, and was “buried with his fathers in the field of burial which belonged to the kings.” The inscription on the slab dates over six or seven hundred years after his death. It would seem that for one reason or another the traditional grave of Uzziah was cleared, and the bones which were found were gathered up and deposited in a new mausoleum. The gravestone is exceedingly interesting, for one thing because it shows the reverence paid even two thousand years ago to the graves of great men of the past, and also because it has on it the longest connected Aramaic inscription of the time of Christ, and shows the way in which the language commonly spoken in Palestine at that time was written. (Biblical Archaeologist 1-4).

The Lexham Bible Dictionary has the following info:

The Uzziah Inscription
The (Aramaic) Uzziah Inscription reads, “Hither were brought the bones of Uzziah, King of Judah. Do not open” (Bahat, Atlas, 50). From the style of the inscription, Uzziah’s bones seem to have been reburied during the Second Temple period.
Uzziah was apparently buried separately from the other kings of Judah, as the Chronicler states, “they buried him with his fathers in the field of the grave which belonged to the kings, for they said, “He is a leper’ ” (2 Chr 26:23). Josephus notes that “he was buried by himself in his own gardens” (Josephus, Antiquities 9:227). The exact location is unknown; the inscription itself was brought, without noting its place of origin, to the Russian Church on the Mount of Olives during the nineteenth century. In 1968, the Israel Museum purchased the stone, which is still displayed at the museum. (Udd, K. J. Funerary Inscriptions of Ancient Palestine. The Lexham Bible Dictionary)

This important artifact is housed in the Israel Museum in Jerusalem.

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“Let Us Get Grain” (Neh. 5:2)

April 15, 2025

At various points in biblical history, we sometimes see that opposition to God’s purpose came from the outside, from those who are enemies of God’s revealed will. But on other occasions, the source of problems and discord is from within, from professed followers. This was the case in Nehemiah 5. Previously the inspired narrative had traced the opposition to rebuilding Jerusalem’s wall to men such as Sanballat the Horonite, Tobiah the Ammonite and Gehsem the Arab (2:10,19; 4:1,7), enemies from “without.” But in chapter 5 it is the “Jewish brethren” (v. 1), their “nobles and rulers” (v.7), who were taking advantage of the poor (Jews) for their own financial profit. The poor were having to borrow money, and even reduced to selling their children as slaves, to have something to eat. (Neh. 5:1-5). Hence their plea to Nehemiah: “Therefore let us get grain for them, that we may eat and live” (v.2).

To illustrate, I want to share some photos from Maresha, near Beit Guvrin, Israel.

Close up of wheat at Mareshah, near Beit Guvrin. Photo ©Leon Mauldin.
Wheat field at Maresha. Photo ©Leon Mauldin.

This photo shows a portion of the wheat field, plus an ancient well (note the rope marks), a manger, a milestone, an almond tree, and my good friend/brother Ferrell Jenkins. (He is “out standing” in his field). That’s a lot to get in one photo 🙂

At Maresha: Wheat field, well, milestone, almond tree. Ferrell Jenkins. Photo ©Leon Mauldin.

And a close up of the almond tree:

Almonds at Maresha. Photo ©Leon Mauldin.

Read Nehemiah 5:6-13 to see how Nehemiah immediately resolved the problem caused by the greedy nobles and rulers.

For some of my related posts on this area, click here, here, here, and here.

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Ekron of the Philistines

January 21, 2025

The Philistines are mentioned numerous times in the Bible, in the days of the Judges and Kings, and as well as references in the prophets. For example, Zephaniah 2:4: “For Gaza shall be deserted, and Ashkelon shall become a desolation; Ashdod’s people shall be driven out at noon, and Ekron shall be uprooted” (ESV). This text mentions four of the five cities of the Philistine Pentapolis, the fifth being Gath (see 1 Sam. 6:16).

The context of Zephaniah’s prophecy is one of judgment, of the wrath of God, called “The great day of the LORD” (1:14). Though Zephaniah is addressing the Jews of Jerusalem/Judah, God is the God of all the nations. Here the prophet was warning of the destruction of the Philistines (2:5).

This post will deal briefly with Ekron, which today is known also as Tel Miqne.

Ekron, Tel Miqne shown as horozontal low rise in upper center. Photo ©Leon Mauldin.

Here is a sign at the site:

Ekron info sign at site. Photo by Leon Mauldin.

Though originally in Israel’s territory at the time of the Conquest led by Joshua (Josh. 15:11, 45-56), Ekron was later in the hands of the Philistines by the time of the Judges. Much of the territory originally taken by the Israelites in the conquest was not retained in subsequent years, largely due to Israel’s lack of diligence and compromise with the surrounding nations.

Location of Ekron. Map by BibleAtlas.Org.

Ekron is a tel composed of about 50 acres. It was known for its olive oil industry.

Remnants of olive oil industry at Ekron. Photo ©Leon Mauldin.

Holman Illustrated Bible Dictionary has this information on Ekron:

Northernmost of the five major Philistine cities known as the Pentapolis. The site of ancient Ekron has been much debated but now is generally agreed to be modern Tell Miqne, about 14 miles inland from the Mediterranean Sea and 10 miles from Ashdod. The site is one of the largest in Palestine, covering some 50 acres. Ekron lies on the road leading from Ashdod into the Judean hill country and up to Jerusalem through the Sorek Valley.

Ekron was assigned to both Judah (Josh. 15:11, 45–46) and Dan (Josh. 19:43) in the tribal allotments. It probably lay on the border between the tribes. Judges 1:18 reports that Judah captured Ekron along with other parts of the Philistine coast, but Ekron was certainly in Philistine hands at the time the ark was captured (1 Sam. 5:10). It was also the place to which the Philistines retreated after David slew Goliath (1 Sam. 17:52). Ahaziah, the son of King Ahab of Israel, called on the god of Ekron, Baal-zebub, when he was sick (2 Kings 1:2–16).

Excavations at Tell Miqne have discovered much pottery that is typically Philistine. From the last period before Tell Miqne was destroyed by the Babylonians, the excavators found an important industrial complex near the city gate. A hoard of iron agricultural tools was found. Hundreds of whole pottery vessels were present. Perhaps most importantly, a well-preserved olive press was discovered. This press is the largest and best preserved known in Israel. A horned altar was also found during the excavations. (pp. 469–470).

I have previously posted on Ekron, Tel Miqne, here.

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Herodian Temple Inscription

May 20, 2023

Some biblical texts are especially illuminated by archaeological finds. For example, Acts 21:28 records the false charge against Paul, “He also brought Greeks into the temple and has defiled this holy place” (v.28). The next verse shows this they “supposed” (NET “assumed). Ephesians 2:14 speaks of Jesus’ death breaking down “the middle wall of separation” between Jews and Gentiles.

Temple Inscription Fragment. Israel Museum. Photo by Leon Mauldin.

Our photo shows one of the warnings posted marking the boundary within the temple complex beyond which no Gentile could proceed. The inscription read, “NO FOREIGNER IS TO GO BEYOND THE BALUSTRADE AND THE PLAZA OF THE TEMPLE ZONE. WHOEVER IS CAUGHT DOING SO WILL HAVE HIMSELF TO BLAME FOR HIS DEATH WHICH WILL FOLLOW.” I took this photo earlier this month in the Israel Museum.

A complete tablet is housed in the Istanbul Museum, as seen in our photo here:

Complete Temple Inscription. Istanbul Archaeology Museum. Photo by Leon Mauldin.

So the Acts 21 text means that Paul was charged with taking a Gentile beyond the balustrade marked off by signs just like thsee.

The Ephesians 2 text shows that with Jesus’ death on the cross, reconciliation is made possible between men (Jew and Gentile) and God, and those reconciled unto God are reconciled to each other. The reconciled are in one body (the church, Eph. 1:22-23). That distinction epitomized by the wall of separation, and reflected by these warning signs, has been removed!


Apse Marking Jesus’ Crucifixion

April 14, 2023

The best evidence points to Jerusalem’s Church of the Holy Sepulcher as marking the location of Jesus’ entombment and resurrection.

Entrance to the Church of the Holy Sepulcher in Jerusalem. Photo ©Leon Mauldin.

The Roman Emperor Hadrian (r. 117-138 AD) built a temple devoted to Jupiter over the site venerated as Jesus’ tomb. Later Constantine (r. 306-337 AD) ordered Hadrian’s temple to be destroyed and ordered that a church be built over Jesus’ tomb. Despite the years of destruction and rebuilding, enough remains from earlier structures to provide a plan of Constantine’s buildings.

The site of the crucifixion itself is thought to be very near the place of Jesus’ entombment. Previously Hadrian had erected a Venus statue over Golgotha, ironically marking the spot! Constantine constructed the Martyrium Church over the site of the crucifixion itself.

Apse Marking Golgotha, site Crucifixion. Photo ©Leon Mauldin.

This Apse at center, in front of dome with gold cross in background, is thought to be the site of Jesus’ crucifixion.

A second site proposed for Jesus’ crucifixion is Gordon’s Calvary, but evidence is lacking. See my post here.

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Solomon’s Mount of Corruption

April 11, 2023

2 Kings 23 records the zealous reforms of good king Josiah (r. 640-609 BC), who had been the object of prophecy some 300 years earlier (1 Kings 13). Josiah destroyed/defiled the sites and objects of idolatry both in Jerusalem as well as throughout the land of Israel. This included the desecration of the site Solomon had constructed for the worship of foreign gods (which had resulted from the influence of the pagan wives he accumulated, cf. 1 Kings 11).

The text states: “Then the king defiled the high places that were east of Jerusalem, which were on the south of the Mount of Corruption, which Solomon king of Israel had built for Ashtoreth the abomination of the Sidonians, for Chemosh the abomination of the Moabites, and for Milcom the abomination of the people of Ammon” (2 Kings 23:13).

Here is the location of har hammašḥı̂t (הַר הַמַּשְׁחִית

Mount of Corruption in Jerusalem at top. Photo ©Leon Mauldin.

The “Mount of Corruption” is a “derogatory name for the Mount of Olives, where Solomon had built shrines to Ashtoreth, Chemosh, and Molech. Josiah, king of Judah is described as defiling and destroying these temples in 2 Kgs 23:13” (The Lexham Bible Dictionary).

This site also came to be known as the “Mount of Offense” as well as the “Mount of Scandal.”

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The Cyrus Cylinder

March 20, 2021

“Who says of Cyrus, ‘He is My shepherd, And he shall perform all My pleasure, Saying to Jerusalem, “You shall be built,” And to the temple, “Your foundation shall be laid.” ‘ (Isa. 44:28)

I often say that every passage has a context; the greater context of our passage here, Isaiah 40-48, addresses the incomparable greatness of  YAHWEH. This is especially seen in these chapters as the true God is contrasted with the idols made by human hands. The gods created in the imaginations of men cannot see anything, or say anything, or do anything (cf. Isa. 44:9-20). But the God of Israel says,  “Thus says the LORD, the King of Israel, And his Redeemer, the LORD of hosts: ‘I am the First and I am the Last; Besides Me there is no God. And who can proclaim as I do? Then let him declare it and set it in order for Me, Since I appointed the ancient people. And the things that are coming and shall come, Let them show these to them.” (Isa. 44:6-7).

One manifestation of the true God’s great power is that only He can foretell the future. So while the Assyrians were still the world power, God foretold through Isaiah (8th century BC) that it would be Babylon who would take Judah captive (Isa. 39). Then God foretold the return from Babylonian captivity (Isa. 48:20). But through Isaiah (prophetic work spanned 740-ca.690 BC) God called the future deliverer by name: it would be Cyrus, king of the Persians (r. 559-530 BC). Approximately two centuries before Cyrus ascended the throne, God called him by name, and foretold that he would be the one who would allow the Jews to return from captivity and rebuild their temple! 

The Cyrus Cylinder. British Museum. Photo by Leon Mauldin.

In addressing the significance of the Cyrus Cylinder, the Lexham Bible Dictionary notes:

The Cyrus Cylinder is an important piece of external evidence for the fall of the Neo-Babylonian Empire. Written in Akkadian, the Cylinder is a building inscription celebrating the restoration of Babylon, which Cyrus king of Persia conquered. The Bible records that Cyrus’ conquest brought an end to the Babylonian exile and allowed for the exiled Judahites to return to their homeland (Ezra 1:3; 2:1–67). The Cyrus Cylinder does not explicitly mention the Judahites, but the book of Ezra opens with a decree from Cyrus that allows the Judahites to return from exile and promises Persian patronage for the reconstruction of the temple in Jerusalem.

Krijgsman, M. (2016). Cyrus Cylinder. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

Note how this ties in with Ezra’s opening verses that tell of the decree of King Cyrus:

Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and also put it in writing, saying, Thus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. Who is among you of all His people? May his God be with him, and let him go up to Jerusalem which is in Judah, and build the house of the LORD God of Israel (He is God), which is in Jerusalem. And whoever is left in any place where he dwells, let the men of his place help him with silver and gold, with goods and livestock, besides the freewill offerings for the house of God which is in Jerusalem.

Ezra 1:1-4

Indeed, the true God proclaimed “the things that are coming and shall come”!


Hezekiah’s Broad Wall

February 27, 2021

Isaiah prophesied during the reign of good King Hezekiah of Judah (r. 715-686 BC). Isaiah states, “Then you counted the houses of Jerusalem, And you tore down houses to fortify the wall” (22:10). This was done in response to the very real threat of Sennacherib of Assyria (r. 705-681 BC). , as he advanced toward Jerusalem. More details are given in 2 Chronicles:

Now when Hezekiah saw that Sennacherib had come and that he intended to make war on Jerusalem, he decided with his officers and his warriors to cut off the supply of water from the springs which were outside the city, and they helped him. So many people assembled and stopped up all the springs and the stream which flowed through the region, saying, “Why should the kings of Assyria come and find abundant water?” And he took courage and rebuilt all the wall that had been broken down and erected towers on it, and built another outside wall and strengthened the Millo in the city of David, and made weapons and shields in great number. (2 Chron. 32:2-5, NASB).

A section of Hezekiah’s Wall in Jerusalem. Photo by Leon Mauldin.

This wall was excavated by Nahman Avigad in 1969. Biblical Archaeological Review has the following info:

This massive wall, which once probably stood 27 feet high, provides the key to dating Jerusalem’s spread from the eastern to the western hill.

Before unearthing a 130-foot section of the wall, Avigad had already discovered remains of houses in the same area containing pottery and other artifacts datable to the eighth and seventh centuries B.C.E. The wall itself stood partly on bedrock and partly on recently built houses. Avigad reasoned that only a king could have ordered the building of so major a structure, and the fact that new housing had to be destroyed in the process indicates that the wall was erected during a crisis. Two passages in the Bible helped Avigad pinpoint the date and purpose of the wall: King Hezekiah, in 701 B.C.E., “saw that [the Assyrian ruler] Sennacherib had come, intent on making war against Jerusalem.… He [Hezekiah] acted with vigor, rebuilding the whole breached wall, raising towers on it and building another wall outside it” recounts 2 Chronicles 32:2–5 and Isaiah 22:10 states that Hezekiah “pulled houses down to fortify the wall.” Hezekiah, thanks in part to this wall, successfully repulsed Sennacherib’s attack.

From the angle in the wall and from data revealed by other excavations, Avigad argued that the wall enclosed more of the western hill of Jerusalem than previously believed; archaeologist Magen Broshi estimated that 25,000 people had lived within the wall’s boundaries in the eighth century B.C.E.

BAR18:03MJ1992

The Holman Bible Atlas has this interesting information:

Recent archaeological excavations have confirmed a western expansion of Jerusalem dating from the reign of Hezekiah (715–687 B.C). Archaeologists speculate that a population influx, in part of Israelite refugees fleeing the Assyrian invasions, made the expansion necessary. Clear evidence indicates the southwestern hill was now incorporated into Jerusalem’s defenses. A segment of a “broad wall” sixty-five meters long and seven meters wide, south of the Transversal Valley, has been unearthed by Nahman Avigad. Avigad attributed the wall to Hezekiah, who “counted the houses of Jerusalem, and … broke down the houses to fortify the wall” (Isa. 22:10). Indeed, Hezekiah’s wall was built on top of the foundations of houses visible under the outer edge of Avigad’s wall. This massive wall, made to withstand Assyrian siege tactics, enclosed the western hill; its line apparently turned south above the Hinnom Valley and continued eastward, joining the City of David’s fortifications near the juncture of the Hinnom and Kidron Valleys.

The “broad wall” enclosed an additional ninety acres of land, making the total fortified area of Jerusalem approximately one hundred and fifty acres. The area taken in included the mishneh—“Second Quarter,” where the prophet Huldah lived (2 Kgs. 22:14)—and the maktesh (the Mortar), probably a reference to the depression between the western and eastern slope (Zech. 1:11). Population estimates for the city at this time range from fifteen to twenty-five thousand.

Brisco, T. V. (1998). Holman Bible atlas (p. 145).

This photo gives a more detailed look:

Hezekiah’s Wall, detailed view. Photo by Leon Mauldin.

Later in the days of Nehemiah, who returned from the captivity to rebuild the walls of Jerusalem, it is stated, “. . . and they restored Jerusalem as far as the Broad Wall” (Neh. 3:8; cf. 12:38). There is general consensus that the “broad wall” here is that built by Hezekiah.

It is fascinating to read of YHWH’s deliverance of Jerusalem against all odds (2 Kings 18-19; 2 Chron. 32; Isa. 37).

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Her House Leads Down to Death

January 22, 2019

The book of Proverbs is especially written for young people, to impart wisdom as decisions are being made that will impact the rest of their lives, as well as for eternity. The structure of Proverbs 2 is that of the godly father addressing his son (2:1). After his urgent exhortation to the son to aggressively seek for wisdom, and to treasure it, the father speaks of the benefits of wisdom. Some benefits are positive (vv. 6-9). Others are negative, keeping the son from the paths of evil, and specifically including the immoral woman:

To deliver you from the strange woman, From the adulteress who flatters with her words; That leaves the companion of her youth And forgets the covenant of her God; For her house sinks down to death [מָוֶת] And her tracks lead to the dead [רְפָאִים]; None who go to her return again, Nor do they reach the paths of life (Proverbs 2:16-19).

While preparing for a recent opportunity to teach this text (in our local congregation) I was put in mind of some of the burial sites which may be seen by the visitor to Bible lands. Such examples as this here below help us to visualize the word picture employed to warn of the destiny of the path of the immoral woman.

Approach to Herod’s family tomb in Jerusalem. Photo by Leon Mauldin.

King Herod the Great was buried at the Herodium, but according to Josephus some of his family members were buried in Jerusalem. This tomb has been identified as Herod’s family tomb. BTW, note the rolling stone at center.

Herod’s family tomb in Jerusalem. Photo by Leon Mauldin.

The Biblical Archaeological Society notes:

Since its discovery in 1892, a tomb near the King David Hotel, west of Jaffa Gate, has been listed in many guidebooks and shown to multitudes of pilgrim tourists as “Herod’s Family Tomb.” The architectural style of the tomb certainly dates it to the right period. This exterior view, for instance, shows the typical arrangement of the time for a tomb entrance: steps cut into bedrock lead down to a vertical doorway guarded by a huge, cylindrical rolling stone. The suggestion that this was actually the royal family tomb came from what was found beyond this entranceway. The tomb was large; five rooms arranged in the shape of a cross had been hewn out of the bedrock. More significantly, portions of the walls were faced with finely carved ashlar (an ashlar is a rectangular building stone with surfaces trimmed at right angles) stone blocks in the style typical of Herod’s monumental building projects, such as the Temple Mount additions (emphasis mine, LM) (see SNT34: Southern Extension of Temple Mount, Reconstruction Peter; SNT35: Monumental Walls at Tomb of Abraham). This was structurally unnecessary and was a most unusual feature; in other tombs of this period, room walls consisted simply of bedrock, chisel dressed to achieve a flat surface. (The Biblical World in Pictures; BAS Biblical World in Pictures. (2003). Washington D.C.: Biblical Archaeology Society).

(It should be noted that some archaeologists/scholars such as the late Ehud Netzer, believed Herod’s family tomb to be near the Damascus Gate in Jerusalem).

Using the wording of the Proverbs text, in an article entitled, “None Return Again,” Frank Himmel observed:

No man who becomes involved in adultery will ever be the same again. He cannot return to where he was. He can be forgiven by God. He can be forgiven by his mate. He can be forgiven by the spouse of his partner in adultery. But things can never be quite the way they were.

The implicit trust his mate placed in him has been broken. The special intimate relationship between husband and wife has been violated. The painful memory of the act remains in the consciences of all involved, try as they may to remove it. The feelings of guilt are still there. To the extent the sin is known to others the reputation is damaged. If those involved are Christians the Lord’s holy name is reproached. If they have children who know of the affair the confidence of those little ones is shaken. Time will aid in healing these wounds, but it cannot completely erase the them. (Guardian of Truth XXXVI: 13, pp. 385, 407, July 2, 1992).

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