CTH 011 Bible Geography

Course Guide CTH 011
COURSE
GUIDE
CTH 011
BIBLE GEOGRAPHY
Course Developer Emeritus Professor A. Faniran

Dept. of Geography
University of Ibadan
Ibadan, Oyo State
Course Writer Emeritus Professor A. Faniran

Dept. of Geography
Ibadan, Oyo State
Course Editor Dr. Olubiyi Adewale

Benson Idahosa University,
Benin
Course Co-ordinator Revd. Dr. Jacob A. Owolabi

National Open University Of Nigeria
Lagos.
NATIONAL OPEN UNIVERSITY OF NIGERIA
ii
National Open University of Nigeria

Headquarters
14/16 Ahmadu Bello Way
Victoria Island
Lagos
Abuja Annex
245 Samuel Adesujo Ademulegun Street
Central Business District
Opposite Arewa Suites
Abuja
e-mail: [email protected]
URL: www.nou.edu.ng
National Open University of Nigeria 2006
First Printed 2006
ISBN: 978-058-578-8
All Rights Reserved
Printed by ……………..
For
iii
Content Page
Introduction……………………………………………………….. 1
What You Will Learn In This Course…………………………….. 1
Course aims………………………………………………………. 2
Course objectives…………………………………………………. 2-3
Working through this course……………………………………… 3
Study unit………………………………………………………… 3-4
Assignment file…………………………………………………… 4
Course Materials…………………………………………………. 4
References………………………………………………………… 5
Assessment………………………………………………………... 6
Self Assessment Exercise (SAE)…………………………………. 6
Tutor Marked Assignment (TMA)……………………………….. 6
Final examination and grading…………………………………… 6
Course Marking Scheme…………………………………………. 6
Course Overview………………………………………………………... 7
How to Get the Most from This Course………………………….. 8-10
Tutors and Tutorials........................................................................ 10
iv
INTRODUCTION
CTH 011: Bible Geography is designed to show how the land of both
Old and New Testament Bible, climate, seasons and other components
of the geography, including the people and their culture, are reflected or
mirrored in the Christian Bible and so help in the better understanding of
both the Bible and Geography.
The course is a foundation level course. It is available to all students of

Christian Theology, and it is suitable for other students in the
humanities and the sciences, especially for the liberal, broad-minded
scientist.
The course consists of 15 study units and is structured into three

modules of 5 study units each. Although the study area and material is
basically foreign, relating to far away Bible land as well as to a book
written by multiple authors, over several millennia and completed
about two thousand years ago, the material in the course, like the
Bible, is fresh and is relevant to all cultures and times.
This course guide tells you briefly what the course is about, what you
are expected to know in each study unit, what course materials you
will be using and how you can work your way through these materials.
It also emphasizes the need for tutor-marked assignments. There are
periodic tutorial classes, among others, as shown in the table of
contents of this document.
Finally, the course will be of great help to both Bible and Geography
students by providing a bridge for safe crossing between both. In other
words, the theologian will “operate on the ground”, rather than in
abstract, while the geographer will develop the much needed spiritual
dimension. In both cases knowledge is advanced.
WHAT YOU WILL LEARN IN THIS COURSE

The overall aim of the course
Bible Geography is designed and produced to help students grasp the

content of the Bible in its geographical, cultural and historical settings.
The course also shows how a proper knowledge of the geography of the
Bible land helps in better comprehending the content of the Bible.
Accordingly, during the course, you will learn the definitions and
connotations of geography, Bible and Bible land. You will also learn the
geographical attributes of the Bible land, especially the physical (rocks,
soils, vegetation, landforms/landscapes, water, climate, etc.) and human
(people, culture, society, religion, etc.) and how these relate to the
CTH 011 BIBLE GEOGRAPHY
content/message of the Bible. Specifically, the course will elaborate the

close links between the physical and the spiritual in the way physical
and human, including man-made (artificial) objects (names) are used in
the Bible to convey profound spiritual truths. In addition, proper
understanding of the content of this course will assist you in the
understanding of several other courses. Also as a bridge between
religion (the Bible) and science/social sciences (geography), this course
will help students of other courses, especially in the humanities, social
sciences and the sciences, in addition to its more specific contribution to
better grasping of theological education.
Course Aims
The aim of this course can be summarized as that of leading you to the
understanding of:
i. The geography of the Bible land
ii. The relationship between, on the one hand, the physical features
and, on the other hand, the cultural, socio-political and religious
life of the Bible people, whether in the immediate constituency of
Palestine or that of the wider area with Bible culture.
iii. The close link between the physical and the spiritual as found in
the Bible.
iv. The message of the Bible of “what the Bible is saying” as

different from “what is in the Bible”.
Course Objectives
To achieve the aim set out above, there is a set of objectives, both
general and for each course as well as for the modules thereof. It is
advisable that you pay attention to these objectives as they are set out at
different stages of the course. They should assist you to assess the
extent to which the materials at each stage meet the set objectives.
The following are the overall objectives of the course, or what you are
expected to know and do on the successful completion of the course:
a) Identify some of the various ways in which geography is defined
and conceived
b) Explain the scope, methods and content of geography
c) Appreciate the nature and characteristic features of the Bible

land, particularly in its restricted (Palestine) perspective.
ii
d) Describe the geography (physical, human, cultural, etc.) of the

Bible land
e) Identify the spiritual connotations, applications and significance

of the physical and human landscapes of the Bible land, in both
the restricted and expanded scopes.
f) Appreciate the cultural heritage of the Israelite people as

represented by the Bible
Working through This Course
To successfully complete this course, you are required to read and

carefully study all the 15 course units, and read the recommended
sources. Each course unit, as well as parts thereof, has self - assessment
exercise(s). Also at designated points in the course, you are required to
complete submit assignments assessment purposes. At the end of the
course, there will be a final examination. The total marks will be shared
between the assignments and the final examination, as explained below.
Study Units
The following is the outline of the 15 study units of this course, divided
into 3 modules of 5 study units each.
Module 1: Introductory Geography and the Geography of the

Bible
Unit 1 Definitions, scope and content of geographical knowledge

Unit 2 Branches/types of geographical knowledge
Unit 3 Introduction to the geography of the Bible
Unit 4 The Bible land 1: Definition and delimitation
Unit 5 The Bible land 2: Nature and characteristics
Module 2: The Physical Geography of the Bible land

Unit 1 The land and landscapes of Israel/Bible land
Unit 2 The waters and water bodies of Israel/Bible land
Unit 3 The trees, shrubs and grasses of Israel/Bible land
Unit 4 The animals and birds of Israel/Bible land
Unit 5 The elements, climates and seasons of Israel/Bible land
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Module 3: The People and Society Life (Human Geography) of

Israel/Bible land (Unit 11 –15)
Unit 1 Nations and Peoples of Israel/Bible land
Unit 2 Religion and religious worship in Israel/Bible land
Unit 3 Home and Family Life in Israel/Bible land
Unit 4 Work and Society in Israel/Bible land
Unit 5 A created earth sacred to God
Assignment File
In this file, you will find all the details of the assignments you must
submit to your tutor for marking. The mark you obtain in these
assignments will count towards the final mark for this course, in the
ratio of 30:70.
Course Materials
Course Guide
Study Units
References
Assessment/Assignment file
Presentation schedule
Tutor Marked Assignments (TMA)
Final Examination and grading
Course Marking Scheme
Course Overview
How to get the most from this course
Tutors and tutorials
Summary
References
Main:
Alexander Pat (Editor) The Lion Encyclopedia of the Bible: Life and
times, meaning and message, a Comprehensive Guide, Lion
Publishing Plc, Herts, England
Baly, D (1957), The Geography of the Bible: A Study in Historical

Geography. Harper & Bros. Publishers. New York. 303pp
Dockey D.S. et al (Eds). Holman Bible Handbook. Holman Bible

Publishers, Nashville, Tn. 894pp
iv
Faniran, A. (2001), Nature in the Bible: A Commentary on God’s

Revelation in His Creation. Sacred – Earth Monograph Series
2: Man & Nature Study Action Centre, Ibadan, 207pp
Faniran, A. (2001), Man as God’s Image. Sacred – Earth Ministry

Monograph Series 1, Man & Nature Study Action Centre,
Ibadan 34pp
Faniran, A. (2004), Tenants on Earth: A Compilation of Sermons on

God, Humans and the Earth. Sacred – Earth Ministry Monograph
Series 5, Man & Nature Study Action Centre, Ibadan, 165pp
Stott, John, (1984), Understanding the Bible. Scripture Union, Bletchlaj,

England, 192pp
Others (Supplementary)
Areola, O & S.I. Okafor (eds), (1998), 50 Years of Geography in

Nigeria: The Ibadan Story, Univ. of Ibadan Press, 474pp
Ayeni, B. and Faniran A. (1990), Geographical Perspectives on

Nigeria’s Development. Nigerian Geographical Association, Dept.
of Geography, University of Ibadan, 335pp
Douglas, I., R. Huggett and M. Robinson, (1996), A Companion

Encyclopedia of Geography, The Environment and Humankind.
Rutledge, London, 1021pp
ASSESSMENT
Self Assessment Exercise (SAE)
Your assessment will be based in tutor-marked assignments (TMA),

seminars and written examination. You are expected to apply the
information, knowledge techniques acquired during the course. The
assignments must be submitted to your tutor within the period of the
deadline. These assignments will count for 30% of your total mark.
At the end of the course, you will need to sit for a final written two-
hour examination for the remaining 70% mark for the course.
Tutor Marked Assignments
Assignment questions for the units are compiled in the Assignment File.
You should be able to complete your assignment from the information
and material contained in your course (study units) material as well as
v
the references. However, you are advised to consult other relevant

sources, including the Internet, to broaden and sharpen your
understanding of the course material.
When you have completed each assignment, send it, together with a
TMA form, to your tutor. Make sure that each assignment reaches your
tutor on or before the deadline given. If, however, you cannot possibly
complete your assignment on time, contact your tutor before the
assignment is due, to discuss the possibility of an extension.
Final Examination Grading
The two- hour examination will consist of questions which reflect the
type of self-testing practice exercise and tutor-marked problems you
have come across. All areas of the course will be assessed.
Course Marking Scheme
The final course mark will be distributed as follows
Assessment Mark
Tutor marked assignments Four assignments, best three marks
of the four count at 30% of course
marks.
Final Examination 70%

Total 100%
Table 1: Course Mark Allocations
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Course Overview
Table 2 brings together the units, the weeks to complete them and the
accompanying assignments.
Table 2: Course Organizer
Weeks End of Unit

Unit Title of work/Study Unit
Activity Assessment
Module 1 Course Guide 1
1 Definitions, scope and content of 1 Assignment 1
geographical knowledge
2 Branches/types of geographical 2 2
knowledge
3 Introduction to the geography of 3 3
the Bible
4 The Bible land 1: a definition 4 4
and delimitation
5 The Bible land 2: 5 5
Nature/Characteristics
Module 2 The land and landscapes of 6 6
Unit Israel/Bible land
1
2 The waters and water bodies of 7 7
Israel/Bible land
3 The plants and shrubs of 8 8
Israel/Bible land
4 The animals and birds of Israel/ 9 9
Bible land
5 The elements, climates and 10 10
seasons of Israel/Bible land
Module 3 Nations and Peoples of 11 11
Unit Israel/Bible land and the Bible
1
2 Religion and religious worship 12 12
in Israel/Bible land and the Bible
3 Home and Family Life in Israel/ 13 13
Bible land and the Bible
4 Work and Society in Israel/Bible 14 14
land and the Bible
5 A created earth sacred to God 15 15
16 Revision 16
17 Examination 17
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HOW TO GET THE MOST FROM THIS COURSE
In distance learning, the study units replace the university lecturer. This
is one of the advantages of distance learning, that you can read and work
through specifically designed study materials at your own pace, and at a
time and place that suit you best. You should see them (study unit
materials) as reading lectures, instead of listening to them in the
classroom. In the same way that a lecturer might set you some reading to
do, the study units also tell you when to read your text materials or
recommended books. You are provided exercises to do at appropriate
points just as a lecturer might give you class exercises.
Each of the study units follows a common format. The first item is an
introduction to the subject matter of the unit and how a particular unit is
integrated with the other units and the course as a whole. Next to this is
a set of learning objectives. These objectives let you know what you
should be able to do by the time you have completed the unit. These
learning objectives are meant to guide your study. The moment a unit is
finished, you must go back and check whether you have achieved the
stated objectives. If this is made a habit, then you will significantly
improve your chance of passing the course.
The main body of the unit guides you through the required reading from
other sources. This will usually be either from your recommended
books, other reading material or from the residual knowledge of your
tutor.
If you run into any trouble, telephone your tutor or visit the study centre,
nearest to you for assistance. Remember that your tutor’s job is to help
you. When you need help, therefore, don’t hesitate to call and ask him to
provide it.
The following is a practical strategy for working through the course:
Read this Course Guide thoroughly, several times to ensure that the
message gets really across to you.
i. Organize a study schedule. Refer to the ‘Course Overview’ for
more details. Note the time you are expected to spend on each
unit and how the assignments relate to the units. Important
information, e.g. details of your tutorials and the date of the first
day of the Semester, is available at the study centre. You need to
gather together all this information in one place, such as your
dairy or a wall calendar. Whatever method you choose to use,
you should decide on and write in your own dates for each unit.
ii. Once you have created your own study schedule, do everything
you can to stick to it. The major reason why students fail is that
they get behind with their course work. If you get into difficulties
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with your schedule, please let your tutor know before it is too late
for help.
iii. Turn to unit 1 and read the introduction and the objectives for
the unit
iv. Assemble the study materials. Information about what you need
for a unit is given in the overview at the beginning of each unit.
You will almost always need both the study unit you are working
on and one or more of your recommended books on your desk at
the same time.
v. Work through the unit. The content of the unit itself has been
arranged to provide a sequence for you to follow. As you work
through the units you will be instructed as to what to read from
your set book(s).
vi. Keep in touch with the study centre. Up-to-date course
information will be continuously available there.
vii. Well before the relevant due dates (about 4 weeks before due
dates), check on the Assignment at the study centre and take note
of your next required Assignment. Keep in mind that you will
learn a lot by doing the assignments carefully and as they fall
due. Do not allow backlog. They have been designed to help you
meet the objectives of the course and, therefore, will help you
pass the examination. Submit all assignments not later than the
due date.
viii. Again, on the exercises/assignment, you will discover that
these are placed both within (under each major section) and at the
end of the unit. Some of the sectional exercises are also used as
TMA at the end. You are free to undertake the assignment either
section by section or together at the end. The assignments are,
however graded per unit at not section by section.
ix. Review the objectives for each study unit to confirm that you
have achieved them. If you feel unsure about any of the
objectives, review the study materials again and again and/or
consult your tutor.
x. When you are confident that you have achieved a unit’s
objectives, you can then go on to the next unit. Proceed, unit by
unit, through the course and try to plan your study such that you
keep yourself on schedule.
xi. When you have submitted an assignment to your tutor for
marking, do not wait for its return before starting on the next unit.
Keep to your schedule. When the assignment is returned, pay
particular attention to your tutor’s comments, both on the tutor-
marked assignment form and also written on the assignment.
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Consult your tutor as soon as possible if you have any questions

or problems.
xii. After completing the last unit, review the course and prepare
yourself for the final examination. Check that you have achieved
the unit objectives (listed at the beginning of each unit) and the
course objectives (listed in this Course Guide).
Tutors and Tutorials
There are 8 hours of tutorials provided in support of this course. You

will be notified of the dates, times and location of these tutorials,
together with the name and phone number of your tutor, as soon as you
are allocated a tutorial group.
Your tutor will mark and comment on your assignments, keep a close
watch on your progress and on any difficulties you might encounter and
provide assistance to you during the course. You must mail your tutor-
marked assignments to your tutor well before the due date (at least two
working days are required). They will be marked by your tutor and
returned to you as soon as possible.
Do not hesitate to contact your tutor by telephone, e-mail or by a visit to

the study centre, if you need help. The following might be
circumstances in which you would find help necessary. Contact your
tutor if:
i. You do not understand any part of the study units or the
assignment(s) readings.
ii. You have difficulty with any exercise.
iii. You have a question or problem with an assignment with your
tutor’s comments, on an assignment or with the grading of an
assignment.
You should try your best to attend the tutorials. This is the only chance
to have face to face contact with your tutor and ask questions, which are
answered instantly. You can also raise any problem encountered in the
course of your study at the tutorials. To gain the maximum benefit from
course tutorials, prepare a question list before attending them. You will
learn a lot from participating actively in the discussions.
We wish you success in the programme.
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MAIN
COURSE
Course Code CTH 011
Course Title Bible Geography
Course Developer Emeritus Professor A. Faniran

Dept. of Geography
Ibadan, Oyo State
Course Writer Emeritus Professor A. Faniran

Dept. of Geography
Ibadan, Oyo State
Course Editor Dr. Olubiyi Adewale

Benson Idahosa University,
Benin
Programme Leader Christine I. Ofulue Ph. D

School of Arts and Social Sciences
Lagos
Course Co-ordinator Rev. Jacob A. Owolabi (Ph.D)

National Open University Of Nigeria
Lagos.
NATIONAL OPEN UNIVERSITY OF NIGERIA
xi

Headquarters
14/16 Ahmadu Bello Way
Victoria Island
Lagos
Abuja Annex
245 Samuel Adesujo Ademulegun Street
Central Business District
Opposite Arewa Suites
Abuja
e-mail: [email protected]
URL: www.nou.edu.ng
National Open University of Nigeria 2006
First Printed 2006
ISBN: 978-058-578-8
All Rights Reserved
Printed by ……………..
For
xii
Table of Content
Page
Module 1 Introductory Geography and the
Geography of the Bible…………………………. 1
Unit 1 Definitions, scope and content of geographical

knowledge………………………………………... 1-9
Unit 2 Branches/types of geographical knowledge……… 10-17
Unit 3 Introduction to the geography of the Bible………. 18-25
Unit 4 The Bible land 1: Definition and delimitation……. 26-34
Unit 5 The Bible land 2: Nature and characteristics…….. 35-47
Module 2 The Physical Geography of the Bible land……. 48

Unit 1 The land and landscapes of Israel/Bible land…….. 48-64
Unit 2 The waters and water bodies of Israel/Bible
land……………………………………………….. 65-72
Unit 3 The trees, shrubs and grasses of Israel/Bible
land……………………………………………….. 73-86
Unit 4 The animals and birds of Israel/Bible land………. 87-97
Unit 5 The elements, climates and seasons of Israel/
Bible land………………………………………… 98-110
Module 3 The People and Society Life (Human Geography)

of Israel/Bible land……………………………… 111
Unit 1 Nations and Peoples of Israel/Bible land ………..111-124

Unit 2 Religion and religious worship in Israel/
Bible land…………………………………………125-143
Unit 3 Home and Family Life in Israel/
Bible land …………………………...……………144-156
Unit 4 Work and Society in Israel/
Bible land…....……………………………………157-170
Unit 5 A created Earth sacred to God……………………171-185
Appendix………………………………………………….. 186
Figures and Maps…………………………………………186-191
xiii
MODULE 1 INTRODUCTORY GEOGRAPHY AND

GEOGRAPHY OF THE BIBLE
INTRODUCTION
This module, as observed above, introduces you to the course and its
title. It contains some vital information on the two “disciplines” brought
together, namely, geography and the Holy Bible, by defining and
describing some salient attributes/characteristics of each. The aim is to
prepare you for what you will be exposed to in the rest of the course,
where specific aspects/components, again of geography and the Bible
are discussed. Basically, this module presents the basic geography of
Bible land, as used in the course.
Unit 1: Definitions, scope and content of geographical knowledge

Unit 2: Branches/types of geographical knowledge
Unit 3: The geography of the Bible
Unit 4: The Bibleland 1: Definition and delimitation
Unit 5: The Bibleland 2: Nature and character
UNIT 1 DEFINITIONS, SCOPE AND CONTENT OF

GEOGRAPHICAL KNOWLEDGE
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 Definitions
3.1.1 Dictionary
3.1.2 References
3.1.3 Operational
3.2 Scope of geography
3.3 Content of geography
3.4 Discussion
4.0 Conclusion
5.0 Summary
6.0 Tutor – marked Assignment
7.0 References/Further Readings
1.0 INTRODUCTION
Bible Geography is a brand new course as far as Nigeria is concerned.

Even globally, it is not common. It is neither in any geography
1
programme that I know, nor in that of seminaries/Bible colleges, in

Nigeria, the closest to it being Archaeology, which, although bears some
resemblance to geography, is not exactly the same as this course.
The reasons for this situation are legion, but the most important ones
relate to the perception and conceptualization of both geography and
theology. This is the way Denis Baly (1957), the author of one of our
referenced sources, put it:
There are clearly two problems in any work of this

kind… The second problem is that expressed by a
friend of mine, who read part of the manuscript (of
Baly’s book), and who commented bluntly,
“Theologians are not interested in geology, and
geographers do not want theology in a geography
book.” There is much truth in what he said. Yet on
the one hand, it is impossible to understand what has
been called the “personality” of a country without
some knowledge of the structure and mechanism of
the climate, and, on the other hand, to attempt to
study the Bible as if it were merely a work of secular
history, is to do violence to its nature (p xii).
Baly went on:
The moment one sets out to examine “the Land and
the Bible”, it is important to take account of two
facts: that the “Land”, like any other land is a
complex and powerful thing, strongly influencing the
lives and thinking of its people, and for this reason,
worthy of a thorough study in its own right, and that
the “Book,” from the beginning to the end of it,
presupposes the existence of one God who is both
active and effective and , … is always “the subject of
the sentence. Therefore, a study of the “Land” which
is merely superficial and rejects the discipline of
examining how the environment is built and a study
of the “Book” which does not take seriously the
nature of the biblical argument, are both of them …
studies without integrity (p. xii).
(see John Stott’s Understanding the Bible pp.24 – 27 for
further comments on this topic)
Talking about geography and the Bible, I can vividly recollect also the
comments by colleagues of mine on the publication and presentation of
the first two in the Sacred – Earth Ministry Monograph series (contained
in your references). The summary of these comments is the “naming” of
a “new” geography as “Christianity (or Christian) Geography.” From all
2
indication, the “new” name, like the word “Christian” when it was first
used for followers of Jesus Christ (Ac. 11:26), was a derisive/sarcastic
way of describing a “pretender” Pastor, a geographer turned priest, but
without attending a seminary. The question to ask, therefore, which has
remained largely unsatisfactorily, answered, is “what is geography and
what is the nature of its scope and content that seems to deny the
relevance of geography?” These are the issues we are going to try to
trash out in as simple a way as possible in this part of the course. We
will try to define geography as well as the scope and content of the
discipline. In other words, what are the major concerns of geographers?
What is the nature of the subject matter of geography, especially that
which predisposes it to be seen by most practitioners, as stated above as
antithesis to or different from theology and vice versa. Fortunately,
however, as shown by the title of this course, times have changed, and
geography is now seen more in the sense of “what geographers do”, thus
making it admissive of virtually any other topic or discipline, including
theology. These issues will lead us to considering the objectives of this
unit.
2.0 OBJECTIVES
By the end of this unit, you should be able to:
i. Define “geography”
ii. Describe the scope of geography/geographical knowledge with
reference to the present course
iii. Enumerate the contents of geographical knowledge, vis-à-vis Bible
Geography.
3.0 MAIN BODY
3.1 Definitions
There are several sources for obtaining the definition of a technical

word, such as geography, or technical phrase such as geographical
knowledge. Among these are dictionaries/encyclopedias and textbooks.
Even dictionaries are of various types. Apart from the level (basic and
advanced), there are the ordinary and technical-cum scientific types. We
give a few examples
3.1.1 Dictionary Definitions
There are numberless dictionaries you can consult for the meaning of
the word “geography” and by implication the phrase “geographical
knowledge.”:
3
a) A.S. Hornsby, Oxford Advanced Learner’s Dictionary of Current

English:
Geography is the science of the earth’s surface,

physical features, divisions, climates, products,
population, etc.
b) W. Little, H.W. Fowler and J. Coulson, 1968 The Oxford

Universal Dictionary Illustrated;
The science that describes the earth’s surface, its

form and physical features, its natural and political
divisions, its climates, productions, etc.
Apart from common English usage dictionaries, there are technical

dictionaries such as those of geography, geology, science, social
science, etc. I present you with one only of these, but you will benefit
tremendously from looking up as many others as possible. The one I
present is:
c) Dictionary of Geological Terms by the American Geological

Institute:
The science that treats of the surface of the earth,

including its form and development, the phenomena
that take place thereon, and the plants, animals and
people that inhabit it, considered in relation to the
earth’s surface …
Self Assessment Exercise 1
1) Assemble at least four words that are common to or contained in

the three definitions above.
2) Check at least two other dictionaries, one from each of common

and technical usage and copy into your note books, to make 5
definitions in all that you have learnt so far.
3.1.2 Encyclopedia Definitions
An encyclopedia, if you have ever seen one, is a work that contains

information on many if not all branches of knowledge, usually, as in
dictionaries, arranged alphabetically. Again, as also true of dictionaries,
encyclopedias also contain exhaustive information on specific or branch
of knowledge such as geography, geology, etc. Let us, again, look at a
three examples:
4
i. Chambers Encyclopedia by International Learning Systems

Corporation Ltd, London, 1969; Vol VI:
… the science of the earth … the systematized knowledge of our

globe …
ii. The World Book Encyclopedia by Field Enterprises Educational

Corporation, Chicago, 1975:
… the field of knowledge that studies the earth as man’s

home. Geographers are interested in where people, plants
and animal live, and where rivers, lakes, mountains, cities
and other natural and manmade geographic features are
found. They study why these features are there, and how they
are interrelated. The word geography comes from the Greek
word geographia, which means earth description.
iii. Companion Encyclopedia of Geography: the Environment and

Humankind, ed. I. Douglas, R. Huggett and M. Robinson:
The distinctiveness of the geographical discipline has always lain

in the extent to which it accommodates a concern for the physical
as well as the human environment and in its early vision of an
integrated and holistic world: a habitat; a place of organic life.
Mention at least one thing that is common to both and one thing that
separates the three definitions given in this section.
3.1.3 References
B. Ayeni and A. Faniran, Geographical Perspectives in Nigeria’s

Development.
1) Get a copy of the reference, copy the others stated on p. 292, and
at least one other given in the rest of the chapter. (Of course there
are many more contained in the other contributions to the book)
2) Consider Hagget’s definition in relation to your course, especially

the aspect of the Bible land.
5
3.1.4 Operational Definition
For the purposes of this course, Bible Geography is defined as the broad
synoptic view of the relationships (spatial, ecological, symbiotic)
between and among, on the one hand, the physical and human attributes
of Israel/Bible land and, on the other hand, the content of the “Book”,
i.e. the Holy Bible.
Find out from a good dictionary, the meaning of the key words/phrases
in the above definition, namely, “synoptic view,” “relationships,”
“ecological,” “symbiotic,” “physical attributes” “human attributes.” In
the case of the last two, list two attributes that you know in each case for
Nigeria.
3.2 Scope of Geography
The scope of a discipline refers to the range of activities, issues,

observations, topics, etc., of interest to the practitioners of the discipline.
In the case of geography, and as shown in the definitions above, the
range is quite wide, indeed, ill defined: in fact, as stated above one
popular definition is:
Geography is what geographers study/do,
meaning that virtually everything that occurs/exists on the earth’s

surface has a geographical component.
The present course is an example of the “fluidity” that marks

geographical knowledge. It means that if we have “Bible Geography”
we can always map out geography in virtually all other
enterprises/worlds of human life. For this course, the scope is as defined
but not limited to it. There is always room for expansion, more so when
this, as observed above, is a relatively new area of study and is certain to
grow with time.
List the topics to be covered in this course (see Course Guide) and
consider whether, in the light of the definitions above, any one does not
really belong.
6
3.3 Content of Geography
The word “content” is used in at least two senses here. First, it is used to
express what is contained in the discipline as its practitioners conceive
it. In this sense it is akin to the idea expressed as “scope” above.
Secondly, it refers to the substance or essential meaning of the
geographical information/knowledge. This is where the issue of the
“core” or “message” of the geography referred to above comes in.
Another way of describing this is in terms of the utilitarian values of
geography or the ways geographical knowledge benefits humankind:
that is to say: “geography in the service of humankind”.
A component of this (utilitarian) value is being emphasized in this

course, namely, how a good knowledge of the geography of Israel/Bible
land can help, and indeed has helped, better understanding of the
message of the Bible, and vice versa. This is anchored on the close
(symbiotic) relationship between, on the one hand, the physical and
human (including spiritual) components of the land, of a people and, on
the other hand, their cultural heritage generally and religion in
particular. This is the real point of this course, as shown elsewhere in
this course book.
In short, the content of geography is that of relationship and

interrelationships between humans and their environment and all the
components involved in such relationships constitute the content of
geography.
1. Go over the definitions of geography in 3.1 above and identify

(mark out, write out) those that you consider best or that most
closely address the content of geography in the sense of its
substance or essential meaning.
2. Get on the internet to access more definitions/descriptions of

geography.
3.4 Discussion
You will discover that the three topics discussed in this unit are closely
related. The definitions, in addition to giving the meaning of the word,
also refers to the scope or coverage area as well as the content or
essence of the discipline. Yet it is very important to capture the message
under each, all of which are vital to the gasping of the course content.
They form a foundation over which the superstructure is built, and, as
the Psalmist says:
7
If the foundation be destroyed, what can the righteous do?

(Ps. 11:3)
4.0 CONCLUSION
Geography is a science, which, with other disciplines, is out to “unwrap”

the “mysteries” of the earth, with particular reference to earth’s surface
phenomena. The list of these phenomena (the earth and all that is in it,
Ps. 24:1) is limitless, classified as they have been into physical and
human phenomena, including human – made features. The goal of
geographical knowledge is to unravel the nature as well as the links and
interlinks between and among these phenomena.
5.0 SUMMARY
The survey of the definitions, scope and content of geography presented

in this unit are meant to help you have an idea of what geography is so
that you can follow the discussions that follow. Of course, we shall have
more to say about this discipline of geography as the course progresses.
For example, in the next unit we shall describe some examples of the
branches/types of geography, to further increase your grasp of the
course.
6.0TUTOR – MARKED ASSIGNMENT
Certificate
1. Compare and contrast the two sets of definitions above – dictionaries

and encyclopedias. Mention at least one thing that is common to both
and one thing that separates them.
2. List the topics to be covered in this course (see course guide) and
consider whether, in the light of the definitions, above, any one does
not really belong.
Diploma
1. Compare and contrast any two definitions of geography you have

learnt in this unit.
2. Discuss the operational definition of “Bible Geography”
8
7.0REFERENCES/FURTHER READINGS
B. Ayeni and A. Faniran, (eds.) 1990, Geographical Perspectives on

Nigeria’s Development: chap 22, by L.K. Jeje.
Dictionaries, Encyclopedias
Internet
9
UNIT 2 BRANCHES/TYPES OF GEOGRAPHICAL

KNOWLEDGE
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 History of geographic thought
3.2 Devolution of geography
3.2.1 Location
3.2.2 What Places are like
3.2.3 The Changing Face of the Earth
3.2.4 Space Relation
3.2.5 Branches/Divisions of Geography
3.3 Place of Bible Geography
4.0 Conclusion
5.0 Summary
6.0 Tutor – Marked Assignment
1.0 INTRODUCTION
We ended the last unit with a note that the discussions of definitions,
scope and content of geography preempt or presuppose what to expect
in the present unit on branches, types or divisions of geographical
knowledge. This is particularly so of definitions and other discussions,
which enumerate some of the features or phenomena of the earth’s
surface of interest to the geographer. However, as you will discover in
this unit, there is not one fool-proof way of dividing geography into its
component parts or divisions. Therefore, what I am presenting to you in
this unit are the popular divisions applicable in Nigeria, especially
Nigerian universities, using the example of the country’s premier
university, the University of Ibadan. Nevertheless, to the extent that
most other universities have taken after the Ibadan system, with minor
differences here and there, you will discover that the Ibadan system is
quite representative of most other universities, including those outside
Nigeria. I will be surprised if what you have in this unit is significantly
different from that of your own university, the National Open University
of Nigeria.
Accordingly, I am inviting you to join me as I run through the most

common types/divisions of geographical knowledge in the world today.
But, before that, it will be necessary to point out that, as you will expect,
the situation has not always been as it is presently and is not likely to
10
remain so for too long after. After all, we live in an ever – changing,
very dynamic, world and any living subject, of which geography is one,
will have to change with time, if it is to continue to serve the people; if it
is to live up to its essence or content.
2.0 OBJECTIVES
The major objectives of this unit include:
i. Discuss the history of geography thought

ii. Describe the devolution of geography into branches or
specializations
iii. Describe on the focal message/content of geography as a
scientific discipline
iv. Discuss the contemporary situation of geographical
knowledge/discipline
v. Comment on how Bible Geography fits/fails to fit into the picture
of things, vis-à-vis contemporary geography
3.0 MAIN BODY
3.1 Brief History of Geographic Thought
Geography, as a way of studying the earth’s surface, dates back to the

ancient Greeks, among whom the subject was held in high esteem, as
not only worthy of attention of philosophers, but also of great practical
importance to the affairs of humans, including human living generally,
military affairs, governance and business. At that time, knowledge was
an integrated whole and geographical knowledge formed a major
component of that knowledge.
Like many other disciplines, the development of geographical thought

and knowledge featured such phases as ancient, renaissance, early
modern and modern.
During the ancient/early days, geographical knowledge was contained in

the works of poets and mystics and, therefore, was largely, in the words
of W.D. Thornbury, a foremost early 20th century geomorphologist,
“fanciful and ludicrous.” A.A. Miller, in the Chambers Encyclopedia,
actually described the geography of ancient times as fanciful and
lacking in logical consistency. For example, the ancient Egyptians
deemed that the sky was a solid ceiling supported above the earth by
four pillars, corresponding to the four cardinal points.
a) The Homeric poems are famed for containing many echos of the
geographical lore gathered by pre-Greek seafearers, which are
11
woven into the story of Odysseus, a mixture of fact and fable.

Homer was, therefore, regarded, in some circles, as “the father of
geography”, even though most geographers regard Herodotus (c.
450 BC) as the real father of the discipline.
b) Ptolemy, who lived during the renaissance period, precisely at the

beginning of the 15th century, provided another landmark in the
development of the geographic thought. His (Ptolemy’s)
geography, with the accompanying maps, began a new era for
geography. In particular, globes and maps were constructed with
a network of latitude and longitude, which enables the accurate
location and presentation of the ever-increasing geographical
information.
c) The systematic Portuguese voyages of discovery directed by

Prince Henry the Navigator, as well as later ones, constituted
another set of landmarks in the development of geography and
geographical knowledge. Another discovery, during the
renaissance, which helped geography and geographical
knowledge, was the telescope, by Galileo, while Edward Wright
pioneered the attaching of telescopic sights to surveying
instruments, another big boost to the expanding geographical
horizon.
d) The expansion of overseas colonies, overseas trade and of the

volume of naval and merchant shipping notably in England, the
Netherlands and France, in the 17th and 18th centuries, further
ensured both popular and official interest in geography. The
result is an explosion of geographical knowledge and the debut of
specializations, discussed more fully in the next section.
Specifically, regional geography and systematic, especially
physical, geography were already taking shape.
e) The founders of modern geography are usually considered to be

Alexander Humboldt (1769 – 1859) and Karl Ritter (1779 –
1859); the former a great scientist and traveler, the latter an
historian who systematized and minutely scrutinized available
recorded geographical observations. Other important names in
the development of modern geography included: H.J. Mackinder
and A.J. Herbertson
f) The Second World War consolidated the position of geography

and geographers, whose contributions to strategy in war and to
reconstruction in peace was much appreciated.
12
1. The next time you go to a library (especially University Library)

ask for a copy of a book on the history of geography and attempt
to fill up gaps left in the above presentation. Examples are:
E.H. Bunbury 1883. History of Ancient Geography (2 vols.)

C.R. Beazley, 1901. Dawn of Modern Geography (3 vols.)
R.E. Dickinson and O.J.R. Howarth, 1924, History of Goegraphy
G. Taylor (Ed.) 1957, Geography in the 20th Century
2. Compile a list of foremost geographers named above and write at

least one important contribution made by each of them.
3.2 Devolution of Geography
A discussion of the devolution of geography into branches, divisions or

specializations necessarily brings up that of what some geographers
describe as “the main ideas or concerns of geography.” Four such ideas/
concerns are:
1) Location of features, places and people

2) What various parts of the earth are like and how they
differ from each other
3) How the various geographic features came to be where
they are, and
4) The space relations of the features, areas and people to one
another.
3.2.1 Location: A major task of geography is to tell where places are

and to interpret the advantages and otherwise of their locations;
one way geographers do this, i.e. location, is through maps.
3.2.2 What places are like: Most people desire more information
about places than their locations give. They want to know, in
addition:
The nature of the surrounding (natural and human influence),
How people have used the land (sites),
What house type the people live in,
What the nature of the available infrastructure is like, e.g. roads,

and water supply is
13
What the inhabitants are like, and
The extent the place is similar to or different from other places

and so on.
3.2.3 The changing face of the earth: Changes are made to places
by:
Humans, (through slum clearance, settlement, agriculture,

mining, etc.) and
Nature, (by rock weathering, erosion, deposition, climate, among

other forces, including the catastrophic types such as earthquakes,
volcanoes and tornadoes).
3.2.4 Space relation: While astronomers study the space relations of

stars and other heavenly bodies, geographers study the space
relations of earth’s, places and features, like:
Rivers and settlements,
Landscape and settlement pattern,
Water and human welfare,
Natural resources and development potential, and
Human activities and environmental pollution/degradation
3.2.5 Branches/Divisions of Geography
As geographical knowledge witnessed continuous

expansion/explosion the discipline devolved/divided into
specialisms, grouped under one or the other of:
Physical geography (PG),

Human geography (HG),
Regional geography (RG), and
Geographic thoughts and methods (GTM).
1. Obtain a copy of the prospectus of any Department of Geography

and read the course descriptions and determine which branch of
geography they fall into.
14
2. Compare the above list with that of the NOUN, if any.
3. See if you can fit your own course (Bible Geography) into any one
or more of the topics, in 3.2.5 above. .
Obtain a book or any other written material, including the internet,

which discusses the importance of geographical knowledge, and copy
into your notebook, what the source has to say on any two of the
following:
a) Knowledge about the earth

b) Intellectual development of adherents
c) Good, intelligent and responsible citizenship
d) Aid to intelligent travel
e) Cooperation (interrelationship) with other fields of knowledge.
(An encyclopedia of Geography should assist you on this assignment)
3.3 The Place of Bible Geography
The question to ask, as preempted above, is: where do Bible Geography

comes into all these? It could be in the area of “cooperation with other
fields of knowledge”, namely, Bible Knowledge As a matter of fact, it is
more than this. Rather, it goes to the “heart” of geography itself, namely,
human – nature interaction. The
… main purpose is to show how the land (geography) of

Israel became an inseparable part of the very essence of the
Jewish people and to explain the significance of this
relationship to all who accept the Bible as part of their
cultural heritage (Nature in the Bible, p. 2).
In other words, Bible Geography, like Medical Geography, stands

squarely at the interface between the land and the people of the Bible
land and so can be regarded as belonging to human geography, but with
a significant difference. This is the fact that in this case, the emphasis is
on the proper understanding of Biblical message via close attention to
the spiritual (symbolic) connotation of the specific natural and other
physical objects of Israel/Bible land in particular and the entire world in
general, especially these who use the Bible as a guide to life and living.
15
Discuss the quotation above in relation to Nigeria, i.e. how the land
(geography) of Nigeria relates to the contemporary Nigeria culture.
4.0 CONCLUSION
It is not easy to draw a clear-out conclusion on the material content of

this course. Nevertheless, it is reasonable to say that we have attempted
to fit our course into the main stream of both geography and theology.
Bible Geography is viewed here as one of the ways of looking at the
nature-human interaction as well as contributing to intellectual
development. As we would see later in the course, one important
phenomenon of Biblical knowledge is spiritual enrichment via
revelation. In other words, taking this course seriously should
tantamount not only to a better understanding of the Bible but also a
better understanding of our present (this) world and our future (eternal)
home.
5.0 SUMMARY
I have attempted in this unit to expose you to:
 The evolution of geography and geographic thought and

knowledge
 The major types/branches/divisions of geographical
knowledge
 The focal message or core of geography
 The place of Bible Geography in the educational curriculum
In doing this, it is expected that you would have been exposed more to
the assignment of or rationale for this course.
6.0 TUTOR – MARKED ASSIGNMENT
Certificate
1. Compile a list of foremost geographers named above in this unit and

write at least one important contribution made by each.
2. Justify in your own words, the inclusion of Bible Geography in your

programme, based on what you have learnt in this unit.
Diploma
1. Justify the inclusion of bible Geography in you programme
16
2. What will you say is the core or holistic roots of geography and
how this relates to the Bible?
7.0 REFERENCES/FURTHER READINGS
The World Book Encyclopedia. Vol 8, pp. 90-98. field Enterprises

Educatinal Corporation, Chicago.
Chambers Encyclopedia vol. VI, pp 213-218, International Learning

Systems Corporation Ltd, London
O. Areola and S.I. Okafor, 50 Years of Geography in Nigeria, Ibadan

Univ. Press
Faculty of the Social Science, University of Ibadan Prospectus, 2002-

2003
A. Faniran, 2001, Nature in the Bible, Man and Nature Study Action
Centre, Ibadan
A. Faniran, 2001, Leaders in Nigerian Geography. Dept. of Geography,

Univ. of Ibadan
17
UNIT 3 THE GEOGRAPHY OF THE BIBLE
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 The Bible in retrospect
3.1.1 Name
3.1.2 Content
3.1.3 Characteristics
3.2 Medieval geography: Palestine as the centre of the world
3.3 The Bible and the age of the earth/universe
3.4 The Bible and creation story
3.5 The Great flood
3.6 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
I concluded unit 2 of this course with a case of some sort for and on
behalf of our course: Bible Geography. According to Denis Baly, the
author of one of the textbooks for this course, there are at least two
problems that may confront a study of this nature, namely: They:
o The temporal dimension of the Biblical period

o The apparent “conflict,” or is it “incongruence,” between geography
and theology (see unit 1 above)
You need not worry about any one of these problems raised by Baly,
since the course content has obviated both problems. The Bible is taken
as a book “for all times”, same as geography. The area of interest in this
course, also referred to as Israel/Bible land, is essentially Palestine, as
understood in the modern times, while some neighbouring countries are
included, but not to the same detail.
2.0 OBJECTIVES
i. Discuss what the Bible says about the earth
18
ii. Discuss what the Bible says about creation
iii. Analyse the Great Flood as narrated in the Bible
3.0 MAIN BODY
3.1 The Bible in Retrospect
3.1.1 Name
English – speaking Christians use three major titles to refer to their holy
book: – Bible or the Holy Bible.
o The Scripture or Holy Scripture and the

o Word or the Word of God
They also refer to its two major parts as:
o The Old Testament (OT) and

o The New Testament (NT)
The word Bible is from Greek biblia, meaning books or scrolls
The word Scripture is from Latin Scriptura, meaning writing
Word is a translation of the Hebrew dabar and Greek logos
3.1.2 Content
The two major parts of the Bible are the OT (39 books) and the NT (27
books), making 66 books in all
Most of OT was written in Hebrew
The OT is the Holy Scriptures of Jewish people who divided it into 3

sections, viz: The Law, the Prophets and the Writing, while Christians
divides the books to law, history, wisdom and prophesy
The NT was written in Greek, with Aramaic words scattered throughout,

e.g. Abba (Mk. 14:36); Talitha koum (Mk. 5:41), Maranatha (1 Cor. 16:
22) and Golgotha (Matt. 27:33)
The Bible also contains several kinds of literature, sometimes called

“literary genres”, namely: histories, parables, songs, proverbs,
genealogies, laws, gospels, letter, apocalypses, ethical techniques,
19
narratives, hymns, doctrines, thank-you notes, prophesies, confessions

of faith, sermons and many more.
3.1.3 Characteristics
The Bible is characterized by both variety and unity.

♦ A variety Book:
o The diverse original languages
o The diverse books and kinds of literature
o The long time span - >1000 years – of writing
o Several dozen “authors” in different societies, geographical
locations and diverse purposes.
♦ A unified Book
o The core message is about God/Jesus Christ
o Although written in the ancient times, addresses people of
all ages, i.e. always current, always contemporaneous,
always relevant
o A simple but profound Book. It has message for children
and philosophers as the same time
o The Bible is the most widely read, most widely studied
book in the world.
o It is both a human and a divine book. It is written by
humans, (not dropped out of heaven on “golden
plates”); under the inspiration of God (2 Tim. 3:16).
o It is the unique, indispensable Resource Book of
Christians and the Church
o It is a light for our paths (Ps. 119:105); tastes like honey in
the mouth (Ps. 119: 103) and a weapon in the fight for
a strong faith (Eph. 6:7)
o Provides Christians with a world view; a set of moral values
and an occasion to experience God
o Binds Christians together as a family (of God)
o Tells Christians the meaning of their lives
o Every Christian can say with the Psalmist: “Oh, how I love
your law! I meditate on it all the days (Ps. 119:97)
1. Mention at least 5 kinds of literature found in the Bible
2. Mark with a x which of the above points about the Bible in 3.1.3
above, which you are knowing for the first time. Work out the
percentage.
20
3.2 Medieval Geography and Palestine as the “center” of the

world
Early Bible students stressed the “central” location perspective of

Palestine as the centre of God’s activities on earth, in the midst of His
people.
The idea of a land prepared by God to receive His people, and which
qualifies as the “centre” of the universe, has its equivalence in the
Garden of Eden (Gen. 2) and Egypt/Goshen (Gen. 39:45), in the
physical sense, and the Ministry of John the Baptist (Lk. 3), in the
spiritual sense.
The “Medieval” (ancient) view of Palestine is the divine view and

therefore, the correct view, which is to be taken seriously, especially in
the spiritual sense. The heavenly Jerusalem, like other places where
God’s people are settled and live, is the “centre”(nadir) of the world, the
point from where God’s light shines to the rest of the world, the focal
point of God’s kingdom.
1. Read the above paragraphs and summarize the message contained

therein, with particular reference to Palestine/Bibleland being the
“centre” of the world.
2. Based on Baly’s statement, mention three reasons to justify

Palestine as the center of the world. John Stott, in his
Understanding the Bible, has a succinct discussion of this topic
which will benefit you a lot.
3.3 The Bible And The Age Of The Earth/Universe
The Bible does not only present its “home front” as the centre of the
world, it also provides information on the age of particular events of the
earth’s surface. This is particularly so of the “chronology” in Genesis 5,
among others.
Besides, the Psalmist, among others, wrote as follows
My frame was not hidden from thee,

When I was being made secret,
Intricately brought in the depth of the earth (Ps. 139:15)
21
Theologians have, however, erred in the area of dating, especially those

who put the creation story back to only 4004BC. This created so much
problem for geographers generally and landform geographers/geologists
and soil scientists in particular, since it is impossible to reasonably
explain the phenomena of their interest within the stipulated (4004 BC)
age of the earth. The result was the use of false paradigms and
explanatory frameworks such as catastrophism.
According to this paradigm, and following on the myopic

understanding/interpretation of the “let-there-be” and “there-was” orders
in Genesis 1, the catastrophists compromised the natural, observable
processes and instead promoted, unnecessarily, the supernatural. God so
good, the empirical view supplanted the false theoretical view and
landform geography (geomorphology) flourished/flowered/blossomed.
The Bible is not to be read and understood in literal terms; rather, it uses
some sort of “coded” language, which points to fundamental truths. As
stated above, the Biblical message is for both children as for adults, for
both the simple minded and the philosopher, for both the simple believer
and the academic theologian.
1. Comment on the statement “in the beginning God”, vis-à-vis the

theologians’ approach to working out the age of the earth.
2. What does science now say about the age of the earth? How old are
the oldest rocks of the earth’s surface, according to scientists?
3.4 The Bible And Creation Story
A major message of the Bible is that God is the creator (Gen. 1:1) and
sole owner (Ps. 24:1) of the earth.
The detail and significance of this version of the origins of earthly (and
heavenly) things have been widely discussed in literature.
The creation story is very well known to Christians generally and Bible
students in particular. For those not too familiar with it, read chapters
1-4 of Tenants on Earth, among others. Chapter 4, in particular
discusses the creation story alongside its “adversary,” the theory of the
organic evolution.
One major point, which is central to this course is that if God owns the
earth and all that is in it (Ps. 24:1), and wills (gives) it to humans (the
children of men (Ps. 115:16), to benefit from, we should be careful how
22
we relate with our world or the entire created things. Tenants on Earth
makes a case for “responsible citizenship and environmental
evangelism” as our watchword in this relationship. In other words Bible
Geography, by introducing God into geography, has provided a way of
addressing two core concerns of geography, namely:
o Returning to geography’s holistic roots and

o Echoing a message that geography has the potential to lie at the heart
of fundamental problems of habitat change and human impact and …
about the vital issue of planetary management (see Douglas et al’s
definition of geography in unit 1).
This issue is addressed more fully in unit 15, among others, in this
course.
Finally, the creation story is central to the message of the Sacred –

Earth Ministry, being advanced by your tutor and his team on the Man
and Nature Study/Action Centre, an NGO committed to promoting the
message of Man in Harmony with Nature. This harmony, which has
been largely elusive, is currently being promoted via the concept of a
creation (the universe) sacred to God and to be approached in awe,
reverence, fear, etc. of Him.
Comment briefly on the view that the story of the Biblical creation of
the earth is just one of the “fables” speculating on the origin of the
world, first as a Christian and secondly as an atheist.
3.5 The Great Flood
This event is of interest in this course/unit for the following reasons:
i. It provides another side of the God of creation, namely, God who

not only creates but is also capable of destroying
ii. Like the “let-there-be” interpretation, the story was used, over a
long period, by landform geographers, to explain the origin of
many features on earth, within the concept/principle of
catastrophism or suddenness, as opposed to the more gradual and
consistent operation of the natural forces of water, wind, ice, etc.,
at the earth’s surface.
iii. The flood story vividly demonstrates the way God deals with His
people, in both judgement and mercy. It shows how He saves His
own and judges those who disobey Him.
23
iv. The flood story provides an opportunity for God to enter into new
covenant(s) with His people (Gen. 8 –9).
1. Write out the term of the covenant(s) God made with Noah after
the flood.
2. Describe the role played by Noah in the great flood story.
4.0 CONCLUSION
This unit has shown various ways as contained in the Bible by which
God relates with the earth He created, including the people, the sole
beneficiaries of God’s creation, otherwise called “nature.” The
choice of only two topics – creation and the flood – has been
strongly influenced by the tutor’s background in geomorphology.
Specifically, the two topics illustrate how easy it is to misunderstand
and misinterpret the Bible, even by theologians. Fortunately, God,
who is TRUTH, did not allow “fables” to persist. He continues to
show His people “His way” as He continually reveals Himself and
the secrets of nature to humankind. Praise be His Name.
5.0 SUMMARY
This unit has discussed some important topics on the geography of the
Bible. These include:
o The Bible – its naming, content and characteristics

o The ”study area” of the course, namely, Palestine
o The ways people have used the Bible (mostly wrongly) to explain
nature, e.g. age of the earth and origin of things
o The correct interpretation of Bible message
It is expected that through the material in this unit, you would have got
deeper into the course. At least, you would have known what is meant
by Bible land and the close relationships between God and that land and
by, implication, the relationship between God and the earth as well as
the entire creation.
24
Certificate
1. Comment on the statement “in the beginning God,” vis-à-vis the

theologians approach to working out the age of the earth.
2. Comment briefly on the view that the Biblical creation is just one
of the fables speculating on the origin of the world.
3. Write out the terms of the new covenant(s) God made with Noah
after the flood.
Diploma
1. Discuss the view that the Biblical creation story is not just one of
the fables speculating on the origin of things but rather a
statement of divine truth
2. Compare and contrast the terms of the covenants God made with
Abraham and Noah.
D. Baly, 1957, The Geography of the Bible: A Study in Historical

Geography, Chap. 1
S. Dockery (ed.) Holman Bible Handbook, pp 2-4
Douglas, I. R. Huggett and M. Robinson, 1996, Companion

Encyclopedia of Geography, pp 1-7
A. Faniran, 2004, Tenants on Earth, chaps 1-4, 6
Stott, J., 1984, Understanding the Bible. Scripture Union, Blechlay,

England.
The Bible, Genesis, chap 1-2, 6-9
25
UNIT 4 THE BIBLE LAND 1: DEFINITION AND

DELIMITATION
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 Israel
3.1.1 The Israeli nation/territory
3.1.2 The place where Jews sojourned
3.2 The “neighbours” of Israel
3.2.1 Egypt
3.2.2 Canaan
3.2.3 Philistine
3.2.4 Assyria
3.2.5 Babylonia
3.2.6 Persia
3.2.7 Greece
3.2.8 Rome
3.2.9 Other nations
3.3 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
I attempted, in unit 3, to describe the concept as well as aspects of Israel/

Bible land, using the name Palestine. I shall continue this description in
this and the next unit, to complete this (introductory) module.
2.0 OBJECTIVES
i. Locate the Isrealites’ territory

ii. Locate Places
iii. Identify some neighbours of Isreal
3.0 MAIN BODY
26
3.1 Israel/Palestine
3.1.1 The Israelite Nation/Territory
The nation/territory of Israel is the land promised by God to Abraham

and his descendants (Gen. 12:2; 13:15; 15:7; 17:8; 50 24; Ex. 6:8; Lev.
20:24; Num. 14:8; Deut. 6:10; 3:20; Josh. 5:6; Jud. 2:1) and eventually
occupied by the descendants of the children of Jacob, under Joshua, on
their return from Egypt. Joshua, at the point of entry stated:
Break camp and advance into the hill country of the

Amorites; go to all the neighbouring peoples in the Arabah,
in the mountains, in the western foothills, in the Negev and
along the coast, to the land of the Canaanites and to
Lebanon, as far as the great river, the Euphrates. See, I have
given you this land. Go in and take possession of the land that
the LORD swore he would give to your fathers – Abraham,
Isaac and Jacob – and to their descendants after them (Deut.
1:7-8).
The nation of Israel used to make up most of the region once called
Palestine, the Holy land of the Bible. To many Jews throughout the
world, a Jewish nation in Palestine is the ideal home where they will be
free from all persecutions, their safe castle.
The capital city of Israel (today) is Jerusalem; the official language

Hebrew; the surface area 20,700km2; the population over 80 percent
urban, a substantial proportion (10%) of whom are Arabs, who live in
largely farm villages; the literacy level is very close to if not really 100
per cent.
The Israelite nation is constantly in a state of war, so that all Jewish men
and unmarried Jewish women serve in the military, on reaching the age
of 18 [the age of recruitment into the army, in the Biblical times, was 20
(Num 1:3)].
3.1.2 The Place where Jews Sojourned in the Biblical Times
Abraham is the progenitor of the Jews (and Arabs). He was called out of
his father’s native town of Ur in ancient Mesopotamia and wandered in
many lands before finally settling in a part of the land his ancestors
finally occupied (Ac. 7:2-4). He was recorded as having visited Egypt,
among other places (Gen. 12:10-20).
27
Joseph, one of Jacob’s 12 children, also went to (was sold into) Egypt
where he was made to “prepare” to receive his entire family (of 72)
(Gen. 46).
The Israelites lived in Goshen, Egypt, for over 400 years
The people of Israel (Northern Kingdom) were deported to Assyria,

after the Assyrian conquest around 722 BC (2Kgs. 17: 18-23).
Subsequently, the Northern Kingdom was settled by Assyrians, an
abomination to God (2Kgs. 17:24-33) and extreme punishment for
God’s children
The people of Judah (Southern Kingdom) were also carried into

Babylonian captivity, for 70 years (2Kgs. 25)
However, there is limited record of the impact of the Jews in these

places, which they regarded as foreign land, compared to what we have
in Israel.
1. Try your hand at drawing a map showing the route taken by

Abram from Ur to Beersheba (use a suitable Bible). You can also
show Egypt and Assyria on the same map. It will help you have a
clearer view of the reality of the Bibleland.
2. List the countries in which the Israelites sojourned during

Biblical times.
3.2 Israel’s Neighbours
Reference was made above to Egypt, Assyria and Babylonia, as

locations where Israelites sojourned for varying lengths of time.
However, these do not exhaust the list of peoples and countries Israel
interacted with during Biblical times and to which reference is made in
the Bible. Some of such countries are discussed briefly in what follows,
again to show they are real places on this planet and not in heaven or
somewhere else in people’s imagination. However, unlike
Israel/Palestine, which we discuss later in detail, only brief comments
are made here, to help our understanding of the Bible.
3.2.1 Egypt/Egyptians
Egypt is part of the huge Sahara Desert but has the advantage of the
River Nile, which gives her life. Every year, tropical rains in East Africa
cause the river to flood it banks and to bring down masses of mud,
28
which it deposits in the delta regions and along its immediate banks, to
form rich soil for crops. Goshen, where the Israelites lived for over 400
years, was in the region of the great Delta triangle, entirely formed of
the Nile mud. Goshen’s location was described by Joseph as “near me,”
i.e. near the capital city of Memphis, close to the point where the valley
widens into the Delta:
You shall live in the region of Goshen and be near me

You, you children and grandchildren, your flocks and
herds, and all you have (Gen. 45:10)
Goshen is described in the Lion Encyclopedia of the Bible as:
A fertile area of the eastern Nile Delta …. a good place for

their flocks and herds … close to Pharaoh’s court … (p. 262)
The Pharaoh was supreme ruler, and was assisted by great and wise
men, including his dream interpreters: dreams mattered to all classes of
people, prisoners as well as kings (Gen 40-41)
Both Egyptians and foreigners had to work as labourers on building

sites, especially making bricks (Ex. 1, 2)
Unlike Israel, Egypt had many gods, all from nature:
 Re (the sun god)

 Thoth/Khons (moon god)
 Nut (sky goddess)
 Geb (earth god)
 Hapi (Nile/flood god) etc.
These gods are grouped into “families,” with a chief god and goddess as
husband and wife, respectively, and with lesser gods and goddess as
their sons and daughters, respectively.
Unlike Israel’s God who dealt with His people in history, required
obedience to His just laws (1 Sam. 15:22) and had no personal needs,
Egyptian gods had to be fed three times a day, i.e. they are natural as
opposed to the divine God of the universe, the God of Israel.
It is no surprise, therefore, that the Bible condemns such gods and

people who worship them; it is no surprise also that the Bible detests His
people “going back to Egypt,” except when absolutely necessary, since
“going back to Egypt” means getting into idolatry.
29
Egypt’s greatest legacy to the world is writing – the hieroglyph; just as

that of the Israel is the universal God.
3.2.2 Canaan/Canaanites
Canaan’s great legacy is the alphabet, preserved in names scratched on

cups.
Canaan was at one time part of the Egyptian province which extended to
Lebanon, Syria and what later became the land of Israel; the land then
extended from the original coastal plain (see below) to the forested hills
to included the Amorites (Num. 13:29; 35:10; Jos 5:1) and a number of
others stated in Deuteronomy 7:1, namely, Hittites, Girgashites,
Perrizzites, Hivites and Jebusites, a real mixture of peoples.
The Canaanites had many things closely related to the Israelites,

including language and farming practice. But the Canaanite religion was
quite different. Thus, while the Israelites found it easy to settle in the
land, on account of the similarities, they were forbidden to mix and
marry with the Canaanites. In fact, everything to do with the Canaanite
religion was to be destroyed (Deut. 7; 12:1-3). Unfortunately for the
Israelites, the attractions of a fertility God (Baal) as well as its much less
demanding worship, constituted a real problem, leading them (Israelites)
to sin against their God and constantly sliding towards disaster.
3.2.3 The Philistines
The Philistines, also known as “sea peoples,” lived in 5 cities, to the

southwest of Israel: Ashdod, Ashkelon, Ekron, Gath and Gaza, each ruled
by a ‘Lord’.
The Philistines were a constant threat to the Israelites, especially in the

days of the Judges, Samuel, Saul and David, as both peoples fought to
control the same land.
David, however, put an end to the Philistine threat (2 Sam. 5:25), but
without bringing them under Israel. Philistine remained independent) of
Israel and even caused occasional disturbances for a long times.
The Bible gives Philistine gods Semitic names: Dragon, with temples at
Gaza and Ashdod; Baalzebub, worshiped at Ekron and Ashtoreth
(Astarte)
3.2.4 The Assyrians
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Assyrian records point to the Semitic origin of the Assyrians, with

language closely related to that of the Babylonians (see below)
The Assyrians are presented in the Bible largely as cruel imperialists.

This was shown in the way they treated rebels, by deporting them to
other parts of their empire and replacing them with strangers (vide the
capture of Samaria (2 Kgs. 17:6, 24; 18:31,32)
At a stage, under emperors Esarhaddon and Ashurbanipal, the Assyrian

Empire covered Egypt, north Arabia, Syria, parts of Turkey and Persia.
The Assyrians came into the Bible at the time of the last kings of Israel,
during the time of Prophets Amos and Hosea (in Israel) and Isaiah (in
Judah). They captured Samaria (the Northern Kingdom) and a large
chunk of Judah (46 strong towns); Jerusalem, however, escaped capture,
through divine intervention (Is. 7:17-25; 2 Kgs. 15, 27:16:9; 18:8; 19;
20:12; 2 Chr. 33:11-13)
3.2.5 The Babylonians
Babylonian civilization is one of the earliest, being contemporaries with,

if not pre-dating, the Egyptian civilization, put at about 3000 BC, long
before Abram/Abraham. Babylonian civilization also recorded the oldest
known writing – the cuneiform script – in Sumerian language. They are
also credited with the invention of vehicles and the beginning of city
life.
However, the Babylonians (also known as Chaldeans) did not come

fully into he Bible story until after the fall of the Assyrians, around 612
B.C., particularly during the reign of Nebuchadnezzar (605-562) (see the
book of Daniel, chapter 1-6). They were later replaced by the Persians,
who freed the Jews (see the book of Ezra, Nehemiah).
3.2.6 The Persians
The Persians first appeared as a nation about 650 BC, under King Cyrus
I. They made a dramatic entrance into the Bible story when Cyrus II (the
Great) marched into Babylon about 539 BC and decided to:
i. restore temples and buildings in the empire, including Judea

ii. send back images of gods collected into Babylon to where they
belong
iii. allow Jews to return to Judah/Jerusalem (538BC), taking along
with them the treasures which belonged to the Temple in
Jerusalem.
iv. Grant royal permission to rebuild the Jerusalem Temple.
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3.2.7 The Greeks and The Romans
The “golden age” of Greek history was around the 5th century B.C., and
it was marked by the presence of remarkable leaders, thinkers, writers,
poets, such as Pericles, Socrates, Plato, Sophocles, Euripides, among
others.
Their high point was the Hellenistic age (from Hellen, meaning
‘Greek’), when Greek became an international language in trade,
education and writing. The Jews were also influenced by it: in the
second century B.C., the OT was translated into Greek at Alexandria in
Egypt for Greek – speaking Jews. Called the Septuagint, this translation
was the version of the OT best known to the first Christians. The NT
was naturally written in Greek, being the lingua franca of the time.
The NT often refers to non-Jews people as Greeks or Gentiles. The

classic meeting of Christians with Greeks took place in Athens, capital
city of Greece, during the ministry of Paul, who successfully confronted
the Stoics and Epicurians, the two reigning parties among the thinkers
(philosophers) and wining only some of them.
Jesus was born in the time of Emperor Augustus (Lk. 2:1), while His
teaching, death and resurrection took place under Emperor Tiberius (AD
14-37). Paul traveled during the reign of Emperors Claudius (AD 41-54)
and Nero (AD 54-68), the Caeser he appealed to at his trial (Ac. 25:11)
The Romans occupied Palestine in the time of Jesus. It is on record that

Rome had protected the Jews in the past, probably explaining Paul’s
appeal to Rome, which had provided the peace and freedom for the
Apostles to travel and spread the gospel.
Greeks and Romans had many things in common, viz:
o Both worshiped many gods

o Their religion had little effect on their life
o Neither belief nor behaviour was really important – a person might
believe what he/she wished as long as he/she did what was expected
of a good citizen and remained loyal to the state.
o There was no great stress on search for truth, nor was there any
powerful body of priests.
o Their gods were distant, paid due honour, but not deeply interested
in human affairs.
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[Compare these with the Jewish/Christian religion and its strong control
on life and living]
♦ Based on the above, Judaism and Christianity were allowed in the

empire because they were not perceived as disloyal groups. As time
went on, however, the introduction of emperor worship brought
Christianity, in particular, into coalition with the state, leading to
serious persecution (vide Apostle John and the Book of Revelation).
3.2.9 Other Nations
Other nations mentioned in the Bible story include those to the North of
Israel – Phoenicians, Aramaeans, Hittites, Hurrians, Carians, Lydians,
Phoygians, Urartians and Scythians. The Phoenicians were Canaanites;
the Aramaeans were Syrians, the next door neighbour and arch-enemy
of Israel and Judah; but the rest are mostly obscure people.
East of Israel/Palestine, namely, Elamites and Medes.
Across he Jordan, namely: Ammonites, Moabites, Edomites, Amalekites,

Midianites, Dedan and Nabataeans.
South, namely: Cushites (Sudanese),
The Islands, namely: Cypriots and Cretans
Go back to your map under 3.1 and add as many of the nations and
peoples under this section as possible.
3.3 Discussion
This unit is rather marathonic, giving the number of nations and peoples
mentioned and described. This was all in an effort to, as mentioned at
the beginning of this module, “have our feet on the ground.” That is to
say that all the nations and peoples mentioned in the Bible are
geographically real entities. All of them existed during Biblical times
while many of them still exist today, albeit under new names and,
sometimes, locations. In the event that you cannot remember any of
them while reading your Bible, refer to your map(s), or/and maps
included in some Bibles. I found those maps included in the NIV Study
Bible sufficiently clear and helpful.
4.0 CONCLUSION
33
Now that we have succeeded in enumerating and describing the nations

and peoples of the Bible/Bible land, we can now go on to discuss in
greater detail, the core region, namely, Palestine. This is what we shall
go on to do in the next unit.
5.0 SUMMARY
We have compiled and described the nations and peoples of
(a) Israel/Palestine
(b) The places where Jews sojourned in Biblical times
(c) Israel’s neighbours
all with a view to show you that they are n this earth and prepare you for
the more detailed description of Palestine in the next unit.
6.0 TUTOR - MARKED ASSIGNMENT
Certificate
1. Try your hand at drawing a map showing the route taken by Abram
from Ur to Beersheba (use a suitable Bible). You can also show
Egypt and Assyria on the same map. It will help you have a clearer
view of the reality of the Bible land.
2. Go back to your map under 3.1 and add as many of the nations and
Diploma
1. Draw an annotated map of the Ancient World showing the

location of all the nations and peoples mentioned in this unit.
2. Distinguish between Palestine and Israel in the Old Testament era.
3. Attempt a definition of the territories known as Palestine during the
Old Testament times.
Baly, D. 1957, Geography of the Bible, chap.1
Stott, J., 1984, Understanding the Bible. (op. cit.)
The Lion Encyclopedia of the Bible, chap 11
The NIV Study Bible by K. Barker et al, 1995
The World Book Encyclopedia, Vol 10
34
UNIT 5 THE BIBLE LAND 2: NATURE AND

CHARACTERISTICS
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main content
3.1 Introduction
3.2 The coastlands
3.3 The rich valley
3.4 The hill country of Judah
3.5 Galilee of the Gentiles
3.6 Land east of the Jordan
3.7 The wilderness and the dryland
3.8 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
As you saw under the definitions of geography, there is more to the

geography of a place than the definitions and delimitations undertaken
in the last unit. Also, as you saw in the discussion of types/divisions of
geography, geographers approach their subject matter from different
perspectives, one of which is the regional perspective. According to this
approach, the nature and character of a unit area, especially countries,
are described in such a way as to show how the different individual and
groups of attributes interrelate to give the area a personality. The French
call such unit areas pays, which the people also identify with. This is
what we shall attempt to do here for the Bible land which, for this
course, refers to what we earlier called Palestine or the Promised Land.
2.0 OBJECTIVES
To do this, we shall briefly present, using simplified descriptions, the

major “natural regions” of our area of interest as shown in Fig 5.1. The
following regions are described. By the end of this unit, you should be
able to:
i. The Coastlands and associated Plains, including the rich
valley
35
ii. The Hill Country of Judah
iii. Galilee
iv. Land East of the Jordan
v. The Wilderness and the Dryland
3.0 MAIN BODY

3.1 Introduction
The geographer, as shown in many places above, is concerned, among

other things, with the contemporary situation of the surface of the earth
in relation to the forces that have worked and are still working on it.
This often leads him/her to study rocks and rock minerals, soils,
landforms, climate, vegetation, settlement, human activities, to mention
a few.
Although the conditions of these elements change with

time, the rate of change varies. While many mountains
and valleys appear to remain permanent features during
a person’s lifetime, human features such as settlements,
infrastructure, etc., change more rapidly.
According to the Bible, however, all these features, whether permanent

and otherwise, are God’s doing for His glory and purpose. Now let us
see how these manifest in the various parts of the Bible land.
3.2 The Coastlands
These consist of the Plain of Asher, north of Carmel; the Coasts of Dor,
immediately west of Carmel; the Plain of Sharon; the Plain of Philistia;
The Shephelah, or foothills of Judea and the Central valley – Ezdraelon
and Jezreel (Fig. 5.1)
The Plain of Asher extends from Mt Carmel to the northern boundary

of modern Israel and consists of two parts divided by a line running
inland from Accho. The plain did not play prominent role in the Bible as
it is doubtful if it ever belonged to the Jews. Indeed, Judges 1:31-32
suggests that the tribe of Asher did not control any town in the territory
assigned them by Joshua (Josh. 9:28). Also, in Judges 5:17, the tribe of
Asher were blamed for sitting still in face of the Sisera’s army, even
though they were known to have aided Gideon’s victory (Jud. 6:35). It
was left for the marshy land of the Kidron valley to bog down Sisera’s
heavy chariots in the mud: the same mud, however, favoured the higher-
36
armed Israelites (Jud. 4:15), a clear demonstration of the power of God

over His creation.
The Coasts of Dor was originally considered as part of Asher, but later
taken over by Manasseh (Josh. 17:11). Also, the area was left outside
the territory of Herod the Great, in NT times, while only one town in the
region is mentioned in the Bible – the small harbour of Dor. However, it
formed one of the 12 districts for which King Solomon appointed
officers (1 Kgs. 4:11), and remained in the Northern Kingdom (Israel)
after the division, passing to the Assyrians at the conquest of Israel in
722 BC.
The Plain of Sharon is essentially marshland and constituted perhaps

the only section of the coast which the Israelites effectively possessed.
The OT mentions 2 towns there - Socoh and Gilgal - but only once in
each case, as part of list and not because anything important took place
in them (1Kgs. 4:10; Josh. 12:23). Other mentions of location in this
region are found in Ezra 2:33 and Nehemiah 7:37, among others.
There has been a curious and persistent misunderstanding concerning

the attitude of Israelites towards the Plain of Sharon, of which there are
only 6 mentions in the Bible: 1 Chr. 5:16; 27:29; Song 2:1; Is.
35::2;33:9; 65:10. The references combine with modern knowledge to
confirm the valuable citrus groves of the region. In Isiaih 33:9 and 35:2.
Sharon is classed with Carmel and Lebanon as regions of extreme
luxuriance and contrasted with the barren deserts of Arabah. Isaiah
speaks of the “majesty of Sharon” in the sense that portends pride or
extravagance, in the sense of showing the prodigality of our God (Is.
35:2)
Similarly, as the phrase “a rose of Sharon” (Songs 2:1) indicates not so

much natural beauty but something lovely amid much that is ugly:
I am the rose of Sharon, and the lily of the valley

As the Lily among thorns, so is my love among the daughters
As the apple tree among the trees of the wood, so is my beloved
among the sons. I sat down under his shadow with great
delight, and his fruit was sweet to my taste (Songs 2:1-3),
thus presenting the picture of a delicate flower in the midst of a rather

terrifying jungle. A similar picture is found in Isiaih 65:10, where
Sharon is paralleled with the Valley of Trouble (Achor), as two typically
inhospitable places: the forest marshes of the one are to be turned into
place where sheep may safely graze, and the barren slopes of the other,
above Jericho, are to carry sufficient grass for cattle, with divine
intervention.
37
Assemble the Bible references on this region (both cited here as well as
others you can find) and from them comment on the way God sees the
plain of Sharon as distinct from the way humans see the place in
Biblical times.
3.3 The Land of the Philistines
We described the Philistines in the last unit as neighbours of the

Israelites. Their region lies south of the plain of Sharon, described
immediately above. It is a high plain, in contrast to the low plain of the
coast; it has two sections, namely, the Shephelah or lowland and the
Plain of Philistia.
The Shephelah is enclosed between the Philistine Plain and the

mountain (plateau). The name (Shephelah) means humble, or to make
low, and so, in the OT has definite geographical significance (see Deut.
1:7; Josh. 9:1; 10:40; 11:2, 16; 12:18; 15:33; Judg. 1:9; 1 Kgs. 10:27; 1
Chr. 27:28, 2Chr. 1:15, 9:27; 26:10; 28:18; Jer. 17:26; 32:44’ 33:13;
Obad. 19; Zach. 7:7).
As a “transitional” zone between Israel and Philistia (between the plain

and the plateau (Judean Plateau), the Shephelah was a battle ground,
changing hands at different times: at times the Philistines “devour Israel
with open mouth,” and at times Ephraim and Judah “swooped down
upon the shoulder of Philistines in the west” (Is. 9:12; 11:14). In fact,
the strategic location of this region continues to make itself felt till
today. In post - Bible times, Richard 1 of England occupied the
Shephelah in an attempt to capture Jerusalem during the crusades.
Similarly, the State of Israel has Shephelah under her control but not
(until 1967) the Jerusalem region. It is on record that the narrow strip of
land between Judah and the Shephelah was often studded by a line of
fortified towns – Ajalon, Asnah, Eshtol (Jud. 13:25), Zenoah, Tappuach,
Adullam (1 Sam 22:1-2), Keilah (I Sam. 23:1-5) etc., while the book of
Joshua attests its importance as guarding the back door into the
mountains (Josh. 10:38, 39, 11:21, 12:13, 15:15, 49, 21:15; Jud. 1:11; 1
Chr. 6:58).
The Plain of Philistia houses the 5 great towns mentioned in unit 4,

each of which is mentioned many times in the OT. Despite the higher
elevation than the coast, the rainfall is less and the influence of the
desert more felt. But it is generally an open country full of good grain
land (Jud. 15:5) and famous towns, a land where movement is relatively
38
easy. It is on record that the inhabitants of this territory gave their name
to the whole land of Palestine itself. Perhaps more significantly is the
fact that Philistia lies athwart the great route from Egypt to the north,
unprotected by any natural barriers at either end. Exodus 13:17 – 18
says:
When Pharaoh let the people go, God did not lead them on
the road through Philistine country, though that was shorter.
For God said, “if they face war they might change their
minds and return to Egypt.” So God led the people around by
the desert road toward the Red Sea.
Philistia, perhaps more than Shephelah, was a veritable battle ground

such that God directed His people away from such a place, especially
when they were not ready for war.
Yet another woe of Philistia in biblical times was the danger of plague
or pestilence, one of the four great scourges of God (Ezek. 14:21).
Indeed, the two best-known stories in the Bible about this region
concern an outbreak of plague, namely: the capture of the Ark (1 Sam.
5 and 6) and the destruction of Sennacherib’s army (2Kgs. 19:8, 35:37).
In all these, as enemies of Israel, the people of the land of the Philistines
were lessons on the power of God.
Write down 3 things each you now know about (a) the land and (b) the
people of the Philistines, which you did not know before.
3.4 The Rich Valley
The last of the three groups of plains on the western side of the Jordan
are the Plain of Esdraelon and the Valley of Jezreel: both are the only
part of the coast that can be said to have lain entirely with the Jewish
(Israel) territory, and a possession for which they paid very dearly.
Indeed, the fact that they were part of the Northern Kingdom (Israel) is
widely believed to be responsible for its fall over a century earlier than
Judah (The Bible, of course, traced this downfall to sin on the part of the
rulers and people of the Kingdoms [2Kgs. 17:7 – 23]).
Of the two plains, that of Esdraelon is the larger, marked by presence of

the Kidron River, a seasonal stream that dries up during the summer.
Yet, it played very important roles in Biblical history, notably in the
defeat of Sisera.
39
In contrast to the almost level floor of Esdraelon, Jezreel valley drops

steadily toward the rift valley. It is narrow, drained by the little Jalud
river (the location where Gideon picked 300 soldiers (Jud. 7:1) as well
as that of the Israeli camp before the disastrous battle of Gilboa (I Sam
29:1). The fact that the two battles recorded different outcomes, again,
shows the divine influence. In the first case, Gideon trusted and obeyed
and won; in the second case, Saul was ditched by God for stack
disobedience.
The Jezreel valley is also well supplied with water from the hills on both
sides; it is also well drained, without encouraging excessive soil erosion.
It is, therefore, one of the richest areas, whose fertility is well reflected
in the name “God will sow” (Hos. 2:21-23). Again, in the spiritual
sense, the rich harvests in the valley where the prophet (Hosea) had
earlier prophesized disaster (Hos. 1:5) are signs that God is always ready
to have mercy on His people.
Jezreel was also a veritable transport route thus bringing riches from
trade, as well as a beneficiary of the wooded mountains of Gilead,
whose wealth was proverbial (see below).
Jezreel also witnessed some terrible events, such as the slaying of the
house of Ahab (2 Kgs. 10:11), which prompted Prophet Hosea to use the
name in execration (Hos. 1:5). Moreover, prosperity is often
accompanied by temptations, including pride, idolatory and envy of
neighbouring nations, occasioning war. It is, therefore, no accident that
the name, Megiddo (a town in the Jezreel valley) signifies war, in the
word Armageddon of Revelation 16:16.
Repeat Self Assessment Exercise 2 for the two regions of Esdraelon and
Jezreel.
3.5 The Hill Country of Judah
Unlike the plains and valleys, this region, where Jerusalem is located, is
not an easy one to survive in.
Although this is not the situation in the entire region, especially the less
– densely settled and wetter western slopes, the general belief of the
people is that of a difficult terrain: the rabbis, for example are quoted as
saying that “it was easier to raise a legion of olive trees than one child in
Judea.” Also, although grape harvests may be excellent and the dark
terra rosa well suited to the growing of wheat, figs and olives, “no less
40
than half of the country is desert and the soil of the other half, rich
though it may be, is patchy” (Baly 1957 :157).
One big advantage of Judah, particularly Jerusalem, is good natural
defense, such that she was protected from the invasion to which less
fortunate areas/towns were often exposed. Yet, it can only be said that
Judah (Jerusalem) was only insulated, not isolated, as she witnessed
several attacks and, in fact, fell to Nebuchadnezzar in 582 BC. Judah,
however, enjoyed the benefit of greater stability than, for instance,
Israel. Yet a constant term for a prophet’s work in Biblical (OT) times
was that of a watchman (Is. 21:6; Ezek. 3:17; 33:7; Hab 2:1): wrote
Isaiah: “when a watchmen saw riders, horsemen in pairs, riders on asses,
riders in camels, then he must harken very diligently.” (Is. 21:7).
This constant state of siege served divine purposes, as it was widely

recognized by God’s people in Biblical times that they had no place for
spiritual complacency. Jesus Christ also confirms that spiritual
complacency saps the will and the spiritual strength of even the best of
men.
The three chief towns of Judah – Jerusalem, Beersheba and Hebron –

lay at the crossroads, in the most vulnerable locations, yet it is
covenanted that Jerusalem will be a city bound firmly together (Ps.
122:3); the city of our appointed feasts, quiet habitation (Is. 33:20) and
city to be prayed for (Ps. 122:6). The last point is very important since
the city, like the entire nation of Israel, has suffered vicissitudes in the
course of her history. Nevertheless, the concept of Jerusalem as the city
of God, city of the great king, remains valid; indeed, when the earthly
Jerusalem is no more, it is going to be replaced by a heavenly one (Rev.
21: 1-2).
The tribes of the Judean territory were Judah, Benjamin and Simeon,
while to their north were Ephraim and West Manasseh, who occupied an
equally hilly country, an extension of the Judean Plateau.
Turn to Ps. 48:1-2 and comment, based on what you’ve learnt about
Judah and Jerusalem in this part of the unit.
3.6 Galilee (of the Gentiles)
After Jerusalem, Galilee is perhaps the other most prominent region of

the Bible land, especially in the ministry of Jesus Christ (Fig. 5.2):
41
Jesus went through Galilee, teaching in their synagogues,

preaching the good news of the kingdom and healing every
disease and sickness among the people (Matt. 4:23)
The country of Galilee, geographically, divides into two: Lower and

Upper. Immediately to the north of the plain of Ezdraelon and the
Valley of Jezreel begins the region of Galilee, which Christians
generally associate with the Gospels.
Of the villages of Galilee, all in Lower Galilee and very many of which
must have been visited either by Jesus or by his disciples, three came out
prominently, namely, Nazareth, Nain and Cana.
The Jews of the south (Judah) despised the people of Galilee, feeling
that no prophet could arise from there (Jn. 1:46; 7:41; 52). Yet it was in
Galilee that Jesus chose to teach, rather than in Jerusalem, the centre of
Judaism, to which He only paid occasional visits.
The places where Jesus worked were mainly in Lower Galilee, on the
shores of Lake Tiberias (Galilee) where the major businesses (fishing
and commerce) took place. His teachings, especially parables, reflect the
geography of the region. Examples include:
o The merchant in search of fine pearls (Matt. 13:45)

o The man going on a journey (Matt. 25:14)
o The prodigal son (Lk. 15)
Upper Galilee, by contrast, provided a region of escape for Galileans,

just as Shephelah or Jeshimmon served the people of Judah and Carmel,
in forested Gilead heights, served the Samarians.
The tribes with their possessions in the Galilee region included Naphtali,
Zebulum and Issachar.
1. Use your Bible to find out at least two events that took place in
each of the towns covered by Jesus around L. Galilee, during His
early ministry.
2. For Nazareth, increase the number of events to 5.
3.7 Land East of the Jordan Valley
This is the territory given to the tribes of Gad, Reuben and East
Manasseh (Josh. 18:7): the R. Jordan physically separated it from the
rest of their brothers. Other “walls” between the two are the qatara and
42
zor. Above all there was a marked difference between the two
“peoples,” between, on the one hand the Mediterranean life of the hills
and valleys west of the Jordan, where the classic “trinity” of grain and
vines and olives grew together, and, on the other hand, the economy of
the steppe to the east, which either was predominantly pastoral or else
forced the farmer to concentrate mainly upon one crop.
The Bible in Numbers 32:1-5 confirms this description of this land:
The Reubenites and Gadinits, who had very large herds

and flocks saw that the lands of Jazer and Gilead were
suitable for livestock. So they came to Moses and
Eleazer the priest and to the leaders of the community
and said, “Ataroth, Dibon, Jazer, Nimrah, Heshbon,
Elealeh, Sebam, Nebo and Beon – the land the LORD
subdued before the people of Israel – are suitable for
livestock and your servants have livestocks. If we have
found favour in your eyes, they said, “let this land be
given to your servants as our possession. Do not make us
cross the Jordan (Fig. 5.3)
Also Joshua 18:7:
Gad and Reuben and half the tribe of Manasseh have

received their inheritance beyond the Jordan eastward,
which Moses the servant of the Lord gave them.
At least four distinct ways of life have, in the course of time, emerged in
the region, viz: the Farmer of Bashan; the Shepherd of Moab; the
Trader of Edom and the Highlander of Gilead. We will discuss only two
of them, leaving you to find out the situation of the other two.
Bashan is essentially a tableland growing wheat, whose harvests were

(and probably still are) the envy of the surrounding people. In NT times,
it was one of the great granaries of the Roman Empire, exporting its
grain across Galilee to different countries, while in OT its rich pastures
were proverbial, with the Psalmist singing: “Many bulls surround me;
strong bulls of Bashan encircle me” (Ps. 22:12). Amos 4:1, also spoke of
“the cow of Bashan … in the mountains of Samaria”, while Ezekiel
eulogized: “of rams, of lambs and of goats, of bulls, all of them fatlings
of Bashan” (39:18). Other OT texts which speak glowingly about the
richness and prosperity of Bashan include Isaiah 2:13; Ezekiel 27:5-6;
Jeremiah 22:20; 50:19; Micah 7:14; Nahum 1:4 and Zechariah 11:1-2.
To the south of Bashan lay Gilead, a mountainous region, hence the

epithet “the Highlander of Gilead.” Fed by excellent winter rainfall and
43
heavy summer dew, its forests were almost as famous as those of

Lebanon (Jer. 22:6; Zech. 10:10), while the “balm of Gilead” was
proverbial (Jer. 8:22, 46:11), being veritable export to Tyre (Ezek.
27:17) and Egypt (Gen. 37:25). The “vines of Gilead” were also superb.
Gilead, therefore, like Bashan, was always a temptation to neighbours,
notably Ammon, Syria and Israel. Examples include Kings Saul and
Jephthath, (I Sam. 11:1-11; Jud. 11:29-33).
Gilead was also a safe refuge:

o for the family of Saul after his disastrous defeat on the mountains of
Gilboa (2 Sam. 2:8)
o David during the Absalom revolt (2 Sam. 17:21-22).
o Mahanaim, in Gilead was also a designated city of refuge in Gad
(Josh. 21:38),
o in NT times, at the destruction of Jerusalem, large numbers of
refuges fled to pars of Gilead, just as they did in 1948.
Get hold of a map of the territories assigned to Gad, (Fig. 5.3) Reuben
and Manasseh, east of the Jordan River, and locate as many of the towns
mentioned above as possible. Also write at least one important thing the
Bible says about 2 of the towns.
3.7 The Wilderness and the Dryland
Isaiah 35:1-2 says:
The wilderness and the dryland shall be glad,

the desert shall rejoice and blossom
like the crocus it shall blossom abundantly,
and rejoice with joy and singing
This is a clear indication of how God sees His creation: dry, perched
deserts will not remain so perpetually, but shall be turned into “pools of
water” while rich lands may turn wilderness, at His beckon. Besides,
both deserts and rich fertile lands serve God’s purpose in their own
right: just as the regions already discussed namely: the eastern plateau of
Trans-Jordan, the Wadi Hasma south of the Edomite Negb (Negeb) and
the wilderness of Zin, served God’s purpose, the surrounding deserts.
The two major divisions of this region are the Eastern Plateau of Trans-
Jordan and the Wilderness of Zin.
The Eastern Plateau of Trans-Jordan is an extension of Bashan

described above, which enters into Biblical history mainly as a threat to
44
Israel’s security, particularly as homes of the Medianites or Bedouin,

who unsuccessfully fought the Israelites under Moses and Gideon (Num.
31:1-12; Jud. 6:1-6; 7:1-25; Is. 9:4; 10:26). These people were brought
under Israelite control under David and Solomon (1 Chr. 27:30). In
other words they were threats to Israel only when ruled by weak leaders
(Ps. 83:6, 9-12).
The Wilderness of Zin, on its own part includes all areas south of the
modern Gaza – Beersheba road and of a line running from Beersheba to
the Dead sea, through Ras ez-Zuweira. It is largely barren, and has to be
crossed in any passage from the coast (of Cis-Jordan) to Arabia or the
Red sea. The region was connected as much to Palestine as to Egypt,
such that Israelite rulers found it difficult to maintain an effective
control over it. Moreover, Egypt often allied with Edom and Philistia to
menace Israel in the area. Thus, the prophet Amos wrote that when the
“Lord raised up an adversary against Solomon, (in) Hadad the Edomite,”
it was to the protection and help of Egypt that the Edomite turned.
The wilderness of Zin particularly featured very prominently during the

Exodus (Fig 5.4). Even though the route therein as well as Sinai cannot
be accurately identified today, however, Kadesh, where the Israelites
stayed for a long time (Num. 13:26, 20:14, 22), and located in the region
of Negeb, is significant for the sending of spies into southern Judea and
the Shephelah (Num. 13:22-23). The wilderness also featured
prominently in the ministry of Jesus.
The following are two of the important events that took place at Kadesh:
o Israelites were given their first indication that God’s promises were
to be fulfilled there.
o Israelites were assured at Kadesh that the land God was taking them
to was “an exceedingly good land… which flows with milk and
honey” (Num. 14:7-8)
1. Contrast the life in the 6 regions discussed above from life in the
Wilderness and Dryland described in this section.
2. Write at least 3 things each you know about deserts generally and the
deserts mentioned in the Bible in particular.
3.8 Discussion
It is not very easy to cover the geography of a region as large and

complex as Palestine or Holy land in one unit. In fact, I expect that this
45
unit will take much more of your time than most of the others. My
advice is that you find the time, not only to read and study the points
included here, but also to study the maps and supplement both from
other sources, including those recommended for this unit. Also, if you
know any one who has visited the Holy Land (Jerusalem Pilgrim), you
can seek audience with him/her, with a view to checking on some the
points made here, as well as collect additional information, especially on
aspects/areas not mentioned here. In the final analysis, you should
convince yourself that the Holy Land is right here on earth, like Nigeria
and other countries/places you know, and that although many names
have changed since Biblical times, these places are as real now as they
were in Biblical history.
5.0 SUMMARY/CONCLUSION
It has been a marathon journey over the territory of Palestine/ Bible

land/Holy land. Using the geographical approach, we have described the
major regions, including:
The plains of Cis-Jordan, namely:

o The Plain of Asher
o The Coasts of Dor
o The Plain of Sharon
o The Plain of Philistia
o The Shephelah, or foothills of Judea
o The Central Valley – Esdraelon and Jezreel
The hills of Cis-Jordan, namely:

o The hill country of Judah
o The Galilee of the Gentiles
The hills of Trans-Jordan, namely:

o Bashan
o Gilead
o The Wilderness of Zin
In doing this, we have picked the most important regions as far as

Biblical history is concerned. Even then, we have not intended to
degrade the others left out of the discussion, such as the Hill Country of
Ephraim and Manasseh, the Carmel range, the Rift Valley region, etc.
In fact, leaving out the Rift Valley is at a high cost, and I will suggest
you read this up, particularly on Lake Galilee and its region, the Jordan
Valley, the Dead Sea and Arabah.
46
With this we complete the first module, which, it is hoped, has given
you enough background information on Geography generally and the
Geography of the Bible in particular. We can then go on to specific
topics relating to the physical (natural resources) (Module 2) and human
(man-made) aspects (Module 3), with emphasis on the light they throw
on the Biblical message. The idea is to highlight, using specific
examples/illustrations. The one important legacy of the Jewish
civilization as represented by Judaism/Bible, namely, that of the close
(inseparable) link between the physical and the spiritual.
Certificate
1. Assemble the Bible references on this region (both cited here as

well as others you can find) and from them comment on the way
God sees the plain of Sharon as distinct from the way humans see
the place in Biblical times.
2. Write down 3 things each you now know about (a) the land and
(b) the people of the Philistines, which you did not know before.
Diploma
1. Turn to Psalm 48:1-2 and comment based on what you’ve learnt

about Judah and Jerusalem in this part of the unit.
early ministry.
wilderness and dryland described in this section.
Baly, D. 1957, Geography of the Bible, Part Two: Regional
Dockery, D.S. 1992, Holman Bible Handbook, Part II
The Lion Encyclopedia of the Bible, pp 9-13
47
MODULE 2 THE PHYSICAL GEOGRAPHY OF BIBLE

LAND
INTRODUCTION
In this module, you will be introduced, as I wrote in the conclusion to

module 1, to the close links between the physical, as represented, on the
one hand natural objects, materials, events and features of the earth
generally, and on the other hand the Bible land in particular, and
spiritual truth as contained in the Holy Bible in general. The message
that runs through the module, as also that of module 3, on the human
aspect, is that to God, there is no real boundary between the physical
and spiritual; to Him, the things found on earth (His creation essentially,
are replicas of things in heaven; to Him, to understand mundane things
is also to understand deep spiritual truth.
The examples used are:

a) The land and landscapes
b) The waters and water bodies
c) The trees and shrubs
d) The animals and birds,
e) The elements, climates, seasons, etc.
The main textbook is Nature in the Bible: A Commentary on God’s

Revelation in His Creation, written by your tutor, and copies of which
can be accessed through some libraries, including those of the Nigerian
Baptist Theological Seminaries (at Ogbomoso and Kaduna) and Baptist
Colleges of Theology throughout the country. In case you need copies of
your own, you can contact me or visit bookshops in Ibadan and
Ogbomoso.
Unit 1 The land and landscape of Israel/Bible land

Unit 2 The waters and water bodies of Israel/Bible land
Unit 3 The trees, shrubs and grasses of Israel/Bible land
Unit 4 The animals and birds of Israel/Bible land
Unit 5 The elements, climates and seasons of Israel/Bible land
48
UNIT 1 THE LAND AND LANDSCAPES OF

ISRAEL/BIBLE LAND
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 Israel, the holy land of the Bible
3.2 The figurative express as the land and landscapes of Israel
3.2.1 Introduction
3.2.2 A good and spacious land
3.2.3 Land flowing with milk and honey
3.2.4 Land of briers and thorns
3.2.5 Land that devours its inhabitants
3.3 The hills and mountains of Israel/Bibleland
3.4 Rivers and river valleys of Israel/Bibleland
3.5 Rocks and stones and other (Earth Materials) of
Israel/Bibleland
3.5.1 Rock and Stone Defined
3.5.2 Rock and Stone in the Bible
3.6 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
To start off this module and unit, I consider it appropriate to quote, once
more from our main source, namely, A. Faniran’s Nature in the Bible,
p2:
That the Bible… is written from the background of the

Jewish (Israeli) land and tradition cannot be disputed or
contradicted… (with the very) close links between, on the one
hand, the plants and the landscapes, and, on the other hand,
the religious rites and worships contained in the Bible
49
This has also been confirmed by many authors, particularly people with
first-hand personal knowledge, quoted by your tutor in the same source
mentioned above, namely, Hareuveni (1980:6):
The book’s…main purpose is to show how the land of Israel

became an inseparable part of the very essence of Jewish
people and to explain the significance of this relationship to
all who accept the Bible as part of their cultural heritage (p.
2).
This is also what I intend to do in this module, beginning with this unit
on the land and landscapes of Israel/Bible land.
2.0 OBJECTIVES
Accordingly, the objectives of this unit will include presenting various

aspects of the land and landscapes of the Bible land, including the
concepts of Israel as:
i. The Holy Land

ii. Land flowing with milk and honey
iii. Land of briers and thorns
iv. Land that devours its inhabitants, etc.
The idea is to show the depth of knowledge possessed by the Author of

the Bible (God) about the land and landscapes of Israel, which
knowledge, if appreciated, will help students of the Bible to understand
the book and its divinely-inspired message.
3.0 MAIN BODY
3.1 Israel, the Holy land of the Bible
As shown above, the area that constitutes present-day Israel forms only
a small part of the original Israeli Kingdom, especially at the time of
kings David and Solomon (Fig. 6.1), when it extended to the religion of
R. Euphrates among other places. Prior to that period, Moses described
the land promised Abraham and his descendants thus:
Your Southern side will include some of the desert of Zin

along the border of Edom. On the east, your southern
boundary will start from the end of the Salt Sea, cross south
of Scorpion Pass, continue on to Zin and go to Kadesh
Barnea. Then it will go to Hazar Addar and over to Azmon,
where it will turn, join the Wadi of Egypt and End at the Sea.
Your western boundary will be the coast of the Great Sea…
50
For your northern boundary, run a line from the Great Sea to
Mount Hor…to Lebo Hamath. Then…go to Zedad, continue
to Ziphram and end at Hazar Enan…For yiour eastern
boundary, run a line from Hazar Enan to Shepham… to
Riblah on the east side of Ain and continue along the slopes
east of he Sea Kinnereth. Then the boundary will go down
along the Jordan and end at the Salt..Sea (Nu. 34:3-12).
The eastern and northern boundaries, of course, extended beyond the

above description, as shown by the land eventually occupied east of the
Jordan (Nu. 32:1-5) and ruled over by David and Solomon (Fig. 6.1).
Also as shown in (units 4-5) above, the Bible land, sometimes referred
to as Palestine, but definitely beyond it to places where the Jews
sojourned, is much more expansive. Indeed some people will define it as
including all those area which have come under the influence of the
Judaic Scripture, namely, the Judaic, Islamic and Christian world, i.e.
places where “God’s people” live. However, the concept of the holy
land of the Bible is more restricted, limited to the Promised Land of the
Israelites, i.e. Biblical Israel (see below).
The idea of holy land derives from the fact that the land is occupied by
God’s people. This is the way your tutor expressed this idea in your
textbook.
As the abode of God’s people and consequently that of God

Himself, the area and parts thereof connote deep spiritual
meanings through which God deals with and speaks to the
people (p.4)
God Himself confirms this concept in declaring part of Mt. Sinai (Mt.
Horeb) where He encountered Moses, a holy place:
“Do not come any closer”, God said. “Take off your
sandals, for the place you are standing is holy ground
(Ex. 3.5)
The concept of holy land (sacred earth) is discussed further in unit 15,
below.
Locate at least one other place in the Bible, other than those cited above,
where the “boundaries” of the Promised Land of Israel are described.
Note at least one significant difference.
51
3.1 The Figurative Descriptions of the Land and Landscapes

of Israel
3.1.1 Introduction
Before we go on to discuss the various perspectives of land, it is

necessary to attempt some definition/clarification; more so, when we are
going to touch on aspects which ordinarily will not be considered
relevant. This is especially so of topics such as hills, rivers, rocks, soils,
trees, climates, etc.
The dictionary meaning of the word “land” includes:
o Solid part of earth’s surface

o The ground or soil
o An expanse of territory
o A country state or nation
o Property as in landed property;
A Bible concordance gave the following synonyms of the word “land”:

country, earth, ground, dry land etc. In the geographical usage, the word
“land” may refer to a piece of ground or a part of the earth’s surface,
such as a slope element, a facet, a unit, a landform system, a region, a
country, a continent or the planet earth. It may also refer to a resource,
e.g., land resource, examples of which are:
o Rocks and minerals

o Landforms/landscapes
o Soils
o Plants and animals
o The atmosphere – air, weather, climate, etc.
o The hydrosphere or world of water – oceans, seas, lakes, rivers,
ponds, groundwater, etc.
It is in this (geographical) sense that the word land is used in this

module.
52
1. Look up the meaning of the word, land and landscapes and copy it
into your notebook.
2. Consult a Bible concordance for the synonyms of the words land and
landscape and write any new words to the above list.
Now back to the figurative descriptions of the land of Israel/Bible land,

also referred to as the Promised Land. The Bible contains several
ephitets, mostly by Moses, of this land, all warning the Israelites about
the land they were going. Most of those descriptions are contained in the
book of Deuteronomy, namely: a good land; land flowing with milk and
honey; land of briers and thorns, land that devours its people, and so on.
We discuss some briefly here.
3.1.2 A Good and Spacious Land
When God told Moses that He was about to bring the Israelites out of
Egypt into Canaan, He described the land as ‘a good and spacious land’,
among others (EX. 3:8), God also added that the land was ‘the most
beautiful of all lands’ (Ez. 20:6, 15). Also when the 12 spies reported to
Moses, they confirmed this description from their own experience: ‘The
land we passed through and explored is exceedingly good …’ (Nu.
14:6-8). The single cluster of grapes they brought, which was so heavy
that it had to be hung on a pole and carried by two men, with some
pomegranates and figs (N. 13:23, 24) was a concrete evidence of how
good the land is. Then, just before entering the land, after 40years delay,
Moses urged the people to keep God’s commandment in order to stay
long in the land:
For the LORD your God is bringing you to a good land – a

land with streams and pools of water, with flowing springs
flowing in the valleys and hills; a land with wheat and barley,
vines and fig trees …; a land where bread will not be scarce
any of you will lack nothing … When you have eaten and are
satisfied, praise the Lord your God for the good land he has
given you (Deut. 8:7-10).
3.1.3 Land Flowing with Milk and Honey
Although the word “land” as shown above, has several connotations and
meanings, the Bible uses it mostly for a country or the nation of Israel
also called the Promised Land. This is the sense we also use it here, with
particular reference to the ways the country is described in the Bible,
only three of which are discussed here, while others are taken up in
other parts of this unit.
53
The earliest of such descriptions is found in Exodus 3.8, where God

says:
So I have come down to rescue them (Israelites) from the

hand of the Egyptians and bring them up out of that land into
a good and spacious land flowing with milk and honey – the
home of the Canaanites, Hittites, Amonites, Perizzites,
Hivites and Jebusites.
The commonest understanding of the phrase flowing with milk and

honey is that of a rich and fertile land, a land of bounty and prosperity.
While these connotations are not precluded, the actual meaning relates
to the biology – plants and animals – of the country, i.e. that of a land of
vegetation and pastures which provide abundant forage for animals
(sheep, cattle, etc.), for which the Israelites were known – reference
Goshen in Egypt. The same type of (savannah/parkland) vegetation also
produces plenty of honey – hence, the epithet “flowing with milk and
honey”. This is how your tutor states it on pp.13-14 of your textbook:
The idea of land flowing with milk derives… from the

abundant vegetation and pasture, which provides abundant
forage for animals, which produce abundance of milk… the
same… extends to honey. Just as milk is produced in the body
of an animal (a mammal) to nourish its young, honey is
produced in the body of a bee to supply the hive with food for
the next generation… Honey is usually most plentiful in the
same area where livestock produces the most milk, as the
same pastures, rich in greens for goats and sheep, also
sustain the bees in the “manufacture” of honey.
Nevertheless, the idea of bounty and prosperity is also

relevant/applicable especially, in the sense that it is God who blesses the
land, based on His favour and will, just as He did Goshen in Egypt and
Gerar valley for Isaac in Philistine (Gen.26: 12-15).
3.1.4 Land Of Briers And Thorns
If the epithet of land flowing with milk and honey refers to God’s
benevolence, that of briers and thorns turns the opposite side of the coin
– that of a just God. The two ideas are brought close together by Prophet
Isaiah thus:
In that day, a man will keep alive a young cow and two
goats…of the abundance of the milk they give…All who
remain in the land will eat curds and honey…in every place
where there were thousands of vines…there will be only
54
briers and thorns. Men will go there with bow and arrows,
for the land will be covered with briers and thorns…the milk
once cultivated…you will no longer be there for fear of briers
and thorns… (Is.7: 21-15)
As noted above, and is generally well known till date, war, accompanied
by large scale physical destruction and wholesale devastation, especially
in Biblical times, is part of the history of Israel (unit 14). One such
situation is described by Isaiah in the above passage, where, among
other things, it was prophesied that:
o A war from the north (by the Assyrians) would come, destroy all the
vineyards and other cultivated areas of Israel.
o This will turn the countryside into largely uninhabited thorn bush
and briers
o Honey and milk (v. 22) will come from the wild vegetation/non-
agricultural land
Hosea 2:14 and Micah 3:12, are examples of the kindness of God in
providing for His people even after a destructive war brought about by
the sin of the people. In other words, whether in peace or war, the
faithfulness of God does not cease to His people: God’s people will feed
when others lack (Ps. 23:1; 34:10).
3.2.5 A Land That Devours Its Inhabitants
This description is contained in the report of 10 of the 12 spies Moses

sent from Kadesh Barnea to learn what the Promised Land looked like
(Nu. 13:17-20). This report goes as follows:
We went into the land…and it does flow with milk and honey!
… but the people who live there are powerful and the cities
are fortified and very large. We even saw the descendants of
the Anak there … We can’t attack these people; they are
stronger than we are … The land devours those living in it.
The report is accurate in many ways, namely:
o The country was inhabited by warlike people, with superior

weapons, including iron chariots.
o The forests harboured carnivorous anmals (see, 2Kgs. 2:24; 12:25;
Jer. 4:7; see also references to Samson’s, David’s, Benaiah’s, etc.,
encounters with wild animals, especially bears and lions).
o Giants or “men of gigantic size” were among the inhabitants, in the
presence of whom the Israelites looked “life grasshoppers” (Nu.
13:33).
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The report, however, lacked faith in God, who had shown beyond doubt
to the Israelites that He was more than all those problems. Yes, there
will be problems and tribulations, but Christians are not to fear there is a
God who has overcome the world (Jn. 16:33) and has given humans
dominion over His creation (Gen. 1:27).
1. Search through the books of Exodus, Numbers and Deuteronomy

and list at least two other epithets or ways the land and landscape of
the Promised Land has been described.
2. Attempt a simple explanation of each, based on what you have learnt
in units 4-6 of this course, among others.
3.3 The Hills and Mountains of Israel/Bible Land
Hills and mountains occupy very prominent positions in the Bible for
many reasons:
o The Israelites’ experience during the Exodus, especially on Mts.

Sinai (Horeb) Hor, Pisgah, Nebo
o The Israelites initially settled in the hill country
o Hills and mountains have natural attractions and so feature in many
cultures
o Next to vegetation, hills and mountains constitute conspicuous
features of the land
o Hills and mountains are readily associated with worship and
religious rites (e.g Mt. Sinai (Horeb) Mt. of Transfiguration). Hills
featured prominently in the Ministry of Jesus (Mt. 5:1) (see unit 12).
Perhaps, on account of the above, God, in many places warned His

people against worshipping hills and mountains (idolatry) as many other
peoples around them did and still do.
In particular, before entering the Promised Land, God educated His

people on what to expect, especially because of the wide contrasts with
the plains and deltaic land of Goshen, where they had lived for at least
four generations.
The great mountains and hills of Israel/Bible land are shown in Table
6.1, with their Bible references, from where you will obtain
information about each of them. You are advised to note in particular,
the Abarim, Bethel, Calvary, Ebal, Gerazim, Gilboa, Gilead, Hor,
Horeb (Sinai), Moriah, Nebo, Olives, Pisgah and Zion, and the
significant events associated with each.
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Table 6.1: The Great Mountains and Hills of the Bible
Name Text(s)
Abarim Nu. 27:12, 33:48; Deut. 32:49
Ararat Gen. 8:4; Jer. 51:271
Bashan Ps. 68:15
Bethel 1 Sam. 13:2
Carmel 1Kg. 18:19; 2Kg. 2:25
Calvary Mk. 15:22; Lk. 23:33
Ebal Deut. 15:22; Deut. 27:4, 13
Ephraim Jo. 17:15; Jd. 2:9; 1Kg. 12:25
Gerizim Deut. 11:29; 27:12; Jos 8:33
Gilboa 1 Sam. 28:4; 31:11; 2 Sam. 1:6, 21
Gilead Gen. 31:21, 25; Jg. 7:3
Hermon Deut. 3:8; Js. 11:17; 13:11; Ps. 29:6
Hor Nu. 20:22, 21:4, 53:37
Horeb Ex. 3:1, 17:6; Deut. 4:10; 1 Kg. 8:9; Mal. 4:4
Lebanon Deut. 3:25; Jg. 3:3; 1 Kg. 5:14
Misar Ps. 42:6
Moriah Gen. 22:2; 2 Sam. 24:18
Nebo Deut. 32: 49; 34:1
Olives or Olivet 2 Sam. 15:30, 24:3; Mk. 11:5; 13:3, Lk. 19:29;
21:37; 22:39; Ac. 1:12
Pisgah Nu. 21:20, 23:14; Deut. 3:27; Js. 12:3
Seir Gen. 14:6; Deut. 1:2
Sinai Ex. 16:1, 19:11, 24:16; 31:18; Ac. 7:38
Tabor Jg. 4:6; Ps. 89:12; Hos. 5:1
Zion/Sion 2 Sam. 5:7; 1 Kg. 8:1; Ps. 87:2; Rom. 11:26 Rev.
14:1
1. For any five of the above hills and mountains, state at least 2
important events that occurred there in Biblical times. Use the
Bible for this if necessary.
3.4 Rivers and River Valleys of Israel/Bible Land
Apart from hills and mountains, rivers and river valleys constitute other
prominent features of landscapes generally and Israel/Bible land in
particular.
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Like hills and mountains, the Israelites were warned, before their arrival
in the Promised Land, of the existence of “hills and valleys” (Deut.
11:11). However, while hills and mountains are prominent in the life
and events in the Bible, the rivers and river valleys are not so
emphasized. This does not mean, however, that they are less important.
The warning by God that the Promised Land is one of “river and river
valleys”, like that of “hills and mountains” is to stress the marked
difference from Goshen, where life centred on the Nile (irrigation), as
against “rains of heaven” in the Promised Land (Deut. 11:12).
A source described the difference between Goshen and Canaan

(Promised Land) thus:
On entering the land of Israel, they were faced with the

problems of adaptation to very different conditions and
farming methods. The Israelites found themselves in a land of
hills and valleys, with streams, springs, underground water…
The agricultural and irrigation techniques so effective in the
Nile Valley could not be applied here … Entrance into the
Promised Land exposed the Israelites to phenomena of
nature which they had not known in Egypt or in the Sinai
Desert. Water, the source of all life, was totally dependent on
rainfall brought by wind-driven clouds (quoted by Faniran
2001:34).
The implication is that the strange phenomena of rivers and river

valleys, like hills and mountains, were capable of being misconstrued,
more so when they had alternative explanations of deities among the
native peoples they were replacing. God, therefore, warned against such
misconception, leading to idolatry, especially in Exodus 20:3-4:
Worship no other god but me. Do not make for yourselves

images of anything in heaven or on earth. do not bow down
to any idol or worship it, because I am the LORD your God
and I tolerate no rivals.
The rivers mentioned in the Bible are not restricted to those in Israel,
but all of them have bearing on and implication for the Bible message;
all affected in one way or another the life and history of the Israelite
nation in Biblical times. Table 6.2 shows the most commonly mentioned
rivers in the Bible, with the Nile, Euphrates and Jordan standing out
among them, in terms, not only of their frequency of mention, but
mainly on account of their significance in the life of the peoples. For
example:
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Table 6.2: Some rivers of Israel/Bible land
River Text(s)
Euphrates Gen. 15:18; Ex. 23:31; Deut. 1:7; Jos.
1:4; 1 Chr. 5:9; 2 Sam. 8:3; 1 Chr.
18:3, etc.
Nile Gen. 46:33-34; Ex. 2:1-10; 7:14;
19:35, etc.
Jordan Jos. 3:4; 14-15; 2Kgs. 5; Lk. 4:27
Merom Brook Jos. 11:5;7
Mizpah Jn. 11:18
Arnon Jos. 12:1
Megiddo & Kishorn Jud. 4:5
Kabbok Jos. 12:2
Lebanon Jos. 12:7
Enshemesh Jos. 14:7
Hinnon Jos. 14:8
Rephaim Jos. 14:8
Nephroah Jos. 14:9
Jezreel Jos. 17:18
Iphtahel Jos. 19:14
Elah 1 Jam. 17:2, 19; 21:9
o The Euphrates, the only one referred to in the Bible as “The River”
- provided a route of communication between east and west
- marked the boundary of the land promised to the “seed of
Abraham” (Gen. 15:18)
- had the city of Babylon on its banks
- was mentioned in connection with:
+ Jacob’s return journey from Median (Gen. 31:21)

+ Balaam (Nu. 23:24)
+ David’s military campaigns (2 Sam. 8:3)
+ Solomon’s kingdom (2 Kgs. 4:21)
+ the defeat of the Syrian army
+ the destructive power of God (Is. 11:15)
+ the punishment of Israel (Is. 7:20; 8:7)
+ judgement of God (Is. 27:12; Jer. 2:18)
+ restoration of Israel (Mic. 7:12; Zech. 9:10)
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o Similarly the Nile is the “sacred” river of Egypt mentioned most

frequently in connection with the ‘Israelites’ sojourn in Egypt and
Goshen, where the Israelites lived for over 400 years and multiplied
in number several fold was in the Nile Delta region (Fig. 5.4). the
most significant mention was in connection with the events that led
to the deliverance of the Israelites and their successful exodus to the
Promised Land (Ex. 7:14; 9:35)
o Finally, River Jordan is the most important river in Palestine, being

the largest river and with the associated lakes and seass the most
important source of water in Palestine.
- Three significant events took place there, viz:
+ Passage of the Israelites, under Joshua, on dry land to

enter the Promised Land. Prophets Elijah and Elisha also
crossed the Jordan dry land, just as the spies on Jericho.
+ The healing of Naaman (2 Kgs. 5; Lk 4:27)
+ Baptism of Jesus by John (Matt. 3:14-17)
A valley is any hollow low-lying land bounded by higher ground and

usually traversed by a river; a stretch of land between two hills or
mountains, often with a river flowing through it.
Unlike river, water, land, hill, mountain, etc., the word “valley” occurs
less frequently in the Bible. Nevertheless, significant events occurred in
valleys as well in the Bible, e.g.
o Sites for the prescription for the expiation of crime or concerning

unresolved murders (Deut. 21:1-9)
o Sites of both successful battles (with God’s help, 1 Kgs. 20:23-34) as
well as disastrous ones (without His help, 2 Chr. 25:5-13)
o The valley of dry bones (Ez. 37:1-14)
1. Locate five rivers and river valleys on any maps in units 5 and 6.
2. write at least two important events that occurred on any two
important rivers mentioned in this section.
3.5 Rocks and Stones (Earth Materials) of Israel/Bible Land
3.5.1 Rock and stone defined
The word “rock” is used in many senses, namely, for:
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o any naturally formed aggregate or mass of mineral matter, whether

coherent or not
o an appreciable part of the earth’s surface
o a mineral ore, e.g. copper
o a prominent landform such as peak, cliff, promontory
o a massive area of a country, or to parts thereof
o spectacular land forms, e.g. “Rock of Gibraltar”
o firm and coherent or consolidated substances that cannot be normally
excavated by manual methods alone
The last two connotations are closer to both the popular (common man)
usage and the Biblical one. The Biblical usage also does not
discriminate between “rock” (massive” and “stone”, broken, cut, piece
of rock, as in cornerstone.
3.5.2 Rock and Stone in The Bible
In addition to the literal (physical, natural) connotation, indeed more

than it, the Biblical usage of the words “rock” and “stone” connotes
fundamental spiritual truth. Even in the literal usage, the miraculous is
implied as in the “water – from rock” incident (Ex. 17:1-7; Nu. 20:8-13)
The peak of the spiritual connotation is the analogy of Jesus Christ as
o Rock or stone
o Our salvation (Deut. 32:15);
o The stone which builders rejected that has become the
cornerstone/capstone, etc. (Ps. 118:22; 1 Pe. 2:4-8)
o the only foundation that has been laid for our faith in God (1 Cor.
3:17)
o the foundation for a stable life in God (Is. 28:16; Mt. 7:24
At the level of humans, Jesus Christ called Simon, one of His disciples,
Peter or Cephas, meaning stone or broken/cut rock (Mt. 16:17-19), on
account of his confession of Jesus Christ as “the Son of the living God,”
the Messiah of humankind.
As instrument in the hand of its maker, God used rock and stone for
various purposes:
o The Ten Commandments were engraved in rock or stone tablets by

God Himself (Je. 19:24; Ex. 34:1) which have since replaced with
fleshly tablets of the heart (2 Cor. 3:3)
o Jesus’ body was buried in a grave “hewn out in the rock” (Mk.
15:46)
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o Huge stone was placed at the grave entrance to “protect” the body
from being stolen, but the stone was rolled away at the point of
resurrection (Mt. 28:2; Lk. 24:2)
o David killed Goliath with only one of the five smooth stones he
picked up from a river bed (1 Sam. 17:40)
o Stones were used as Joseph’s pillow when he encountered God for
the first time, following which He was never the same (Gen.
28:10-22)
o Several rock memorials were established in Israel (Jos. 4:3; 24:27; 1
Sam. 7:12)
o Stones from heaven (hailstone) were used as weapon against the
Amorite army (Jos. 10:11), among others
As an instrument in the hand of humans; rocks and stones were used in

the Bible positively to build up and negatively to break down; both of
which served God’s purpose, e.g.:
o for killing law breakers – adulteress and blasphemers (Nu. 15:35;

Mt. 23:37; Ac. 7:59; 14:19), to demonstrate God’s justice or
o Satan as stones of darkness and shadow of death (Jb. 28:3), to show
God’s protective power (Ps. 91:12)
Other earth materials that have been treated in similar manner to rocks
and stones are soils (He. 6:7-8; Mt. 13:1-15; Mk. 4:1-12; Lk. 8:4-10);
dust (Gen. 2:7; 3:14, 14; 13:16; Nu. 23:10; Ex. 8:16; Is. 25:12; 29:4;
clay (RO. 9:9-21; Dan. 2:31-44; Jn. 9:1-7); ornaments (precious stones)
and salt.
Conclusively, the position of the Bible is very clear on earth materials.

Whereas Jesus Christ, the creator of all things, is the original rock
foundation, in the scientific sense the igneous rock base (earth’s crust,
mantle and core) – Christians are the rocks/blocks, and stones, soil, dust,
clay, ornaments, etc. In other words, the Bible envisions the fragmentary
rock particles – stones, soil, etc., as parts and parcels of the unweathered
rock foundation of the earth planet (the earth’s crust, just as His
followers (the church) are parts of Himself, of His body (1 Cor.
12:27:30).
1. List four of the different types of earth materials discussed in this

section with at least two Bible references on each type.
2. Discuss the analogy drawn from the relationship between rock
(foundation) and stones (broken/cut rock) vis-à-vis the way Jesus
(Petra) and Peter (Petros).
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3.6 Discussion
The material summarized in this unit covers a wide range of topics. In

the textbook it is covered in about five chapters. Here we have brought
them together, based on the fact that they all belong to the lithosphere,
as distinct from the hydrosphere, biosphere (plants and animals) and
atmosphere, to be treated in units 7, 8, 9 and 10, respectively. Moreover,
it will be necessary for you to appreciate the link between the different
topics, namely, that:
o landforms, including river valley, hill and mountains are

built/developed in rocks of various types.
o Rocks and stones are broken fragments of weathered part base
geology, from which soils form.
o Soil provide food and other support for plants
o Plants are food for animals and humans
It is also necessary for you to appreciate that landscapes involve more

than rocks but also vegetation (land flowing with milk and honey; land
of briers and thorns) as well as wild animals (land that devours its
inhabitants).
4.0 CONCLUSION
The conclusion drawn from this unit, like that of the others in the other
parts of the course, is that the Bible presents an holistic view of God’s
creation, with Him as the core, the centre, the nadir, to which everything
else is tied and which everything else revolve. While the landscapes in
particular and nature in general reflect the almightiness of God in Jesus
Christ, the various earth materials are linked to their source in the way
the church is linked to Jesus Christ its founder and embodiment. They
all belong to one body, namely the Body of Christ Jesus.
5.0 SUMMARY
As noted above, I have covered a wide range of topics/issues in this unit,

in relation to our study area, namely, Israel/Bible lands, including:
o the epithets/figurative expressions of the land and landscapes

o the hills and mountains
o the rivers and river valleys
o the rocks, stones and other earth materials
I have brought them together as parts and parcels of the lithospheric

portion of the planet earth
63
More importantly, I have discussed the various topics from the Biblical
perspective, i.e. from the way God perceives them and also expects
humans, as part of His creation, to see them, in order to be His image
and exercise likeness, and in which form they (humans) can
satisfactorily fulfil the dominion role given to them at creation.
My prayer is that you will see and understand this divine message about
the earth, which God creates, and live by it the rest of your life.
6.0 TUTOR-MARKED ASSIGNMENTS
Certificate
1. Use a Bible text to define/describe the boundary of the Promised

Land, preferably including the Canaanite nations to be incorporated
into it.
2. Give at least two synonyms of the word “land” as from the Bible.
Diploma
1. With reference to the geography of Israel, explain the epithet: “a land

flowing with milk and honey”.
2. Discuss the importance of mountains in worship in Biblical times.
3. Consider the appropriateness of the analogy between, on the one
hand, rock and rock fragments, and, on the other hand, Jesus and His
followers.
Dictionary of Geological Terms. 1961, Anur. Geol. Institute
Faniran, A. 2001, Nature in the Bible: A Commentary on God’s

Revelation in His Creation. Sacred Earth Ministry Monograph
Series 2. MANASC, Ibadan, Chaps, 1, 2, 3, 4 and 6.
Hareuveni, N., 1980, Nature in Biblical Heritage. Neot Kedumin Ltd.

Kiryat Ono, Israel.
The Holy Bible – Different versions
64
UNIT 2 THE WATER AND WATER BODIES

OF ISRAEL/BIBLE LAND
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 Water in nature
3.2 Water in the Bible
3.3 Water bodies of Israel/Bible land
3.4 Jesus Christ the source of he Water of Life/Living Water
3.5 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
Water features prominently in parts of the previous discussions,

especially under rivers and river valleys in unit 6. This is because
valleys, to be so properly called, must have resulted from fluvial (water
erosion) action at the earth’s surface.
However, while rivers and river valleys are essentially

landform/landscape, or better still geomorphological, features, water is a
substance (hydrosphere), like air (atmosphere) or rock and minerals
(lithosphere). Although some authorities classify water with earth
materials, the Bible does not do anything of the sort. Rather, it
distinguishes between the channel and the water in it.
2.0 OBJECTIVES
Accordingly, the assignments before us in this unit relates to:
i. describing and discussing the position of water both in nature and

in the Bible
65
ii. describing the water bodies of Israel/Bible land, including water

in rivers, seas, lakes and wells
iii. exploring the spiritual connotation of water generally and specific
water bodies in particular
3.0 MAIN BODY
3.1 Water in Nature
Water is definitely one of the major recurring topics of human history,

especially its lack (drought) or superabundance (flood).
In recent years, emphasis has been on the sustainable development of

water resources, both at global and regional (including national) levels,
especially fresh or potable water for domestic and agricultural use.
Water resources have, therefore, been featuring prominently in the
development programmes of nations and nation groups alike, especially
at the drainage basin level.
Water is a unique substance with several valuable attributes, namely:
o exists in the three states of matter – liquid, solid, vapour/gas

o high level of stability associated with the nature of its hydrogen
bonds, and responsible, among other things, for the high heat
absorption capacity, or specific heat, of the substance, compared to
other substances – solid and gaseous, - thus making it possible for it
to support life and regulate the temperature of other substances and
that areas close to it.
o high power of cohesion, i.e. power to stick together, thus making it
conducive to plant, animal and human life.
o adhere to and wets substances in contact with it. Termed capillarity,
in science, this property explains the movement of water and
nutrients in soils to feed plant roots, stems and leaves, through the
process of osmosis.
o a remarkable solvent, i.e. dissolves more substances than any other
liquid or matter.
Find your previous notes or textbook on integrated science and revise

the properties of water as a substance. You may be able to add to the
qualities enumerated in this section.
3.2 Water in the Bible
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The Bible mentions mostly fresh water resources, especially those on

surface (seas and rivers) or near the land surface (wells). The deep
aquifers of today were unknown in Biblical times.
Most if not all the properties of water are exemplified in the way the
word “water” is used in the Bible. This is the way your tutor stated in
your main textbook:
It is as if the writers of the Bible were (water) scientists,

which they really were … taught by the inspiration of God,
the source and author of all knowledge, science and
otherwise (2 Tim. 3:16; Jam 1:5). They were shown the
details and intricacies of God’s wisdom as represented by the
nature of water as a component of God’s creation. They were
aware that God is the creator of water with its properties and
for specific purposes – physical, spiritual, psychological,
social, economic and so on (pp 44-45).
More specifically the word “water” is used in the Bible in connection

with:
o the creation story (Gen. 1:1; 9-13; 20-23; 26-28; 2:6, 10)
o Noah’s flood (Gen. 6:9-8: 19)
o fight against God’s enemies, e.g. Sisera’s army (Jos. 5:21) and the
Egyptian army (Ex. 15:8)
o the demonstration of being completely subject to God e.g.:
- the Red Sea during Exodus (Gen. 14:8)

- R. Jordan, on the occasion of the Israelites entering the
Promised Land (Jos. 3-4), and in the ministry of Prophets
Elijah (2 Kgs. 2:8) and Elisha (2 Kgs. 2:14)
- R. Euphrates (Jos. 24:2)
- Galilean Sea walk by Jesus (Mt. 14:22-32)
o Healing, e.g.
- Naaman (2 Kgs. 5)
- Man born blind (Jn. 9:6-7)
Like rock and related materials, water is used of God to achieve His
purpose. Other more specific divine roles of water are contained in the
next section.
1. List four different places in the Bible God used water to

demonstrate his power in different ways.
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3.3 Water Bodies in Israel/Bible Land
The water and water bodies of Israel/Bible land, as found in the Bible
belong to 3 categories:
o those in lakes and seas

o those in rivers
o well water
There are four lakes/seas – Mediterranean or Great Sea, Dead Sea, Sea
of Galilee (Chimereth) and L. Hula (Semechonistis).
The rivers and associated phenomena have already been discussed in

unit 6
Wells played very important roles , mainly on account of scarcity of

surface water:
o as memorials of great events and peoples
o as rendezvous or meeting points
- in connection with Isaac’s marriage
- the scene of the strange Samaritan woman and Jesus
The three water sources or categories have one thing in common in

the Bible: they affected the lives of the people in their vicinities in
various ways, namely:
o R. Jordan’s water, as observed earlier, was made famous by at least 2

events:
- the healing of Naaman, the Syrian captain (2Kg. 5:14)
- the baptism of John, especially that of Jesus Christ (Mt.
3:1-12).
In the two cases ordinary (natural) water was turned into (a) a physical
drug and (b) a soul cleansing (spiritual) substance respectively. The
baptism case, in particular, has since assumed greater/wider dimensions,
especially in the church, where it serves the purpose of:
- remission of sins
- full membership of the church of God, Body of Christ
- entrance into the celestial kingdom
- doorway to personal sanctification by the reception of the
Holy Spirit
o Also known as the Salt Sea, the Dead Sea marks the southern end of
the Great Jordan River and, unlike the Sea of Galilee, has no outlet.
It also lay in a typical desert location with intense evaporation and
consequent over concentration of mineral salts. The water was
described as bitter and its shores made famous (memorable) as
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scenes of God’s judgement or vengeance, e.g. of the cities of Sodom,

Gomorah, Adamah, Zebiom and Zoar or Bela (Gen. 19). The Dead
Sea Scrolls found their in 1947 and subsequently have popularized
the site (see Theodore Heline, 1980, The Dead Sea Scrolls: The
Essenian Forerunners of Christ).
o The Sea of Galilee is located in a wetter and richer area than the
Dead Sea; and had, in Biblical (NT) times, such flourishing towns as
Capernaum, Bethsaida, Gergesa, etc. (Fig 5.2). The Sea of Galilee
region is particularly important in the Ministry of Jesus, e.g. in
connection with:
- the calming of storm (Mt. 8:26)
- the calling of Simon (Peter), Andrew, James and John (Mt.
4:18-22)
- Jesus and Peter walking on storming water (Mt. 14:22-37)
- healing of multitude of people (Mk. 3:10)
- teaching with parables (Mk. 4:12)
- the miraculous fish catch (Lk. 5:6-11
- appearance to the disciples after the resurrection (Jn. 21:7-14)
o The wells also served God’s purpose in several ways:

- God spoke to Hagar at the “Well of the Living God who sees
me” (Gen. 16:15)
- Hagar and her son Ishmael were saved from instant death by
thirst by water from another well (Gen. 21:19)
- The well where Abraham’s servant met Isaac’s wife, Rebecca
(Gen. 24:11-22)
- The well where Moses met Jethro’s people who later became
Moses’ father in law (Ex. 2:15) and counselor/adviser (Ex.
18)
o Perhaps the most memorable of the wells mentioned in the Bible was
Jacob’s well. Still in existence today, it was the location of Jesus’
very rare “Press Conference” or “Crusade”, with the Samaritan
woman of questionable character the strange, unexpected audience
(see above; Jn. 4)
1. Giver at least two examples (with references) of each of the 3

categories of water bodies of Israel/bible land
2. Describe the spiritual significance of any one of the categories of
water bodies.
3. With particular reference to Jacob’s Well, expatiate he roles
played by wells in the life of Biblical Israel.
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3.4 Jesus Christ the Source of the Water of Life/Living

Water
In addition to the well-known uses of water indicated by the Bible, e.g.:

o drinking (Gen. 21:14; Ex. 15:25)
o cleansing/healing, etc. (Lev. 6:27; 2Kgs. 5; Mt. 3)
water serves much more important purpose in the Bible, especially in
the symbolic/figurative sense of the concept of living water/water of
life, and its links with Jesus Christ. Two books of the Bible, among
others – John and Revelation – made this point very clearly.
o In John 4:10, we have:

Jesus answered and said to her, “If you knew the gift of God and
who it is that asks you for a drink, you would have asked him and
he would have given you living water (emphasis added).
o And in John 4:13, we again have:

Jesus answered, “Everyone who drinks this water will be thirsty
again, but whoever drinks the water I give him will never thirst.
Indeed, the water I give him will become in him a spring of
water, welling up to eternal life (emphasis added).
o Revelation 22:17 has:

And the spirit and the Bride say, “Come”. Everyone who hears
this must also say, “Come”. And let the one who is thirsty come;
let the one who wishes take the water of life without cost
(emphasis added.
o Other references to this concept include Ez. 47:1; Zec. 14:8; Jn.
7:37-38; Rev. 22:1-2
o This meaning or analogy is also extended to water - related

phenomena at the earth’s surface, viz:
- brook (Ps. 110:7)
- well (Is. 12:3)
- fountain (Ps. 36:9; Pro. 13:14; Jer. 2:13)
The analogy is expressed in the way Jesus Christ, more than physical
water sustains both physical and spiritual life of His people. As your
tutor stated it on pp. 51-52 of your textbook:
Water is important in sustaining the physical earth, Jesus

Christ is much more than that. He sustains both the physical
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and the spiritual life. He lasts longer than the physical water,
so that when all earthly water is dried up, He will continue to
flow. Indeed, the waters of Israel to God are much more than
just the physical… Whether in brook, pond, lake, stream, sea,
well, fountain or river, the waters in the Bible point to Jesus,
the source of life and without whom we can do nothing (Jn.
15:5)
1. Use a Bible concordance to obtain more references to Jesus as the

source of a sustaining life
2. Read Ezekiel 47:1-12 and comment on what you understand by
the idea of “the river from the Temple”.
3. Read Rev. 22:1-6 and explain what you understand by “the River
of Life” (NIV).
3.5 Discussion
The following are possible discussion/meditations/points/topics which

will assist you to better comprehend the message of this unit:
o The unique (physical) properties of natural water

o The miracles connected with water in the Bible, e.g. Nile, Red Sea,
Rivers, Lakes, Seas, etc.
o The analogy of Jesus as the Water of Life or Source of Living Water.
4.0 CONCLUSION
Water is crucial in both the physical and the spiritual life of God’s
people. This unit has cast light on the much neglected spiritual
significance, for the scientist, without leaving out the physical
component, for the theologian with limited scientific background.
5.0 SUMMARY
This unit completes/complements the natural (mineral – based)

substances began in unit 6. As mentioned at the beginning of the unit,
some scientists classify water alongside rocks as earth materials, and
with it it shares many attributes. Nevertheless, we have identified and
provided the basis for separate treatment of water and water bodies by
stressing:
o Water in nature
o Water in the Bible
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o Water Bodies in Israel/Bible land

o Jesus Christ as the Source of the Water of Life/Living Water
In all these, emphasis is placed on the spiritual aspect to have the topic
well within the entire programme of Christian Theology. This is done by
laying greater emphasis on the Biblical than the scientific aspect of the
topic.
6.0 TUTOR – MARKED ASSIGNMENTS
Certificate/Diploma
1. Find your previous notes or textbook on integrated science and

list the physical properties of water, paying attention to properties
not included in this unit.
2. With reference to Jacob’s Well, examine the roles of wells in
Biblical Israel.
3. Comment on the concept of Jesus as Living Water/Water of Life.

Series 2. MANASC, Ibadan, Chapter 5.
Heline, T. 1980, The Dead Sea Scroll: The Essenian Forerunners of

Christ. De Vorss. Co. Marina del Rey, CA.
The Holy Bible – several versions
72
UNIT 3 THE TREES, SHRUBS AND GRASSES OF

ISRAEL/BIBLE LAND
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 Introduction
3.2 Trees and shrubs in nature
3.3 Trees and shrubs of Israel/Bibleland
3.3.1 Introduction
3.3.2 Trees in the Garden of Eden
3.3.3 The tamarisk tree
3.3.4 The Rotean and the salt plant
3.3.5 The Sneh (burning bush)
3.3.6 The caper
3.3.7 The Yetarim (Hebrew Yitran)
3.3.8 The Olive, fig, grape and atad
3.3.9 Olives and sycomores
3.4 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
So far, in this module, I have been discussing essentially lifeless in non-

organic or living substances of the earth’s surface and near surface. In
Module 2 Unit 1, I discussed the land and landscapes, including rocks
and mineral of various types, all being part of the lithosphere. In unit 2,
I treated water or the hydrospheric component, leaving us with two
spheres, namely, the biosphere, or the world of plants and animals and
the atmosphere or air and the celestial space. While the biosphere
contains the living component, including humans, the atmosphere, like
the lithosphere and hydrosphere, is essentially lifeless, except in
microscopic forms. In this unit, I will take on the plant component of
the biosphere while unit 9 will deal with the animal component, minus
humans. The last unit in this module will be on the atmosphere and the
outer space or celestial space.
2.0 OBJECTIVES
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The objectives of this unit will follow a pattern similar to that of unit 7,
i.e.: discuss, in succession:
i. Discuss the place of plants (trees, shrubs and grasses) in nature

ii. Identify the trees planted in the Garden of Eden
iii. Discuss the typical trees, shrubs, grasses, fruits, seeds and flowers
of Israel (Bible land)
Analyse the more figurative/spiritual meaning and uses of the various

examples.
3.0 MAIN BODY
3.1 Introduction
As noted above, trees, shrubs and grasses, with landforms (hills,

mountains, plains and valleys) form the major components of the
landscape of an area, Israel/Bible land inclusive. Therefore, it is not
surprising that they occupy a very crucial place and play very significant
roles in passing the Biblical message across to humans.
Chamber’s Encyclopedia (1969:787), has this to say about the flora of

present – day Israel:
The Flora, owing to the variety of climate, is remarkably

rich. In the northern hills, tracts of maguis survive from the
ancient forests; the commonest growth is evergreen oak, but
many other bushes, such as hawthorn, terrebinth, buckthorn
and storax, are found. The contrast is marked between the
arid appearance of the mountains during the greater part of
the year and their brilliant colouring during the brief
spring, which they are carpeted with anemones, poppies,
tulips and asphoitel. The banks of R. Jordan, lined with
thick growth of poplar, tamarisk and oleander, contrast
with the arid plain on either side, where the saline soil
supports only such plants as saltwort. Only steppe and
desert plants can survive in the Negev; e.g. the prickly pear
(Sabra). Around the Dead Sea grow such tropical shrubs as
the apple of Sodom and the Indian mallow (p. 92)
The above description essentially reflects human influence after several

millennia of occupation and destruction, rather than the natural/original
vegetation. Fortunately, however, as in the cases of settlements and
wells, the Bible has proved to be a most reliable ‘museum’, for the trees
and shrubs, especially, of the area. The Bible is, therefore, a veritable
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living evidence (mirror) of what humans have done to nature generally

and vegetation in particular in Israel/Bible land.
More than this, the Bible is the only source of information on the very
close links between God and His creation, detectable from the special
symbolic use of words, with special reference to trees and shrubs, on the
one hand, and, one the other hand, God’s message to humans. Haveureni
(1969: 14-15) is quoted on p. 93 of your textbook as follows:
… a major reason… for involvement with nature was the fact

that the landscapes of Israel and its phenomena of nature
have been deeply intertwined with the entire field of Jewish
tradition throughout all generations … they have always
raised in the imagination of particular aspect of individual or
national life, whether as metaphor, parable, or symbol,
whether in the Pentateuch, in the words of the prophets, or in
the oral law, or in aggada.
Giving the dozens of plants (trees, shrubs and grasses) encountered in

the Bible, each of which is significant in its own right, for the divine
message conveyed, only a few examples can be included here. Interested
readers are encouraged to consult the references as well as other sources,
including publications of the Neot Kedumin Organization on The
Biblical Landscape Reserve in Israel. In the mean time, I review for you
in the next section, as it is my practice, the roles of plants in nature
generally, as a prelude to entering the spiritual realm of the Bible.
1. Give one reason why the Bible is a reliable ‘museum’ for the
trees and shrubs of Israel/Bible land
2. Give one reason for studying the trees and shrubs of Biblical
Israel
3.2 Trees and Shrubs in Nature
Trees and shrubs are not only among the largest plants, they also
constitute the ultimate in the vegetation of places, i.e. climax vegetation.
Some trees grow higher that 30 - floor sky scrappers and to 1000 years.
Consequently, many people see trees as if they live forever.
The use of trees and shrubs are many, viz:
o shade houses for generations

o tree buds, flowers, fruits, etc., tell the seasons of the year
75
o provide food and other supports for humans, including wood, latex,
resin and tannic acid, among others
o conserve nature if properly managed, used
o objects of worship (detested by God)
All these and more are also found in the Bible, the great gift/heritage of
God to humans. God has also used trees, shrubs, grasses, etc., in special
ways to communicate with His people, a few examples of which are
contained in the rest of this unit.
1. Enumerate as many uses of trees as possible, as found in nature
2. Use a Bible concordance or dictionary to assemble as many trees,

shrubs, grasses, fruits, seed and flowers as possible, in
preparation for the next section of this unit. (Your textbook, if
you have access to it, contains in an appendix, an example of
such inventory which you can consult. The appendix is also
useful for the other units in this module).
3.2 Trees and Shrubs in Israel/bible Land
3.3.1 Introduction
As noted above, it is impossible only not to exaust but also to include all
the important examples of trees and shrubs in a work like this. However,
the examples included will be sufficient to drive out point home on the
ways “the landscapes (trees and shrubs) of Israel and its phenomena of
nature have been deeply intertwined with the entire field of Jewish
tradition” (Haveureni, 1969:14), notably the Bible.
An indication of the great number of the trees and shrubs of Israel is

given in the index to Haveureni book, which contains over 100 items,
varying from the cedar of Lebanon to the hyssop that grows out of the
rock. The following trees (and shrubs) are discussed in some detail, in
what follows:
o Tree of Life and Tree of the Knowledge of good and evil

o The tamarisk tree
o The Rotean/salt bush
o The caper
o The sneh
o The yetarim
o The olive, fig, grape and atad
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o The sycomore
o The cedar
o The palm
o The vine
3.3.2 Tree of Life and Tree of Knowledge of Good and Evil
The Bible mentions these trees of the Garden of Eden in connection with
the fall of man and his ultimate redemption.
According to Genesis 3, Eve and Adam tasted the Tree of the

Knowledge of Good and Evil and so lost their eternity: they sinned and
received the consequent sentence of death (Gen. 3:19). They were also
prevented from tasting the Tree of Life by their physical expulsion from
the Garden of Eden (Gen 3:22-24)
The implications of the “Fall”, i.e. eating the forbidden fruit, are many,
beyond physical death. Among these are:
o Tree worship. This practice has remained rampant, including among

the Israelites, who were given specific laws against it (Ex. 20:3-4;
Deut. 5:7-10). They (the Israelites) are known to have ”carved
wooden idols in the imitation of their other neighbours, just as many
pagans worship and otherwise deify especially the large everlasting
trees” (Faniran, 2001:98)
o The popularity of the pagan practice of tree worship among the
Israelites is reflected by the quantum of its condemnation by prophet
after prophet (see Is. 44:13:17).
By contrast, the attitude of Abraham to trees seems to go back to that of

the Tree of Life, when he planted a tamarisk tree at Beersheba and
then “called upon the name of the LORD, the eternal God” (Gen.
21:33). The tamarisk tree, as will be shown later, is a shade tree that
protects both people and the land.
The name “Tree of Life” fits the popular description, whether of the
unknown Garden of Eden example, or its contemporary equivalents in
different countries, e.g.:
o The Arborvitae found in USA and China and described as:
- a hardy, evergreen tree
- with sweet odor
- noted for its durability
- grow to >60m
- wood used for boats, poles, shingles, siding, ornamental, etc.
o The oil palm in the humid tropical regions, with myriads of uses.
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The Biblical connotation of the Tree of Life signifies eternal life. God
intended humans to live forever like the “eternal” or “everlasting
tree,” which life sin has cut short. This tree has since been “replanted”
as Jesus Christ, such that any one who believes in Him will not perish
but have eternal life (Jn. 3:16). Romans 5:12019 put it this way:
… as by one sin entered into the world and death by sin… so

by the obedience of one shall many be made righteous.
The idea of Jesus being the Living water/water of life, discussed earlier
is again apposite here (Ez. 47:1-12; Jn. 4:1-4; 6:35-40; 48-51, 58;
7:33-38).
3.3.3 The Tamarisk Tree (Hebrew Ethel)
This tree is mentioned in connection with Abraham (see above) and

with Samuel and Saul (1 Sam 22:6). Its choice by Abraham has been
traced to its major characteristics of:
o its ability to provide shade, of great advantage in the hot dry lands of
Beersheba
o its ability to hold or bind (desert) sand together, another great asset.
o it’s ability to withstand heat and long dry spells by sending its root
deep down to find water underground.
Your textbook, on p. 101, summed up the importance of the tamarisk

tree thus:
The place of the tamarisk tree … is, therefore, unique and

shows the extent of the botanical (ecological) knowledge
available to Abraham that back in history … God taught
(inspired) Abraham what he needed to know about his new
abode in Beersheba, as well as about the plants that will
profit both the land and the people most.
The spiritual significance of this lies in seeking and readiness to learn

from God, the source of all knowledge, understanding and wisdom (1
Cor. 12:4-11).
3.3.4 The White Broom (Rotem) and the Salt Plant
This is another prominent plant (a bush or shrub) again in the Beersheba

area. In Genesis 21:14-15, Hagar (and Ishmael) are reported to have felt
sudden change from the cool shade under the tamarisk to the burning
expanse of country of the desert environment. They, therefore, sought
some protection under the (white broom) bushes.
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Many Bible passages aptly describe this bush in Israel:
o In Palm 120:3-4, a slanderous, deceitful or false tongue is likened

among others to the “burning coals of the broom tree” (also called
rotem embers). This is borne out of the experience that:
- rotem embers, although extinguished on the outside, still

continues to burn inside, beneath the ashes, long after other
embers have died out.
- rotem is commonly used as kindling in cooking stoves,
including its roots, trunk and branches
- trade in rotem was banned by law
thus signifying or clearly showing the disastrous consequences of

slander, deceit and falsity in human affairs and, worse still, in
spiritual matters. Its effects last and last until, if unchecked, it
destroys the fabric of the society.
o Elsewhere, God warns against the evil use of the tongue (Ps. 34:13;
Ps. 57:4; James 3:5-14), while its wholesome use is likened to a “tree
of life” (Prov. 15:4); an instrument to confess and praise the Lord (Is.
45:23; Ro. 14:11).
o In Job 30:1, 4, the younger generations who were ridiculing Job

were likened to salt-plant leaves and rotem roots. In the case of the
rotem, the picture presented contrasts the aristocratic Job in his hey
days with his impoverished state and target of scorn by normads
gathering desert plants for food, thus spotlighting/stressing the extent
of Job’s psychological, apart from physical torture/pains.
o In 1Kg. 19:3-8, Prophet Elijah at Beersheba, sat under a broom tree

and prayed that he might die (v. 14). He, however, at the same time
felt so comfortable that he felt asleep (v. 5). He was also fed twice by
an angel with bread (cake) “baked over hot coals” (v.6) or embers,
which sustained him for “forty days and forty nights until he reached
Horeb, ‘the mountain of God’ (v. 8)
Overall, the overwhelming spiritual imagery presented of this plant in

the Bible seems to be that of fire, the symbol of God’s:
o presence and Glory (Ex. 3:2; 13:21-22)

o holiness (Deut. 4:26; Heb. 12:29)
o protection (2Kgs. 6:17; Zech. 2:5)
o judgement (Is. 60:15-16; Zech. 13:9; Mal. 3:2)
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Culturally, rotem is used for the 24-hour burning for Sabbath, and to
keep water and dishes, etc., warm, without kindling new fire.
3.3.5 The Sneh (Burning bush)
The story of the burning yet unburnt bush is contained in Exodus 3:1-5.
Unlike the other plants discussed in this unit, no specific name is given
this plant in the Bible, thus giving room for speculations. There is no
need for speculation here, but rather to stick to the word “bush”, from
the Hebrew Sneh.
There is justification, however, for inferring the presence of God at the

scene, more so when He spoke from inside the flames (Ex. 3:5),
showing that there is no place God cannot be present, including a
burning bush. (In any case, one of the signs of the Holy Spirit is fire, as
it happened on the day of Pentecost (Ac. 2:4).
The non-specification of the name of the bush may be understood in the

same light that God did not specify the precise location of Moses’s death
place/burial ground – to guide against idolatry – turning the bush into a
god.
3.3.6 The Caper
This is another plant that is not mentioned specifically in the Bible, but
inferred from the incident described in Numbers 15: 32-36, where a man
was gathering kindling on the Sabbath day during the Exodus, an
offence punished by stoning to death (see also Num. 27:1-7, where the
daughters of the slain man laid claim to and got right to their father’s
land). The analogy between the life-giving role of caper plant and the
way the descendants of the killed man was rehabilitated (given life
through their father’s property) is quite apt.
The caper is a native wild and field plant of Israel that provides
sustenance for several people throughout the year. It is a durable and
valuable economic plant whose leaves, buds, flowers, branched, fruits,
etc., are very useful: it is acclaimed to be useful to both the shepherd and
the farmer, just as it appears on the table of both the peasant and the
king – a “tree of life” per excellence.
3.3.7 The Yetarim (Hebrew Yitran)
Called Samson’s Rope in most Bible translations, only the Hebrew Bible
adopts the name Yetarim or Yitran (latin Thymelia Hirsuba).
It is a desert plant in many dry beds of the Negev as well as on the

coarse sand-hills along the Mediterranean coast – quite some distance
80
from the foothills of the Judean mountains where Samson lived (Jud.
13:25).
The essence/significance of this distance is seen in Samson prescribing

freshly picked and not re-wetted, market purchased material, thus
ensuring that the Philistines were punished severely by:
o walking the long distance to and from the source in one day
o gathering huge quantities of the material
o working them clear of twigs in preparation for plaiting
o plaiting them to specification
all before the strand dried out; all also called for experience and
expertise.
The Philistines took the assignment seriously; we can, therefore,

imagine the frustration, agony, disappointment and determination each
time Samson snapped the seven ropes with minimum effort. The
purpose of God to punish the Philistines was achieved, as long as
Samson kept the faith; he fell when he broke God’s covenant, but got his
strength back following repentance and forgiveness. Then “he killed
many more than when he died than when he lived” (Jud. 16:30).
vThe real message from “Samson’s rope,” episode therefore, relates to:
o the close familiarity of Bible writers to the local environment

o the use of that knowledge to achieve God’s purpose
3.3.8 The Olive, Fig, Grape and Atad
These four plants are mentioned in Jotham’s “parable of the trees” in

Judges 9:1-20, in the “contest” between him and his half brother
Abimeleh, king of Shechem, a position his father (Gideon) rejected (Ju.
8:23), just as Othniel, Deborah and Barak.
The parable illustrates most clearly the point being made in this unit and
module in particular and in the course generally, namely, the close link
between the physical and the spiritual; in this case, between plants and
human character/behaviour. The story was told, at the “coronation” by
usurpation and intrigue of Abimelech, to describe the type of person
Abimelech actually was, as different from the way he presented himself
to the people (Ju. 9:7-15)
In the parable:
o trees stand for the people of Israel
o olive for Othniel, the first recorded Judge of Israel
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o fig for Deborah, the prophetess/leader (judge) of Israel

o grapevine for Barak, the commander of the Israeli army in the war
with Sisera
o atad (thornbush) for Abimelech
The contrast between, on the one hand, the first three plants (trees) and,
on the other hand, the fourth tree, of the story brings out the point of the
parable. While everybody knows the virtues of the previous three judges
– their humility, dedication, commitment, honesty and devotion, among
others, the same cannot be said of Abimelech – murderer (killed his 70
brothers, sons of Gideon) pretender and evil person.
He parable was told purposely to challenge the right of Abimelech to

kingship, and that was what it eventually achieved.
The atad in Jotham’s parable has been traced to a large native tree whose
shade and height surpass those of the olive, fig and grapevine. It bears
poor-quality fruit, ignites easily and burns for fiercely as to threaten its
immediate vicinity (Ju. 9:15).
The following is a brief summary of the interpretations of the story,

using the atad as an example:
o The atad is not among the high quality fruits but its fall trunk and
widespread foliage provides good shade; thus, after the other godly –
fruits bearing trees have rejected kingship, the poor-quality atad
cannot be a suitable alternative
o The strength of the atad, its wild nature, thorny branches, among
others, adequately represent the strength or military prowess of
Abimelech, compared to the other candidates
o The invitation extended by the atad to the other trees to come and
live under its shade, although seemingly sensible and logical, is,
however, a warning of danger since few, if any, other trees really
survive under its shade
o The difficulty of reaching the shade under the untendered atad, as a
result of its wild thorny branches, also points to the dangers involved
in the choice of Abimelech as king.
o Reference to cedars of Lebanon connote the prospect of wild spread
fire from the plains (habitat of the atad) to the mountain regions of
the cedar.
Conclusively, Jotham’s parable provided warning such that even the

most ardent admirers of Abimelech could not help but reconsider their
position. The prophesy of consuming fire with which the people of
Shechem were quite familiar, also pointed to danger; the result was
revolt which resulted in the death of Abimelech:
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as he (Abimelech) approached the entrance to set it on fire, a

woman dropped an upper millstone on his head and cracked
his skull … when the Israelites saw that Abimelech was dead,
they went home. God repaid the wickedness that Abimelech
had done to his father … God also made the men of Shechem
pay for all their wickedness. The curse of Jotham, son of
Jeru-Baal came on them (Ju. 9:52-57).
3.3.9 Olives and Sycomores
The olives and the sycomore are famous plants on the plains and
lowlands of Israel
The olive tree has dense billowing grayish foliage with silvery sheen,
while the sycomore has dark green leaves, dense branches and canopies
through which the sky is virtually invisible.
The olive tree is frequently surrounded by offshoots, used for

transplanting (netzer) and shepherd’s stuff (hoter), which characteristics
refer to:
o Jesus as Messiah (netzer, in the line Jesse’s son, David) and great
shepherd (Hoter ) (see Is. 11:1)
o fruitful Christian families (Ps. 128:3, 4; 144:2)
The sycomore occasionally has offshoots, but these are less useful than
olive’s sapplings because they wither quickly. The Israelites, therefore,
traditionally liken Saul’s dynasty to the sycomore offshoots and David’s
to the olives.
Nevertheless, the sycomore has extraordinary regenerative powers, to

which the tribe of Benjamin, in particular, and the Israelite people in
general, have been compared (Is. 65:22).
The sycomore tree is “proverbial to the western foothills (Shephelah,

2Chr. 23:18) thus explaining the statement in 1 Kings 10:27 that
Solomon made “cedar as plentiful as sycomore – fig trees in the
foothills”.
1. Compile a list of all the trees and shrubs mentioned in this unit
2. Write short notes on two of them, based on the material in this
section
83
3. Compile as comprehensive a list as possible of the plants and shrubs

of Israel in Biblical times. Cite the other sources used beside your
unit material
4. Narrate in your own words, the “parable of the trees”. Explain the
meaning of the parable.
5. Describe and/or explain the concepts of the Tree of Life and of the
Tree of the Knowledge of Good and Evil.
3.4 Discussion
People tend to see trees and shrubs as if they live forever! This is
because:
o year after year, if uncut, large old trees shade house and city streets
o their buds, flowers and fruits of tree indicate seasons
o they provide fibers food, medicines
o they protect the soil from damage by the sun, rain and wind erosion
o they provide shelter for wildlife
o hey make recreation/tourist attraction
o they preserve the balance of gases in the atmosphere which help
animals to survive.
In other words, as gift to humans, trees and shrubs are among the most
useful natural resources
Trees and shrubs are also part and parcel of the Bible’s natural heritage,
having been used copiously to communicate points and ideas as well as
divine messages in clear inequivocable terms by stressing the parallels
(similes) between the characteristics of trees and those of events and
peoples.
Therefore, to obtain clear understanding of events, peoples and ideas

contained in the Bible, a good grasp or understanding of the relevant
environment generally and the plants (trees and shrubs) in particular is
very essential. Your tutor, quoting Hareuveni (1989), put it this way:
without an intimate familiarity with the nature of the land of

Israel, students of the Bible face unsurmountable obstacles in
understanding the Written Word (p. 120)
4.0 CONCLUSION
As observed above, it is impossible to cover the range of plants

mentioned and used in the Bible to convey the divine message.
However, from the few that have been discussed in this unit, it should be
possible to get further insight into this “mystery” or obscure link
84
between nature or the physical and the spiritual, further to that already
discussed in units 5 and 6 above, (and soon to be discussed in units 9
and 10 below). In the end, it is expected that you will have a better view
of the Biblical natural heritage of the magnitude of spiritual message
contained in the physical world, in nature.
5.0 SUMMARY
I have tried to describe the plant component of the earth’s biosphere,

touching on such topics as:
o the place of plants in nature

o the Garden of Eden Experience
o examples of trees and shrubs, the crown or climax vegetation of the
earth
In doing this, particular emphasis was placed on the way the natural
endowments or characteristics of trees and shrubs, generally and specific
trees and shrubs were used in the Bible to convey deeper meanings,
including spiritual truths, just as we have done with other physical
features and elements treated so far, and will do in the following two
units. The examples used included those whose names were given and
those whose names were not. In both cases, the divine truth
analogy/links have been borne out clearly as much as practicable.
6.0 TUTOR-MARKED ASSIGNMENTS
Certificate/Diploma
1. Comment briefly on the statement that the Bible is a veritable

‘museum’ for the trees and shrubs of Israel/Bible land.
2. Enumerate at least 5 possible uses of trees and shrubs
3. Compile a short/comprehensive list of the trees and shrubs
mentioned in this unit.
4. Paraphrase the ‘parable of the trees’ as told in Judges 9 and give a
succinct explanation of the parable
Anslie, M.D. 1947, Plants and Animals in Tropical Africa: A Manual

for Schools. Littleworth Press, London.
Carpenter, A.J. A West African Nature Study
85

Hareuveni, N. 1989, Tree and Shrub in Biblical History. Neot Kedumn

Ltd Kiryat Ono, Israel.
The Holy Bible (Different Versions)
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UNIT 4 THE ANIMALS AND BIRDS OF ISRAEL/BIBLE

LAND
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 Introduction
3.2 Animals in the Bible
3.3 Examples of animals
3.3.1 Introduction
3.3.2 Animals of the land
3.3.3 Birds of the air
3.3.4 Animals of the sea
3.4 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
This unit is a continuation of unit 8 on the topic of the biospheric or

living component of the earth; this time the fauna or animals of the land
air and the sea of Israel/Bible land.
Just as in case of plants, only a few examples can be included here,

sufficient to illustrate our basic goal of relating the natural/physical
heritage to the culture, including the religious/spiritual life of the people
of Israel/Bible land in particular and the entire humankind in general,
especially those who use the Holy Bible, either for purely academic or
religious/spiritual source material.
2.0 OBJECTIVES
Accordingly, I shall endeavour to provide information to enable you, at

the end of the unit, to do the following:
i. recall the events in the Garden of Eden, especially between

animals and Adam
ii. know the animals mentioned in the Bible
iii. know the uses of animals in Biblical Israel in particular and
religious worship generally
iv. appreciate the way specific animals are used to communicate
divine message, within the context of the Jewish culture
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v. see the divine position on human-animal relationship
3.0 MAIN BODY
3.1 Introduction: Animals and Adam
Unlike plants, whose composition has been adversely affected by human

interference, most of the animals mentioned in the Bible are still around
in Israel/Bible land. Close to 40 are included in the list compiled by your
tutor, in the main textbook (pp. 201-202), not counting the fauna of the
sea, while the general index to Thompson Chain – Reference Bible
(1983) lists 139, out of the over 400 animal species known to exist at the
earth’s surface. Yet the list continues to grow as more and more species
get discovered.
The Bible states categorically that God created animals, like everything
else on earth and in the heavens (Gen. 1:20-25), and that Adam gave
them their names (Gen 2:19-20). This makes Adam the first and
foremost (greatest) scientist that ever lived.
God expects humans, the descendants of Adam, given dominion over

creation (Gen. 1:26), to copy Adam by studying and knowing the
animals in particular and the entire creation in general.
I use the Bible in what follows, to illustrate the quality of biological

knowledge in Biblical times, which knowledge has been applied to
enhance their communication skills.
3.2 Animals in the Bible
The animals in the Bible, like other components of creation, are

presented as serving God’s purpose in one way or another, mainly to
glorify Him. Therefore, God, in the Bible makes provisions for these
purposes generally and in the way humans are expected to relate to
them in particular.
The following are the most important of such provisions/specifications:

o classification into clean and unclean animals (Lev. 11:2-23, 39-43;
Deut. 14:13-21; Ac. 10:11-14)
o specification of animals for sacrifices (Lev. 4:2, 22, 27; 5:15; 17)
o specification of punishment for offences against animals – humane
treatment of animals (Nu. 22:27-28; 2 Sam. 8:4; 1 Cor. 18:4)
o demand that humans take care of animals, including their
preservation (Gen. 2:15; Ex., 23:5; Deut. 22:6. Lk. 14:5)
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There is overwhelming evidence in the Bible that animals are precious

to God, including the very lowly ones, and while some scientists
(biologists) have caught this vision, many Christians appear to be
oblivious of this fact, even after reading the Bible over and over. It is to
be expected that you, after reading this unit, will catch the vision of God
for the proper care of the animal world. The current programme,
especially at the global (World Bank) level on biodiversity is definitely a
step in the right direction, which God’s people should endeavour to join
and even lead.
Your book, on p. 136, concluded this section of the book with the
following words:
Scientists … as well as some other religions have caught this

vision by not only preaching but also acting to preserve
nature generally and biodiversity in particular, many
Christians appear still oblivious of this dispensation of God.
Traditional African religion/culture … pay attention to the
preservation of nature … This is close to the real intention of
God in making man have dominion over … creation. He is
expected not only to use but also to guard or take proper care
of God’s creation, in the case of animals, treat them
humanely.
1. Show 2 ways in which the animal world glorify God

2. Cite 2 important provisions God made in the Bible for the protection
of the animal world. Cite Bible text(s) in each case
3.3 Examples of Animals
3.3.1 Introduction
As noted above, the number of animal species already discovered and

named runs into hundreds, and the number keeps increasing. At the time
of writing this particular unit, précisely on Tuesday 14th February,
2006, two new marine animals were reported on the British
Broadcasting Corporation (BBC) to have been discovered in the mid -
Pacific Ocean.
The animals of the earth are here discussed under the three headings of
land animals, sea animals and birds or air animals, ranging in size from
the amoeba to the monstrous seal, as well as in the value attached to
them by humans.
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However, in our discussion, the examples in each case are not arranged
in any particular order or based on any particular set of criteria, except:
but they are arranged in some form of alphabetical order.
3.3.2 Animals of the Land
In order to cover a sufficiently wide area, I will discuss these animals in

groups, e.g. insects, etc., with examples of each set. All the examples are
those mentioned in the Bible.
Ants and insects are among the smallest (especially ants), most delicate
and lowly animals mentioned in the Bible. Yet, especially the ant, they
are also among the most clever animals in the world (Prov. 6.:6-7;
30:25). The bee is also shown to act corporately like ants, whether when
preparing for the rainy day (honey) or in defence (Deut. 1:44-45; Ps.
118:12; Is. 7:8). Other examples of insects mentioned in the Bible
include grasshopper, locust, beatle and moth.
The Bear, Dog, Fox, Wolf, Leopard and Lion are wild, carnivorous
animals, mentioned especially in connection with the danger they pose
to the people, within the concept of “the land that devours its people,”
discussed above (unit 6)
The Palestinian bear occurs invariably, in the Bible together with lion,
wild animals which attack and kill people, except the anointed of God
such as Samson (Jud. 14:6) and David (1 Sam. 17:34). The bear also
features prominently in the visions of both Daniel and Apostle John,
where it represents one of the earthly kingdoms that will rise after the
Babylonian empire but which, being evil, will not last (Dan. 7:56).
The dog is generally regarded as a useful animal, especially in guarding

flocks. However, in the Bible, its appearance is more in the negative,
being generally held in aversion in Biblical Israel as a half-wild, greedy
creature, often acting as a scavenger (1 Kgs.14:11, 22:38; Ps. 59:6;Lk.
16:21; Phil. 3:2).
The fox and wolf belong to same family, used of God, in the Bible, to
punish the enemies of His people (Ju. 15:3-5) and disobedient members
of His family. People are also shown in the Bible to act like fox and
wolf, usually in the negative sense. Thus, Benjamin was described by
his father as a vicious wolf (Gen. 49:27), a reference to/prophesy of what
his descendants would do to their enemies while occupying their portion
of the Promised Land.
Leopard and lion also belong to the group of carnivorous animals of the
cat family (like the wolf). The lion is the largest, bravest and strongest
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of the group and so is associated with royalty (Gen. 49:8-12). The two
animals are, however, mentioned together in several places in the Bible
(Song 4:8; Is. 11:6-8; Dan. 7:3-6; Jer. 5:6; Hos. 13:7)
The donkey, also called ass or beast of burden, was definitely the most
useful animal for transportation in Biblical Israel (Gen. 22:3; Nu. 22:28;
Ju. 5:10; 10:4; 1Sam. 9:; Mat. 21:2) and about which God made specific
regulations for its proper use, e.g:
o it should not be used with the ox for ploughing (Deut. 22:10)

o it should not be maltreated – beaten unnecessarily (Nu. 22:32-33)
o it is a special instrument of God, used:
- for Jesus’ triumphant entry to Jerusalem, to die for the sins of

humankind (Zec. 9:9; Mt. 21:1-11; Mk. 11:1-11; Lk.
19:28-40; Jn. 12:12-19)
- to carry Abraham to Mt. Moriah (Gen. 22)
Generally, the donkey, according to the Bible is a holy animal that must
be treated humanely.
Goat, Ram, Lamb and Sheep are all domesticated or farm animals,
unlike most of those discussed above. They are all widely used for
sacrifice in Biblical times, in which connection they are commonly
mentioned in the Bible. We treat the goat as an example of these
animals.
o the goal produces quality milk; its hair is used to make the curtains
of the tabernacle; its skin is used for water container and its flesh
used as meat
o as a sacrificial animal, goats are used as sin offering (Lev. 4:24), as
well as for general purposes (Ju. 13:9), the scapegoat sacrifice being
the most spectacular (Lev. 16:8, 22).
o the NT is, however, less generous with the goat, following its loss of
value after the ultimate sacrifice of the shedding of the blood of
Jesus Christ for the remission of the sin of the world (Hab. 9:12).
o consequently, goats come out in the NT as representing the wicked,
cursed, unrepented sinners, while sheep represent the righteous (Mt.
25:31-46)
o the wisdom of the NT about the true nature of goats, compared to
sheep has informed such contemporary applications as:
- “behaving like sheep”, meaning someone who is easy to

teach and influence positively, i.e. the mark of a Christian or
good citizen.
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- “separating the sheep from the goat” when distinguishing

good from evil people.
The Horse, in contrast to the goat, sheep, ram, etc., in the Bible points to
war, especially since the time of Solomon (1Kg. 10:28, 2Kg. 1:16; 9:25)
in violation of the divine injunction to the contrary:
The king is not to have a large number of horses for his army,
and is not to send people to Egypt to buy horses (Deut.
17:16)
In spite of the strength of the horse and the weakness (and stupidity)
of the donkey (see above), the Bible presents the horse in deemer light
than the donkey, warning persistently of the dangers of trusting in the
horse for power and safety (Ps. 20:7-8; 33:17; Prov. 21:31; Is.
30:16-17; 31:1; Mic. 5:1; Ja. 3:3)
Consequently, the horses and chariots of the Egyptians, Canaanites,

Assyrians, etc., were no match for the lowly Israeli foot soldiers, when
God was on the latter’s side (Ex. 15:1; 2Kg.6:8-7).
The Pig, Swine and the Boar, are another set of animals with volumes of
lesson for the Bible student, especially the pig, with several negative
connotations, based on observed characteristics, including being greedy,
rapacious, dirty and unpleasant. Thus, people who live in dirt and/or
believe in disorderly way are called pigs, while obstinate and stubborn
people are called pig-headed.
o The picture of the pig as presented in the Bible is akin to the above
one i.e. that of the society at large. It is that of a horrorful disgusting
and unclean animal:
- whose flesh was forbidden as food (Lev. 11:7)
- a fair woman without direction (Prov. 11:22)
- tramppling pearls underfoot (Mt. 7:6)
- backslider caught in the plot of a false teacher (2Pe. 2:20-22)
o God, however, used a pig/swine farm to breath sense into the
prodigal son (Lk 15: 17-18)
The Snake/Serpent/Viper/Cobra and Scorpion are all reptiles, among

which we shall only discuss the snake, also called serpent, viper or
Lucifer (Satan, Gen.3). The Bible also talks of the fiery, bronze, brazen
serpent which was hung by Moses on God’s instruction on a pole, to
save the Israelites from deadly snake bites.
The commonest point stressed about snakes and scorpions in the Bible is
that of poison (see Deut.8:15), whose effect or action is similar to the
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havoc wrought by Satan, sin or evil people on humans (Ps.58:4-5;

140:3; Mt.12:34; 23:33)
Snakes and scorpions have also been used of God to punish sin (Nu.
21:6;Is.14:29), thus showing God as having ultimate power over all His
creation, including the venomous snakes and scorpions (mt.16:17-18;
Ac. 28:5).
3.3.3 Animals of the Sea
These are discussed together here under “fish and other sea animals”,
mainly because, unlike land and air animals, fish and fisheries do no
feature much in the Bible. Moreover, no fish and fisheries was
specifically mentioned in the Bible.
Perhaps the closest observation recorded in the Bible is the two-part

classification into:
o fish that have fins and scales, which are allowed as food, and
o fish without fins and scales, prohibited as food (food (Lev. 11:9-12)
Another prominent reference to fish and fishing is in connection with

the Ministry of Jesus, as contained in the four gospels Matthew, Mark,
Luke and John, while the worship of fish is specifically forbidden in
Deuteronomy 4:18).
Nevertheless, the Bible is replete with evidence of God’s power over the
fish and other marine animals:
o God subjects the fish under human dominion (Gen. 1:26; PS. 8:8)
o destroyed all the fish in the Nile as punishment for Egypt for not
obeying God’s command to free the Israelites (Ex. 7:21)
o used the belly of a fish as an ‘altar’ for Jonah’s prayer of repentance
and as ship to ‘transport’ him to Nineveh (Jon. 1-2).
o Jesus fed thousands of people on two occasions on small fishes and a
few loaves (Mt. 14:17; 15:34).
o Jesus used a fish to ‘catch’ a coin from a lake to enable Peer pay the
necessary tax (Mt. 17:27)
o the first set of disciples of Jesus were fishermen (Lk. 5:1-11)
o resurrected Jesus met the disciples while fishing (Jn. 21:1-11)
Finally, Jesus used the analogy of the fisherman to drive home the
message He has for His followers: they are fishers of men.
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3.3.4 Animals (birds) of the Air
a) Talking about creation the Bible says, about the birds of the air:
Then God commanded … “let the air be filled with

birds … all kinds of birds … to increase in number …
(Gen. 1:20-23)
In other words, like the other animals, God made the birds and fowls of
the air, treating them in the same way, as follows:
o divided them into two groups of “clean” and “unclean” birds and
fowls (Lev. 11:13-20)
o made special provisions for their care (Deut. 22:6; Mt. 6:26; Lk.
12:6).
o Taught them to keep their young “near God’s altar, where they sing
praises to Him (Ps. 84:3-4), which song also pleases humans (Ecc.
12:4; Song 2:12)
b. Like land animals, the Bible mentions a variety of birds, created
for various purposes. We discuss some of them, again in groups
and some sort of alphabetical order.
The Dove (Turtle dove) and the Pigeon. The dove was first mentioned in
the Bible in Genesis 8:8-12, when Noah used it to ascertain the end of
the flood and the right time to come out of the boat. Here, the dove
“heralded” the new down, new era, just as it heralded the beginning of
Christ’s earthly Ministry of redemption of humankind (Mt. 3:16). It is,
therefore, generally identified with peace and reconciliation. Other
mentions include:
o in connection with sacrifice and worship, particularly the turtle dove

(Gen. 15:9; Lev. 1:14; 5:7; Lk. 2:24).
o as Nazarite offering (Nu. 6:10)
o emblem of purity (Ps. 68:13; Mt. 3:16; 10:16)
o emblem of affection and humility (Ps. 74:19)
o emblem of harmlessness (peace) (Mt. 10:16)
o sign of the Holy Spirit (Jn. 1:32-34)
There is, therefore, no doubt that the dove is an important animal to

God, just as the pigeon, with which the dove is usually offered in
sacrifice (Gen. 15:9, Lev. 1:14; Nu. 6:10; Lk. 2:24).
The Eagle, Hawk, Kite, Falcon and Vulture, unlike the dove and pigeon,
are large birds of prey, noted for speed and, especially the eagle, sharp
eyes. The birds, however, are not always distinctly identified and
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recognized in the Bible, possibly because the Bible is not so much

interested in their names as with the message their God – given features
and nature has for humankind.
The Eagle in the Bible is noted for its swiftness (speed) and strength
especially its wings, on which it carries its young to very lofty heights.
Thus, the first mention was to describe the way God “carried the
Israelites, by His outstretched arm from Egypt to the foot of Mt.
Sinai” (Ex. 19:4; Deut. 32:11); other mentions are to the same effect
(Deut. 32:11) including in the opposite sense of destruction, punishment
(Deut. 28:49-50; Jer. 48:40).
The Ostrich, Peacock, etc., receive relatively scanty mention in the

Bible.
o The ostrich was presented as a wild cruel animal living in desolate
war-ravaged places (Is. 13:21), cruel to its young (Lam. 4:3)
o The peacock was imported by Solomon as part of his vanity. Also
called stork, the bird is noted for its beauty and strength (Zec. 5:9)
o The pelican is another bird appreciated by humans (Ps. 102:6)
o The quail fed the Israelites in the desert (Ex. 16:13; Nu. 11:31; Ps.
105:40)
o The sparrow, in Jesus’ teaching represents divine provision (Mt. 10:
29; Lk. 12:6)
o Swallows belong to the group of doves and turtle doves.
1. Compile a list of animals of the land, sea and air, in tabular form,
found in the Bible. Include Bible references where possible.
2. Mention two things, each birds are used for in the Bible (a) in the
physical and (b) in the spiritual).
3. Mention two ways God has provided for the care of animals in
the Bible. Use real life examples.
3.4 Discussion
Animals form a very important component of the ecosystem of the earth

in one very important area: they produce the CO2 which plants use to
fulfil their own role in nature. Plants “breathe in” CO2 and “breathe out”
O2 which animals need to survive. In other words, without animals,
especially humans, plant cannot function as they should, and vice versa.
Animals are particularly important in the affairs of humans in providing

various raw materials for human use – milk, meat, leather, etc.,
particularly as a source of protein for body development – growth.
However, by far he most important role of animals is in the area of
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sacrifices, especially blood sacrifices. The Bible makes it clear that

without the shedding of blood, there can be no remission of sin (Heb.
9:22) while Christ’s blood is the Blood of the Covenant (Mk. 14:24).
It is, therefore, no surprise that, more than plants, God makes elaborate
provisions for the care and protection of animals. He also made them
“wise and wonderful”, beautiful, etc., for His pleasure and will.
4.0 CONCLUSION
At the risk of repetition, I conclude this unit by quoting from your main
textbook, p. 157:
Animals … have been given greater prominence by God,

compared to plants. In creation, animals were the first to be
accorded the status of life (Gen. 1:21; 24-25), and to be
blessed (Gen. 1:22). They were only the only set given names
by Adam, on God’s order (Gen. 2:19). God also specifically
gave the herbs (plants) as food for the animals. Finally
animal sacrifice is valued higher than other forms of
sacrifices.
This divine order is equally borne out in the place of animals

in the ecosystem, where plants and animals are intricately
linked in a basic pattern of nature that is often called the web
of life. Here many kinds of animals keep alive by eating …
plants, which themselves rely for their food on the body
wastes of animals as well as their (animals) … dead body …
What is missing in the scientific literature is the fact that the

role assigned animals is God ordained, under whom they
operate. God uses animals to achieve His purpose, and, in
the Bible, uses familiar examples to get His message across
to humans.
5.0 SUMMARY
I have successfully surveyed the animal world, based on information

about them contained in the Bible. The following are some of the topics
covered:
o noted the creation of animals by God, alongside other things in the

universe
o inventoried animals mentioned in the Bible, many of which are still
very much around in present day Israel/Bible land and elsewhere in
the world
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o noted the special attention given to animals by God

o given examples of the ways animals are used in the Bible to convey
divine truth, within the context of Jewish (Biblical) culture
Perhaps the most important single point of emphasis is, as in the other
parts of the course, the nature and characteristics of particular animals
that have been used to communicate divine message to humans. Bible
authors knew these animals quite closely and so drew valuable lessons
from them for the sake of humankind generally and their (humans)
spiritual development in particular.
Certificate and Diploma
1. Mention 3 ways animals glorify God

2. Mention and discuss two important provisions God made for
animals to survive.
3. Compile a short list, 5 each where available (in tabular form) of
land, sea and air animals found in the Bible, cite one Bible
reference for each mention.
Anslie, M.D. 1947, Plants and Animals in Tropical Africa: A Manual

for Schools. Littleworth Press, London.
Carpenter, A.J. A West African Nature Study

Series 2. MANASC, Ibadan, Chapter 8 and 9.
Faniran, A. 2001, Man as God’s Image, Ibid, series 1, Chap. 8.
UNIT 5 THE ELEMENTS, CLIMATES AND SEASONS

OF ISRAEL/BIBLE LAND
CONTENT
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1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 Introduction
3.2 Atmospheric elements, features and events
3.2.1 Introduction
3.2.2 Air/Breath/Wind
3.2.3 Clouds
3.2.4 Dew/Fog/Frost, Rain/Rainstorm, Snow,
Hail/Hailstorm, etc.
3.2.5 Light/darkness
3.3 Weather and climate in the Bible
3.4 Time, seasons, etc. in the Bible
3.5 The heavenly bodies and the universe
3.6 Discussion
4.0 Conclusion
5.0 Summary
6.0 References
7.0 Tutor – marked Assignment
1.0 INTRODUCTION
The Bible states that “In the beginning God created the heavens and the
earth (Gen. 1:1). So far I have been discussing the “earth” part, about
which you must have learnt a lot, and about which the Bible speaks a
lot. The only exception are birds and fowls, which also inhabit part of
the heavens, what some people regard as the land or earth part.
Although what is referred to in the bible as “heavens” can be taken to

include the entire “outer space” or terrestrial space (the Hebrews as
noted earlier actually talk of three heavens, and the Moslems seven), I
am here calling attention mainly to what geographers call the
atmosphere as well as some heavenly bodies which the Bible mentions
and which are visible to and observed/studied by humans.
The approach to the study will be similar to the previous ones, as shown
below.
2.0 OBJECTIVES
The main objectives of this unit will include to provide relevant

information on:
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i. the earth’s atmosphere and outer space

ii. the elements, features and events associated with the lower
atmosphere
iii. the elements, features, events and bodies mentioned in the Bible
The goal is to unravel the linkage between the physical knowledge and
its spiritual application as found in the Bible.
3.0 MAIN BODY
3.1 Introduction
The dictionary interpretes “heavens” to mean ‘sky’ (also used in the

Bible), or the outer space as seen from the earth, in which the sun, moon
and stars are as well as where the saints and even God live, i.e. the space
around the earth.
Since our main reference in this course is the Holy Bible, however, we
need to explore further, to start with, what constitute the three heavens
of the Hebrew/Bible. These are:
o the home of the birds and clouds, partly touched in unit 9, but
constituting the major area of interest in this unit. It is also called the
lower atmosphere or troposphere.
o the home of the sun, moon and stars (Ps. 19:11), also partly of
interest in this unit
o the home of the angels and departed souls (2 Cor. 12:2), not of
interest to the course, except in the sense that it is the area conceived
as the final home of the saved souls, the place where Jesus has gone
to prepare homes for His followers (Jn. 14:3).
Some Bible translations talk of ‘firmament’, ‘the cloud’ and ‘the stars’,
etc., but these words are is not considered appropriate for use here.
Rather, we stick to the word ‘heavens’, used for the atmosphere and
outer space, and where the elements, patterns, events and bodies that are
visible to humans and lavishly mentioned in the Bible are found.
Specifically, I shall discuss the following topics:
o atmospheric elements, features and events

o weather and climate in the Bible
o time, seasons, etc., in the Bible
o the heavenly bodies and the universe.
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3.2 Atmospheric Elements, Features and Events in the Bible
3.2.1 Introduction
The atmosphere, by definition is the air which surrounds or envelopes

the earth. It consists of several layers, each of which has distinct
characteristics of temperature, moisture, pressure, weight, etc.
Most of what happens in the upper layers have limited direct bearing on
humans; only the lower layer or troposphere is vital. This is where the
elements and conditions such as heat or temperature, humidity, wind,
etc., are just ideal for human existence, just as the earth is the only
known planet that supports life as we know it presently. The Bible, in
Genesis 1 and 2, tells how God made this ideal living conditions or
situation to be so.
It is not easy to count all the elements, features and events of the
atmosphere mentioned in the Bible, the most common being air/breath/
wind; cloud; light/darkness; moisture/mist/dew; rain/ vapour/storm/hail/
hailstorm and rainbow. I describe a few examples for illustrative
purposes only.
3.2.2 Air/Breath/Wind
The word ‘air’ is used in the Bible both literally and

idiomatically/symbolically.
o An example of literal (physical) usage is found in Acts 22:23, when
‘dust’ is said to be thrown into the air in rage by Paul’s accusers.
o Examples of idiomatic/symbolic use include:
- 1 Cor. 9:26, where Paul contrasts his Christian work from that
of ‘beating the air’ or ‘running after the wind’
- In 1 Cor. 14:9, where Paul compares speaking in tongues
(without adequate interpretation) with speaking to the air,
rather than people
The word ‘breath’ in the Bible invariably refers to:

o life (Gen. 2:7; Ez. 37:5)
o spirit of God (Ex. 15:10; Ez. 37:5; Rev. 7:1)
Wind (as an expression of its normal meaning as moving air) is used in

the Bible mostly figuratively/symbolically to show how God uses the
phenomenon to serve His purpose. Examples include:
o in Genesis 8:7, God made a wind to pass over the earth to dry up the
flood water
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o in Exodus 14:21, God caused the water of the Red Sea “to go back
by a strong wind all that night, and made the sea dry land’
o in Jonah 1:4, God sent out a great wind into the sea to cause a great
storm on the sea to stop Jonah from going to Tarsus
o the different winds affecting Israel brought different weather
conditions/events, according to God’s design:
- East wind, brought the locusts (9th plague) on the Egyptians;
also drought to Israel (Ex. 10:13)
- West winds, from the Mediterranean sea “picked up the locust
and blew them into the Gulf of Suez (Ex. 10:19); quails “on
the camp of Israel (Nu. 11:31) and rain to Israel (1 Kg.
18:44-45; Lk. 12:54)
- South winds bring warm weather, relief (Song 4:16)
- The North winds bring cold and biting conditions (Jb. 37:9)
o Elijah was taken up to heaven in a whirlwind (2 Kg. 2:1)
3.2.3 Clouds
The word cloud is used in at least three senses in the Bible:

o for a (physical) weather phenomenon associated with or without rain,
snow, etc. (Ju. 5:4; Jb. 26:8; Ps. 77:17; Ecc. 11:3)
o a symbol of the presence of God (Holy Spirit) (the most common
usage)
o figuratively to describe events that are transcient, temporary, light
(without weight) etc. e.g. a “rainless cloud” connotes useless
unfruitful effort (Prov. 25:14; Is. 19:1; Jd. 12)
Examples of the symbolic usage include:

o pillar of cloud during the exodus of the Israelites from Egypt to the
Promised Land (Ex. 13:21-22; 14:24; 33:9-10; Nu. 9:15-23; 10-11;
2-34; Deut. 31:15).
o mist of cloud on Mt. Sinai (Ex. 24:26)
o cloud filling Solomon’s Temple (1 Kg. 8:10-11)
o bright cloud on Mount of Transfiguration (Mt. 17:5)
o Jesus received into the cloud, at His Ascension (Ac. 1:9)
o Jesus’ second coming with a cloud (Rev. 7:7)
There is little doubt that the cloud in the Bible is different from the
physical cloud. Rather, it refers more symbolically and figuratively to
the power of God, a sign of His presence.
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3.2.4 Dew/Fog/Frost, Rain/Rainstorm, Snow, Hail/Hailstorm,

etc.
When cloud condenses, it results in one or the other of the above

phenomena, depending on the prevailing environmental conditions or
situations: because they are all visible, all of them are mentioned in the
Bible.
Dew is great significance in Israel/Palestine from Biblical times, because

of the incessant drought conditions during a large part of the year. Its
presence is directly linked with:
o the arrival of manna and quails to feed the Israelites in the desert
(Ex. 16:13)
o the quiet, gentle, unsung, undramatized, but sure act of the Holy
Spirit in blessing His people (Deut. 32:2; Ps. 110:3; 133:3; Prov.
19:2; Song 5:2; Is. 18:4; Hos. 6:4; 13:3; Mic. 5:7)
o bringing life, fertility to the soil (Gen. 27:28),
while its very rare withholding (absence) is shown as evidence of
God’s wrath (1 Kg. 17:1)
By contrast, frost comes out in the Bible mostly in the negative; its
occurrence symbolizes God’s power in punishing sin (Ps. 147:16)
The rain/rainstorm in the Bible is rarely the normal one, but rather the
unusual, spectacular type, such as:
o the flood rains at the time of Noah, which lasted 40 days and nights
(Gen. 7:12)
o the rain that followed the prayers of Samuel (1 Sam. 12:8) and Elijah
(1Kg. 18:4), among others
o the rainstorms, winds, etc. that will not destroy the property of the
righteous (Mt. 7:25)
o the bread and manna (blessing) from heavn (Ex. 16:4; Ps. 78:24)
Drought is the antithesis of rain, snow, etc., which the Bible presents
largely as an act of God to punish sin. The spiritual emphasis is shown,
among others, by the way God provided for His people during such
(drought) conditions, including in desert environments, viz:
o during 40 years sojourn in the desert

o occasional/periodic drought spells and famine, e.g.:
- Isaac in Gerar valley (Gen. 26: 1-25);
- Jacob’s descendants in Egypt (Gen. 41; Ex. 12)
- purification of bitter water in the desert (Ex. 17:16)
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In virtually all cases, God clearly demonstrates His sovereignty over the
elements, withholding and releasing rain at His will, not only in the
physical sense but also in the spiritual realm. In the physical, as pointed
out above, the Bible makes clear that God does not only know about the
droughts, but in most cases claims responsibility for them, to bring His
erring children back to Him (Am. 4:6-8). Evidence of spiritual drought
is contained, among others, in Psalm 63:1; 66:68; Is. 1:30; 41:17.
3.2.5 Light/darkness
The word ‘light’, as used in the Bible, conveys different meanings.

When used as ‘lightning’, it connotes fear and is linked with the
awesome power of God (2 Kg. 22:13-15; Jb. 38:25), to scare and even
destroy the enemies of His people (Ex. 9:23; 1 Sam. 7:18). Lightning is
also used in the Bible as a sign sent by God, e.g.:
o at Mt. Sinai (Ex. 19:9; 20:19)

o where the Israelites asked Samuel for a king (1 Sam. 12:18-19)
o heavenly worship revealed to Apostle John on the Island of Patmos
(Rev. 10:18)
Darkness in the Bible is used principally to connote divine punishment/

judgment for sin, e.g.:
o the tenth plague of Egypt to subdue Pharaoh to his will (Ex.

10:21-23)
o to separate the Israelites from the Egyptians in the Red Sea (Ex.
14:20; Jos. 24:7)
o honoured Christ at crucifixion (Lk. 23:44)
The physical properties (contexts) of both light and darkness are also
transferred to the spiritual realm in the Bible. E.g.:
o Jesus is the “light of the world” (Jn. 8:12)

o Christ’s followers are “lights of the world” (Mt. 5:14:16), brought
out of spiritual darkness (Is. 9:2) and suggesting
o This (spiritual) darkness is not final, there is always light at the end
of the tunnel, treasures in darkness.
1. Compile a list of atmospheric elements mentioned in the Bible,

alongside the Biblical sources/references.
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4. Read the section on air/breath/wind again and write out two things
that are common to each of the elements, based on their Biblical
usage.
5. Enumerate the various symbolic uses of the word ‘cloud’ in the
Bible and explain one of them briefly.
6. Enumerate 4 examples of rain in the Bible and describe the effects of
one of them.
7. Mention two ways in which drought is used in Bible to punish sin.
8. ‘Light and darkness are the same to God’. Comment.
3.3 Weather and Climate in the Bible
The word ‘weather’ (i.e. the condition of the atmosphere at a certain

place and time, with respect to the presence or absence of sunshine, rain,
wind, etc.) is used sparingly in the Bible, while climate (the average
condition of weather over a long period, usually over 30 years) does not
occur at all: both words are brought together here because they are
linked scientifically. Aspects of both are contained in the descriptions of
the elements above, since the elements are the basic ingredients of both.
Perhaps the most significant mention of ‘weather’ in the Bible is that

where Jesus exposed the limitations of the religious leaders of his days
(and perhaps of all time), in understanding divine truth. This is
contained, among other places, in Matthew 16:2 –3:
… When, the sun is setting, you say ‘we are going to have
fine weather’, because the sky is the red. And early in the
morning you say, ‘it is going to rain,’ because the sky is red
and dark! You predict the weather by looking at the sky but
you cannot interpret the signs concerning the times!
In other words, the religious leaders could not relate their knowledge of
physical events, especially the weather, to reading the signs and wonders
(miracles) being performed by Him, which are pointing to the coming of
the kingdom of God into their midst. Jesus is inviting the attention of
His people to move from the physical to the spiritual. Jesus is
confirming the divine truth that the physical things and events of the
earth have deep spiritual implications which His followers must
endeavour to unravel/comprehend and utilize.
1. Define the words ‘weather’ and ‘climate’.

2. Describe the scene in Matthew 16, and comment on the
appropriateness of Jesus’ statement in verses 2-3.
3.4 Time, Day, Seasons, etc.
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Time means duration; a period something occurs or endures. Its

significance in life here and in heaven is stressed in the Bible from
Genesis to Revelation. Perhaps the best exposition is Ecclessiastes
3:1-8, with which you are definitely familiar, and an expansion of God’s
covenant with Noah after the flood:
As long as the world exists, there will be time for planting

and for harvest. There will always be cold and heat, summer
and winter, day and night (Gen. 8:22)
It is within this same context that God:
o sets as “acceptance time” for seeking His face, His favour (Ps. 32:6;
69:13; 95:7-8; Is. 49:8; 2 Cor. 6:2).
o determines what is and what is not timely service to Him (Mk. 14:8;
1 Cor. 16:17; 2 Tim. 1:18)
o determines what constitutes or makes the “fullness to time” (Dan.
9:28; Mk. 1:15; Gal. 4:4)
o determines the right and wise use of the time (Ps. 9:12; Eccl. 12:1; 1
Cor. 7:29; Col. 4:5)
Time started to be counted, reckoned with the creation of light (first day
of creation, Gen. 1:3) and separation into day and night (Gen. 1:4-5);
while divisions into second, minute, hour, etc., apparently came with the
creation of the sun, moon and stars (Gen. 1:14-19).
All the divisions of time in the Bible have both cultural, including
religious/spiritual importance/implications, viz: for example, the Bible
uses day and night in various ways:
o natural day is from sunrise to sunset

o natural night is sunset to sunrise
o civil day is from sunset one evening to sunrise of the next; i.e. there
is both evening and morning in one civil day (Gen. 1:5)
o day in OT times was divided into three
- morning, till about 10.00 am;

- heat of day, 10.00 am – about 2.00 pm;
- cool of the day, 2.00 pm – 6.00 pm
o in NT times, the day was divided into 3 hours segments:
- third hour (6.00 am – 9.00 am)

- sixth hour (9.00 am – 12 noon)
- Ninth hour (12 noon – 3.00pm)
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- twelfth hour (3.00pm – 6.00pm)
o the night was partitioned differently from day in both parts of the
Bible, into 3 watches in ancient Israel (OT)
- first watch (till midnight)

- middle watch (midnight till 3.00am)
- morning watch (3.00 am till 6.00 am)
More information is contained on pp. 184 – 187 of your main textbook,

where the other divisions – week, month, year, season, etc., are
discussed. It is important for you to read this up whether in the
prescribed source or elsewhere, since it is impossible to include all the
relevant information here, which information you will need to
comprehend the Biblical usages.
Similarly, John Stott (1984:40-42), describes the seasons and human

life/activities in Israel/Bible land, and the ways various personalities and
texts in the Bible used them to make divine points clear. Examples
include:
o Jesus’ parable of building with good and bad foundation (Mt.

7:25-27)
o early and late rains and agriculture (PS. 65:9 –13)
o Jesus’ parable of field white for harvest (Jn. 4:35)
o Autumn and spring rains (Jn. 5:7)
More information on agriculture is contained in unit 14
Day. The following are the ways in which the word ‘day’ is used in the
Bible:
o day of the Lord

o day of the week
o day of visitation’
o day of preparation, etc.
For ‘the day of the Lord’, we have the following:
o day of judgment, i.e. the evil day of the sinner and joyful day of the
righteous, (in OT connotes ‘devastation by war; while in NT refers to
the Second Coming of Jesus and the Last Judgment)
o day of worship – seventh (Sabbath) and first day of the week
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1. Give three different connotations of time as used in he Bible.

2. Give three divisions of time as contained in the Bible.
3. Provide four interpretations/connotations of ‘the day of the Lord’ as
found in the Bible.
3.5 The Heavenly Bodies and the Universe
The heavenly bodies of relevance here are those associated with the
Jewish second heaven – the home of the sun, moon and stars.
The sun, an object of worship by gentiles (Deut. 17:3), was created by

God and so, like other created things, is subject to Him and prohibited
from being worshipped (Deut. 17. 4-5).
In the hand of its Creator, God, the sun:
o respected Joshua (Jos. 10:12-14) by standing still for a whole day

o turned dark for three hours (12.00 noon – 3.00pm) at the crucifixion
of Jesus (Mt. 27:45)
o God’s children are ‘protected’ from its heat (Ps. 121:6)
o its shadow moved back and fro three steps (Is. 38:8)
o overpowered by the divine light at Saul’s conversion (Ac. 9:3)
In the earthly realm the sun is a great thing, giving its brightness,
awesomeness, pervasiveness, controlling power of natural processes and
events, etc., thus Solomon compared :
o its beauty and brightness to that of the divine (Song. 6:10)

o its setting with the darkness that pervades Satan’s kingdom or world
of the wicked (Am. 8:9);
while God’s saving power will rise on believers “like the sun and bring
healing like the sun’s rays” (Mal. 4:2)
The moon and the sun are commonly mentioned together in the Bible,
but the difference between them is not obscured:
o they were assigned different roles at creation (Gen. 1:16): sun

operates during the day and moon during the night
o they brought out different products (Deut. 33:14)
o the sun appears daily while the moon operate monthly cycles
o new and full moon are marked by festivals in Biblical Israel which
practice was later condemned (Is. 1:14; Ho. 2:11)
o they both obey the laws of the creator:
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- both stood still during the war of the Amorites, at the

command of Joshua
The star present greater challenges to humans than either the sun or the
moon: while we have one of each of the sun and the moon in our
heaven, the latter run into billions. Furthermore:
o stars shine, i.e. emit and radiate energy

o their light does not reach the earth directly but passes through several
other “spheres”
o they are very large bodies
Nevertheless, all the heavenly bodies were created on the same
(fourth) day of creation (Gen. 1:16).
Stars are believed in the Bible to influence people’s fortunes, notably in:
o the story of Joseph (Gen. 37: 1-11)

o the visitors at Jesus’ birth (MT. 2:1-12)
o the fighting against Sisera’s army (Jed. 5:20)
o the song to the joy of the heavenly beings (Jb. 38:7)
o Jesus being referred to as a star
- Bright star (Nu. 24:17)
- Morning star (2 Pe. 1:19; Rev. 22:16)
Stars, with other heavenly bodies join in praise of their maker (PS. 8:3;
19:1). In other words, the heavenly as well as earthly bodies, events,
objects and phenomena in earth and heaven are created by God to serve
the purposes of glorifying God.
1. List two characteristics each of the sun, moon and stars

2. Cite two instances in the Bible where the sun and the moon
obeyed God’s command.
3. Comment on the Psalmist view as contained in Psalms 8 and 19)
3.6 Discussion
This has been a rather tough unit because the subject matter, even
though we live with them, are not so familiar. Only people who have
studied geography, physics or integrated science to some level are likely
to have come across the topics discussed in this unit.
Yet, as we have tried to show, the Bible is replete with examples of

them, such that you need to pay special attention if you are to benefit
maximally from reading/studying the Bible.
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It is, therefore, essential that you master the material presented and
augment it from other sources, including Bible concordances and
dictionaries.
4.0 CONCLUSION
In order to appreciate further the message of this unit, it is necessary to

touch briefly on the third heaven of the Jews, i.e. God’s home as well as
the ultimate home of the faithful or the spiritual heaven. This is
necessary because of the Christian belief that whatever humans do in
and with life here, including in and with the first and second heavens
and the earth as well, directly link up or determine their (humans)
ultimate fate. This takes us back to the point made several times above,
that the boundary, between the physical and the spiritual may be, in fact
is, very thin, in some cases non-existent.
It is important, also, to recollect that virtually all the cases of physical

objects discussed in this module in particular, and in the entire course
generally, have strong links with the spiritual. Therefore, there is great
need to think seriously about the “third” heaven.
5.0 SUMMARY
I have covered a wide range of topics, dealing with an area of unknown

extent, namely, the atmosphere and outerspace. Among the topics we
have discussed are:
o the atmosphere and its constituent elements, features and events

o weather and climate
o time, day, seasons, etc.
o the heavenly bodies and the universe
I have followed the same tradition as above by relying on the Biblical

source and linking it with what we know in the scientific community
By and large, there is little conflict between both sources and there
needs not to be since the same God inspires both sources of knowledge
– the scientific and the revelational (spiritual).
6.0 TUTOR - MARKED ASSIGNMENT
Certificate
1. Compile a short list (minimum 10) of the atmospheric elements

included in this unit.
2. List at least 3 symbolic uses of the word ‘cloud’ in the Bible
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3. Mention two ways in which drought is used to punish sin in the

Bible.
4. State two ways each in which the sun and the moon are different
Diploma
1. Enumerate the various symbolic usages of the word ‘cloud’ in the

Bible and explain one of them.
2. Discuss at least two applications/interpretations of the phrase
‘day of the Lord’ in the Bible
3. Comment on the Psalmist view of the heavens and heavenly
bodies.

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MODULE 3 THE PEOPLE AND SOCIETY (HUMAN

GEOGRAPHY) OF ISRAEL/BIBLE LAND
GENERAL INTRODUCTION
This is the third and last module of this course, where I shall attempt to
wrap up the course by completing the picture of the land of Israel/Bible
land, which I started in Module 2. There, (in you will recall module 2), I
considered different aspects of the physical geography of the area,
including land and landscapes, water and water bodies, trees and shrubs,
animals and the elements and bodies of the earth’s atmosphere and outer
space or heavens. In this module, and to do what I have set out to do, I
shall present some aspects of the human geography, of Israel/Bible land
including:
a. The nation(s) and people (s)

b. Religion and religious life
c. Home and family life
d. Work and society
The last unit will address what I consider to be the core message of this
course, namely, that of Sacred – Earth. The unit will represent a call on
Bible users generally and you in particular to the mind of God on His
creation generally and a sustainable earth in particular.
The major source for the module is The Lion Encyclopedia of the Bible,
i.e. for units 11 – 14). Mind you, the thrust and focus of this module are
different from that of the one presented in module 2. Whereas the latter
was written purposely to link Geography and the Bible (Theology) the
former is not so focused. The reasons for the gap are many but the most
important one is that while your tutor has researched into the physical
realm (being a physical geographer), he has not had the opportunity of
doing the same thing for human realm, nor has he seen any one else to
use. For unit 15, however, you will be returned to the work of your tutor,
once again, i.e. to books written by him. Happy reading.
Unit 1 Nations and Peoples of Israel/Bible land

Unit 2 Home and Family Life in Israel/Bible land
Unit 3 Work and Society in Israel/Bible land
Unit 4 Religion and religious worship in Israel/Bible land
Unit 5 A created earth sacred to God
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UNIT 1 THE NATIONS AND PEOPLES OF

ISRAEL/BIBLE LAND
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 Introduction
3.2 The Beginning of the nations and people of the Bible
3.2.1 Introduction
3.2.2 The setting
3.2.3 The world of the OT
3.3 The legacy of the patriarch, leaders and kings
3.3.1 Introduction
3.3.2 The Patriarchs and the Promised Land
3.3.3 The leaders and judges
3.3.4 The kings
3.4 The Jews in their neighbours territory
3.4.1 Introduction
3.4.2 The Jews and the Assyrians
3.4.3 The Jews and the Babylonians
3.4.4 The Jews and the Persians
3.4.5 The Jews and he Greeks
3.4.6 The Jews and the Romans
3.5 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
Go back to units 4 and 5 and read again about the nations of

Israel/Palestine and of their neighbours, in preparation for this unit,
which deals with similar topics. However, rather than repeat what you
have studied in those units, I shall adopt a different strategy that will
present you with fresh stock of information on these nations and
peoples. In case, however, there is any repetition, count it more as an
advantage, a bonus and an opportunity to understand the course better.
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2.0 OBJECTIVES
The major objectives of this unit will include:

i. tracing the beginnings of the peoples of the world according to
the Bible
ii. looking at the legacy of the patriarchs, leaders and kings of Israel
iii. tracking the impact/legacy of the Jews in the places (countries)
where they sojourned and otherwise made contact with, and
vice-versa
iv. drawing some lessons from the background information for
subsequent units
3.0 MAIN BODY
3.1 Introduction
Israel, in Biblical times, refer to the Jewish people generally and the
northern Hebrew kingdom, after the division under king Rehoboam, in
particular. Presently, it refers to the Jewish state in Palestine. For this
course it translates to the Promised Land/Bible land.
Yet, it is still a very small nation but whose influence, especially in the
area of religion, is felt globally. Jewish people (Israelites) are, of course
scattered all over the world, especially Europe, North America and
Russia, where they spread this influence.
As shown in unit 5, the major ‘natural’ regions of Israel Bible land are:
o the coastal plains

o the Judea – Galilean highlands
o the rift valley
o the Negev – Sinai desert
o the Sinai highlands
o the Trans – Jordanian territory
This is the core of the Bible land from where the influence has spread to
all parts of the world.
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3.2 The Beginnings of The Nations And Peoples of The

Bible
3.2.1 Introduction
The first eleven chapters of Genesis look back to many beginnings, such
as:
o creation (Gen. 1-2)
o family (Gen. 2)
o sin (Gen. 3)
o death (murder) (Gen. 5)
o flood (Gen. 7-8)
o covenant (Gen. 9)
o incest (Gen. 10)
o languages (Gen. 11)
o The Israeli/Hebrew people (Gen. 11)
3.2.2 The Setting
The story of humankind begins in the Garden of Eden, placed

somewhere in Mesopotamia, the region which became (with Egypt) one
of the two centres of civilization. The story, as told in the Bible, shifted
west to the present day Palestine, with the story of Abraham, who
moved from Ur of the Chaldeans to Canaan (Gen. 11:31)
There are other stories of the creation, including those of the Assyrians
and Babylonians but the Biblical accounts have come to be the most
popular and accepted.
3.2.3 The World of the OT
The story of ancient Israel began around 2000 BC (Gen. 11) and
continues throughout the OT. The following are highpoints or stages:
o Genesis 11 – 50 cover the period from Abraham to Joseph, from the

beginning to the movement of Jacob and his family to Egypt.
o Exodus tells the story of how God rescued the Israelites (descendants
of Jacob) from slavery in Egypt, under the leadership of Moses
o The book of Joshua describes the conquest of Canaan (the Promised
Land) and its division amongst the family – clans - of Israel
o Judges records the low-point of national life, marked by
disobedience to God, invasions by enemy neighbours and heroes sent
by God to the rescue, called Judges.
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o 1 Samuel heralded the beginning of monarchy, against the plan of

God with dire consequences.
o 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles describe the period of
kings up to the captivity (722 BC for northern kingdom – Samaria –
and 582 for southern kingdom – Judea)
1. Cite two major events in each of the books of Genesis, Exodus,

Leviticus, Numbers, Deuteronomy, Joshua and Judges.
2. Compare the Biblical story of creation with any other story you
know, e.g. the Yoruba mythology of Ile-Ife.
3.3 The Legacy of the Patriarch, Leaders and Kings
3.3.1 Introduction
The setting of Israel’s early history, as shown above, was one of rich
and powerful kingdoms and civilizations, such as those of Egypt and
Mesopotamia separated by walled cities and smaller kingdoms. It was in
this area in Shechem that nomadic Abram settled around 2000BC. The
fertile coastal plain and Jordan valley were already settled, and when
Lot coveted part of this land (the Jordan Valley), he faced problems.
Nevertheless, the early leaders of Israel, called patriarchs, leaders and
kings, made their marks.
3.3.2 The Patriarchs and the Promised Land
I use the examples of Abraham, Jacob and Joseph
o Abraham – bought a piece of land from the Hitites to bury his wife
Sarah
o Jacob (Israel) – was the father of the 12 children who became the 12
tribes of Israel. Later moved to Egypt to save his family from
extinction. By the time he and his family left Canaan, they were still
virtually landless.
o Joseph, Jacob’s favourite son, after much tribulation rose to high
position in Egypt, which position he used to save the then known
world from seven years of drought and famine to settle the Israelites
in fertile Goshen, where they increased in number and became a
strong nation that eventually under Moses and Joshua occupied the
Promised Land.
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3.3.3 The Leaders/Judges
After over 400 years in Egypt, God chose Moses to lead the Israelites to
the Promised Land. The story is told in the books of Exodus, Leviticus,
Numbers and Deuteronomy. The legacies of Moses include:
o leading his people for about 40 years, through Egypt, the Red Sea,
the desert, to the plains of Moab.
o gave the Israelites the commandments, religious ceremonies and
rites, including rules and regulations about fasts, festivals, the
tabernacle and the temple and its paraphernalia of priests, levites, etc.
o gave land to the tribes of Reuben, Gad and East Manasseh, east of
the Jordan
o handed the mantle of power to Joshua, who he mentored throughout
the fourty years plus journey from Egypt to Moab
Joshua took over leadership of the people at the point of entering the
Promised Land, faced with many difficulties, including:
o the River Jordan, in flood (bankfull stage)

o the walled town of Jericho lying at the entry point to the Promised
Land
o Canaan, the Promised Land in waiting, was occupied by a large
number of independent states, each centred on a number of fortified
town with its ruler
The following achievements were recorded by Joshua
o Jericho, a strategic walled town, fell after a remarkable siege:

matching round it quietly for six days and seven times on the seventh
day ending with a tremendous shout, after which the wall fell (Jos.
6:1-27).
o Took nearby Ai, after an initial set back, as well as other towns and
cities, in the south of the Promised Land – Shechem, Makkedaly,
Libnah, Lachish, Eglon and Debir; and north – Hazor, etc. – and
extended control over much of the land (Jos. 6:13).
o Divided the occupied land among the remaining 9 tribes and half the
tribe of Manasseh, making a second portion for this first son of
Joseph, because of their large population (Jos. 14:19)
o Set up Tabernacle as Shiloh (Jos. 18)
o Set up six cities of refuge for manslaughter cases (Jos. 20) and 48
cities with their suburbs for the Levites (Jos. 21)
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After Joshua, a number of leaders, called judges ruled Israel, including
o Othniel of Judah who defeated Cushan - rishathaim (Ju. 1)

o Ehud of Benjamin killed king Eglon of Moab (Ju. 3:29)
o Shamgar defeated the Philistines (Ju. 3:31)
o Deborah from Ephraim and Barak from Naphtali defeated Jabin and
Sisera of Midian (Jn. 4-5)
o Gideon of Manasseh defeated the Midianites and Amalekites (Ju.
6-8)
o Japhthah of Gilead defeated the Ammorites (Ju. 11)
o Samson of Dan fought the Philistines (Ju. 14:16)
The above shows the precarious situation during the period of the
Judges, leading to the demand for a king (1 Sam. 8:5-22)
3.3.4 The Kings
The last and greatest of the Judges was Samuel – prophet and
kingmaker. He appointed Saul king, under the guidance of God (Ju.
9-10). Other important kings are David, Solomon, after whom the
kingdom split into two-northern (Israel) and southern (Judah) kingdom.
Saul had initial successes, winning against the Ammorites (Ju. 11) and
Philistines (1 Sam. 13-14), but soon lost out and disowned by God ( 1
Sam. 15) replaced by David.
David was a huge success:
o As a shepherd boy killed Goliath, the Philistine champion

o United the Israeli kingdom
o Captured Jerusalem and made it capital
o Expanded the Israeli kingdom by driving off old enemies
o Organized the temple and temple worship
o Left a legacy of peace and security for his son, Solomon, including
materials to build a temple
Solomon:
o built and dedicated the temple

o ruled over all nations from the R. Euphrates to Philistia and the
Egyptian border, the largest empire ever, without fighting a war. His
was the largest extension of the Israelite territory or kingdom.
o peace and security in the kingdom gave him time to organize
government and administration and overseas trade
o his wisdom was legendary
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o repressive governance (heavy taxes) sowed the seed for

discontentment which lead to the breakup of the kingdom under his
son Rehoboam.
1. State 2 important legacies left by each of the following:
(a) the patriarchs

(b) the leaders/judges
(c) the kings
2. Comment on the statement “the man after my heart” said by God

of David, in 1 Samuel 13:14)
3.4 The Jews in their Neighbours’ territories
3.4.1 Introduction
Following the reign of Solomon, the centre failed to hold for the
kingdom of Israel, especially after the split into two – Israel and Judah.
Attacks from neighbouring nations escalated, leading to a series of
defeats and captivity. The first of such was the fall of the Northern
Kingdom to the Assyrians in 722 BC, followed by that of Judah in 582
BC, thus taking Israelites to foreign countries to sojourn for variable
lengths of time. Others who ruled the Israelites were the Babylonians
(Chaldeans), Persians, Greeks and Romans.
3.4.2 The Jews and the Assyrians
The Israeli nation, as observed above, lay between Egypt and

Mesopotamia and so was very vulnerable to aggression, especially under
weak leaders and kings. The traditional enemies to start with were Syria,
Ammon, Moab, etc., but it was the Assyrian power that finally over ran
the Northern kingdom in 722 BC (2 Kg. 17).
A common practice in the Assyrian empower was the taking of

hostages. After a major rebellion, large numbers of the population were
often deported to other parts of the empire and replaced with strangers
from far away. This was what happened to the people of the Northern
Kingdom when the Assyrians captured Samaria (2 Kg. 17:6; 18:31,32;
24)
The result is the “pollution” of the Israeli (Jewish) blood, a major cause
of the hostility between the two kingdoms, until the time of Jesus (Jn.
4:9). Apart from the separate places of worship (Jn. 4:20), the vast
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majority of the settlers, whether the Israelites in Assyria or Israelites in

Assyria, adopted foreign gods, mostly the great powers of the universe,
rather than the living universal God of the Jews.
Examples of these gods, which were also worshipped by Babylonians,

include:
o Anu, king of heaven – the chief of the gods

o Enlil - Anu’s son, ruling at the earth’s surface and identified as the
king of the gods
o Enki/Ea – in charge of fresh water and giver of life
o Ishtar – wife of Anu and in charge of war and love
o Shamash, the sun-god of justice
o Adad – god of rain and storm
o Ashur – the national god of Assyria
Besides, they believed in demons, myths, divination, etc., all of which

are prohibited for pure Jews/Israelites
The Assyrians also attacked Judah several times, notably during the
reign of Hezekiah (2Kg. 18-21:3; 2 Chr. 29- 33:35; Is. 36 – 39). A
source quoted Sennacherib, commander of the Assyrian army, of
making the following claim:
Forty six of (Hezekiah’s) strong towns … I besieged and

conquered and I brought out from them 200, 150 people …
(Hezekiah) I shut up like a bird in a cage in Jerusalem his
capital city … the awful splendour of my lordship
overwhelmed him … he sent 30 talents of gold, 300 talents of
silver … to Nineveh.
Jerusalem and Judah, however, survived, only to be over run by the

Babylonians in 582 BC.
Finally, with the Assyrian captivity, things have never been the same
again for the Jews, up to the present day. The prophets, virtually all of
them, traced the problem of the Jews to idolatry, caused essentially by
their contacts with foreign gods, beginning with the original settlers of
the Promised Land, and worsened by the powers that ruled them,
whether in their territory or outside it in captivity.
3.4.3 The Jews and the Babylonians
The Jews came under the Babylonians influence, when the latter overran
the Assyrians, and established the Babylonian (Chaldean) empire that
included both the Northern (Israel) and Southern (Judah) kingdoms of
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Israel. The conquest occurred under Nebuchadnezzar (605 – 562). The

book of Daniel exposes the ‘conflict’ between the God of Israel and the
gods of the Babylonians, including the king/emperor himself (Dan. 3),
who wavered from idolatry to worship of One God, the God of Israel
(Dan. 2: 46 – 47; 3:28 –29; 4:37). The successors of Nebuchadnezzar
(Belshazzar and Darius) witnessed similar experiences (Dan. 5 and 6).
Prophet Ezekiel, one of the exiles in Babylon, was used of God to keep
in constant touch with the remnants in Judah, apart from keeping the
spirit of his co-exiles, the impact of which can be seen in the books of
Daniel, Ezra, Nehemiah and Esther, among others. In other words, in
spite of he experience of captivity, the people of Judah, to a large extent
kept the worship of the God of Israel intact, under very able and inspired
leadership.
Indeed, from all indications, the Babylonian captivity served God’s

purpose of taking His people to repentance, as witnessed in the
“ministries” of Ezra, Nehemiah, Haggai, Zechariah, among others.
3.4.4 The Jews and the Persians
The Persians made a dramatic entry into the Bible when Cyrus II
invaded Babylon in 539BC. As predicted by Prophet Isaiah (Is. 44:28 –
45; 13), Cyrus II caused major policy shifts, by:
o sending all the images of gods to their original homes (temple

articles back to Jerusalem)
o allowing Jews to return to Israel (Jerusalem/Judah), taking with them
the treasures which belonged to the Jerusalem temple
o ordering the rebuilding of the temple (Ez. 1) and the altar (Ez. 3)
Later, under Artaxerxes, the Jerusalem wall was rebuilt and more exiles
continued to return to Israel/Judah (Ne. 1-3)
In short, as prophesied by Jeremiah, the Babylonian captivity was for a

limited period of 70 years and a punishment that led the people back to
God. Thus, unlike the Assyrian experience, which was total annihilation,
the Babylonian experience was short – lived (70 years) after which God
Himself intervened by terminating the cruel regime of the Babylonians
and replacing it with a more humane one under the Persians, with
enlightened governance, aspects of which included:
o division of the empire into provinces, each with its own ruler (satrap)
and one of which was Israel/Bible land
o the different peoples were encouraged to keep their own customs and
religions (indirect rule)
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o introduction of coins, legal system and a lingua franca (Aramaic)
3.4.5 The Jews and the Greeks
The Greeks later replaced the Persian and the Egyptian empires,
bringing the Jews under the Greek influence.
Under Alexander the Great, the policy to acculturate, i.e. spread the
Greek culture or ideals to all parts of the empire, was established.
Aspects of this culture were:
o Greek language, which became, like Aramaic, an international

language (The NT was written in Greek, rather than Aramaic, and
Hebrew, the language of the OT)
o Greek culture – architecture, philosophy (Paul of Tarsus was
strongly influenced by Greek philosophy, which is reflected in his
letters), literature, arts, science, etc.
Greek influence was particularly strong in the period between OT and

NT, such that it is widely believed that the background of the helenistic
(Greek) culture came to play a vital part of the events of the NT.
The NT often mentions Greeks which may refer to Greek – speaking or

non-Jews (Gentiles).
Very little of the events of the NT actually took place in Greece, yet
Paul, a strict Jew, wrote in Greek and understood Greek ways of life,
e.g. interest in athletics, picturing the Christian life as a race and a
boxing match (1Cor. 9:24-27)
The classic meeting of Christians with Greeks took place in Athens, a

University town and full of images and fine temples for the various
Gods, which Paul condemned outright (Ac. 17:24). Nevertheless, very
few Athenians converted, which made Paul to conclude that
… Jews require a sign and the Greeks seek after wisdom. But
we preach Christ crucified, unto the Jews a stumbling blocks
and unto the Greeks foolishness; but unto them which are
called, both Jews and Greeks, Christ is the power of God,
and the wisdom of God (1 Cor. 1:22-24)
3.4.6 The Jews and the Romans
As noted above, the spread of Greek culture and the fact that many Jews
were already dispersed in other lands set the scene for the NT But the
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final key factor was Roman rule, which unified the ancient world
politically, just as hellenism unified it culturally.
The Romans ultimately took control of the former Greek empire in the
first century BC, under emperors such a Julius Caeser, Pompey and
Octavian, who became the first real ruler of the Roman Empire,
adopting the title Augustus’ reign – when the time was ripe.
The philosophy of the Greeks and the materialism of the Romans soon
degenerated into superstition, so that many people, including non-Jews,
were searching for more “spiritual” answers to problems, thus attracting
non- Jews to the Jewish faith or God fearers. Also because of good roads
and peace (pax Romana), the good-news of Jesus Christ traveled quickly
throughout the Roman Empire, vide the missionary journeys of Paul
(Ac. 13 –28).
Although the first set of Roman emperors seemed to respect the feelings
of their subjects, they found it difficult to cope with the religion and
nationalism of the Jews. This led to the destruction of the Jerusalem
temple in AD 70, a period of real trauma, particularly for the Christians,
the latest arrivals.
However, the problem of Christianity came more from he Jews than

from the Romans, who were more for justice. Indeed Paul had to appeal
to Rome when he suspected he was not going to have justice from his
fellow Jews (Ac. 25:10). Rome had provided the peace and freedom for
the Apostles to travel and spread the gospel. It is no surprise, therefore,
that the Roman empire adopted Christianity as the national religion,
calling the empire Christiandom.
1. Place unit 4 and this unit side by side and cite two areas each
where they are similar and different.
2. State one positive and one negative impact each one the fine
nations/peoples studied in this unit made on the Jews of the
Bible.
3. Which one of the Persians, Greeks and Romans would you
consider o have promoted the Jewish culture/religion most? Give
two reasons for your answer.
3.5 Discussion
It is not possible to mention and discuss all the nations and peoples that
had dealings with the Jews and influenced them and the process of
writing the Bible. The Egyptians, Canaanites, Philistines, Phoenicians,
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Elamites, Moabites, Midianites, Edomites, Arabs, Amalekites, Sudanese

(Cush), Cretans, Cypriots, among others also interacted with the Jews to
varying extents of Biblical periods. This not only due to space but
relevance: the selection made here has been made based on the
perceived degree of influence. Thus, although Moses, the writer of the
first 5 books of the Bible, lived and was trained in Egypt, the bulk of the
material contained in those books came during the Exodus, while God
prohibited Jews from returning to Egypt. It is also not on record that the
Egyptians ruled Israel as the Assyrians, Babylonians, Persians, Greeks
and Romans did, except during the Greek era when part of Palestine was
ruled from Alexandria, king of Egypt. The other nations and peoples
would also seem to have played rather peripheral roles.
Another point to remark here is the quasi – historical approach. this is

deliberate because history is a prominent part of geography – in fact
specialization called historical geography.
4.0 CONCLUSION
Perhaps the only conclusion to draw from this lesson is that the Jewish
culture, and especially Jewish Bible, much as one can claim to the
contrary, have benefited from the influence of all the nations and
peoples that surround them and/or among whom they lived or lived in
their territory over the years. The more of these influences you can
decipher, the better for you in the proper understanding of this unit in
particular and course in general.
5.0 SUMMARY
This unit overlaps in a few places with unit 4, but this is your advantage.
It is, however, different from it in being basically historical.
In this unit, I have covered several topics, including:
o the origin (beginnings) of the nations and peoples of the Bible, with
particular reference to Israel
o the legacy of the patriarch, leaders and kings
o the Jews and their neighbours.
In each case, the material presented tries to present the nations, empires
and peoples, including their cultural heritage, in a way that they have
helped or hampered events in the Bible land.
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Certificate/Diploma
know, e.g. the Yoruba mythology.
2. Cite two significant events in each of Genesis, Exodus, Leviticus,
Numbers, Deuteronomy, Joshua and Judges that shed light on the
historical development of the Israeli people and nation.
(a) the patriarchs
(c) the kings
4. State one positive and one negative impact each one of the 5
Bible.
7.0 REFERENCE/FURTHER READINGS
The Holy Bible – various versions
The Lion Encyclopedia of the Bible: Life and Times, meanings and
message of a comprehensive guide, 1986. Lion Publishing
Tring, Herts, England Chaps. 11 and 12.
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UNIT 2 RELIGION AND RELIGIOUS WORSHIP IN

ISRAEL/BIBLE LAND
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main body
3.1 Introduction
3.2 Old Testament
3.2.1 Introduction
3.2.2 The major actors and tenets
3.2.3 The major features of the Jewish religion
3.2.3.1 The Ten Commandments
3.2.3.2 Fasts and festivals or feasts
3.2.3.3 Tabernacle and temples
3.2.3.4 Priests, levites and the sacrifices
3.3 NT (Christian) teaching and practices
3.3.1 Introduction: background of NT
3.3.2 The teaching of Jesus
3.3.3 Christian worship in the New Testament
3.4 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
You will recall that we touched on aspects of the religion and religious
worship in Israel in the last unit, touching also on other neighbouring
nations and peoples. This is true of the other aspects of the life of the
peoples I shall also discuss in units 13 and 14. The idea in these units
( 11-14) is to dig a little deeper into the life, times, meaning and
message of these people who have played prominent role, with God, in
giving us the legacy of the Bible. The idea is to provide a solid base for
the study and understanding of the Bible in particular and Bible
geography in general.
However, unlike in unit 11, we shall limit our discussion here, as also in
units 13 and 14, to the nation of Israel, taken to mean Israel before the
division into Northern and Southern Kingdoms. This will not, however,
eliminate the wider concept of Bible land, which Israel constitutes in the
main.
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2.0 OBJECTIVES
The following will, therefore, constitute the major objectives of this

unit:
i. Present (recapitulate) life of the Israelis in the Bible times

ii. Discuss aspects of the Jewish religion, including:
o the major players and moulders

o the major features of OT (Judaism) teaching
o major features of NT (Christian) teaching
iii. The idea is to present or describe, as much as possible, the

religion of the Israelites in Biblical times, as part of the overall
cultural heritage of the people.
3.0 MAIN BODY
3.1 Introduction
Unit 11 has surveyed aspects of the life of the people of Israel in

Biblical times, touching on the roles of the leaders (patriarchs,
leaders/judges, kings, etc., and the influence of the neighbouring peoples
on this life.
What is intended to be done here is to probe further the role of religion

on the life of the people. Religion is treated first because of its
domineering influence of the people, especially the central place of God
and His commandments on the people. Religion dictates the home,
family, society, work, etc. of the Israelites, topics that are discussed in
subsequent unit of this course.
3.2 Old Testament Teaching
3.2.1 Introduction
The OT consists of 37 books, made up of different types of literature,

e.g. funeral songs (Am. 5:2); lament of one falsely accused of a crime
(Ps. 17); speeches (2 Kg. 18:28-35); sermons (Jer. 7:1-15); prayers (1
Kg. 21:8-10); rules governing worship and sacrifice (Lev. 1-7); short
stories (Rit) and authobiographies (Neh. 1-7). As a collection, the OT is
a marvel of literary variety and form conveying divine message through
and through.
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The information contained here deals essentially with the outward forms
or rituals; the basic beliefs of the Jewish religion belongs to serious
theology which you will get from other courses.
3.2.2 The Major Actors and Tenets
Abraham. The starting point of Israel’s religion, is the day when God
spoke to Abram (later Abraham), telling him to leave his land and
family home to go to a new country (Gen. 12:1-3). Abraham took God
at His word: “He put his trust in the Lord and because of this the Lord
was pleased with him and accepted him” (Ja. 2:23). So the very first and
foremost basic belief of the Jewish (and Christian) religion is the
certainty that God is a real person and that human beings – individuals
or as a group can know him. Abraham’s faith in God was at times shaky
but he know that God had commited Himself to him and to his family,
an idea that was to grow into the entire nation of Israel (Gen. 15:6).
Jacob. The history of Israel as a nation begins with Abraham’s grandson

Jacob, (renamed Israel) and his 12 sons, from whom the 12 tribes were
descended (see unit 11). God repeated his covenant with Abraham and
Isaac (grandfather and father of Jacob) to him and he (Jacob) believed
Him also (Gen. 28: 13-16).
Moses. God revealed Himself to Moses as Yahweh (LORD) and ‘I AM’

or ‘I will be who I will be’, meaning that:
o God is unchanging
o God is completely reliable,
This knowledge Moses took to his people in Egypt, from where he

(Moses) eventually brought his people out, first to Mt. Sinai, where God
further made Himself known as:
o a God who acts and speaks

o a God who is full of compassion and pity, who is not easily angered
o a God who shows great love and faithfulness (Ex. 34:6-7)
David and Solomon. By now Israel had become an independent united

state under some powerful kings, such as David and Solomon, but who
knew and believed in a king of kings, Lord of lords. This God is worthy
of all grandeur, pomp and honour – vide Solomon’s temple and all the
grandeur, both physical structure and rituals. Consequently, God made a
new promise: he would make David’s kingdom a lasting one, his
dynasty will never end (2 Sam. 7; Ps. 95:3; 97:1)
The Prophets
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o The greatest contribution of the prophets of Israel was not a new

revelation from God but a new challenge to be faithful to what God
had already made known of Himself, and to return to God in
repentance
o They never tired of hammering home the fact that true religion is not
just rituals or even belief, but also of behaviour.
o They mercilessly attacked the religion of their day, not because it did
not follow the patterns laid down in the law books like Leviticus, but
because it was not matched by right behaviour.
o They spoke to the conscience of the Israelites, gave warning of
approaching disaster (exile) and, when God’s punishment came, they
were offered hope of a new future (Am. 5:21-24).
3.2.3 The Major Features of the Jewish Religion
The features of the Jewish (Israeli) religion are legion, but the most
important ones I shall discuss here are the commandments or laws and
regulations, fasts and festivals, worship (in the tabernacle and temple),
priests, Levites and sacrifices.
3.2.3.1 The Ten Commandments
The commandments, ten of them, cover every aspect of life, not only of
Israelites but all people of God (Ex. 20:1-7); Deut. 5:6-21)
o In Deuteronomy 5:22, the Bible says:
These are the commandments the LORD proclaimed

in a loud voice to your whole assembly there on the
mountain from out of fire, the cloud and the deep
darkness; and he added nothing more …
meaning that there were no other commandments of equal

importance.
o The Ten Commandments are addressed to the whole nation of Israel,

not just a particular group like the priests; consequently each one of
them is found in other places in the Hebrew laws – over600 of them
o The Ten Commandment were the terms of the covenant God made
with His people, which they accepted at Sinai. They were kept in the
Covenant Box (Ark) and kings make their copies on accession to the
throne. The Covenant Box was the centre of Israel, being the place of
God’s presence.
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o The penalty for breaking any of the commandments is not mentioned

in the Bible specifically, but, compared with similar ones elsewhere
in the Bible, the penalty was surely death (Ex. 21:12)
o Later, the Jewish rabbis spent much time on defining exactly what
was, for example, ‘work’, leading to conflict between the rabbis and
Jesus (Lk. 14:3-4; Mt. 12:1-2)
o From Exodus to Deuteronomy are other ‘case laws’, belonging to

three major categories
- those following from the Ten Commandments (Ex. 21:23,

sometimes called the “Book of the Covenant”), comprising
moral, civil and religious laws, instructions about worship,
laws dealing with the rights of slaves, etc.
- the holy laws (Lev. 17:26) on how the Israelites should
worship God, the rituals connected with the tabernacle, etc.
- sermons (Deut. 12:25) to Israelites before entering the
Promised Land – encouragements to keep the law,
- warnings on disobedience of the laws
- duties of the king (Deut. 17:14-20)
o The Commandments are purposed to forge good relationships with

(love) God and with other people (Deut. 6:4; Lev. 19:18); the all
reflect God’s character – His holiness, justice, goodness and will.
3.2.3.2 Fast and Festivals or Feasts
The Sabbath and most of the festivals (feasts), e.g. Passover, tabernacle,
etc. have all been seriously kept from the very earliest period of Israel’s
history.
The main religious festivals were connected with the seasons (see unit
10) and the agricultural calendar in Canaan – held in spring, early
summer and autumn. On each occasion, the men were expected to go to
their local shrine and present their offerings to God. (This arrangement
by God Himself was, among other reasons, to prevent His people from
joining their gentile neighbours in the (neighbour’s) rituals – to engage
the Israelites rightly in His worship).
Festivals were:
o times of thanksgiving to God for harvests

o occasions for remembering outstanding events in Israel’s history
o opportunities for great rejoicing and feasting
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Only one day in the year was set apart for a national fast in OT laws- i.e.
Day of Atonement or “tenth day of the seventh month”. During exile in
Babylon, special fasts were also held in the fifth and seventh month to
mourn the destruction of the temple and murder of Gedaliah, Governor
of Judah, respectively.
Prayer and fasting often went together – people fast as a sign of genuine
repentance – when the people did not eat or drank. Other signs of grief
included:
o tearing their clothes

o dressing in coarse sack – cloth
o throwing dust and ash on their heads
o leaving their hair unwashed
Annual Festivals:
o Passover and Unleavened Bread:
- one of the most important annual festivals

- took place the evening before the fourteenth of Nisan, when
every family sacrificed a lamb, in remembrance of the first
such festival observed just before God rescued the Israelites
from Egypt.
- Bread made without yeast must be eaten (Ex. 12; Jos.
5:10-12)
o First fruit:
- held on the last day of Passover, when the first sheaf of the
barley harvest was presented to God (Lev. 23:9-14)
o Weeks or Pentecost:
- held at the end of the grain harvest, fifty days after Passover
- the priest offered two loaves of bread made from the new
flour, along with animal sacrifices
- time of great rejoicing for God’s gifts of harvest, (including
that of the holy spirit) (Ex. 23:16; Lev. 23:15-21; Deut.
16:9-12; Ac. 2:1-6)
o Trumpets (New Year):
- first day of the seventh month

- day of rest and worship (Nu. 10:10l 28:9; 29: 1-2)
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o Day of Atonement:
- all Israelis confessed their sins and asked God for forgiveness
- the high priest dressed in white linen; first offered a sacrifice
for his own sin and the sin of the priests; he then offered
another for the sin of the people.
- Only day in the year when the high priest went into the Holy
of Holies the most sacred innermost part of the temple
(tabernacle), where he sprinkled blood from the sacrifice; laid
his hands on the ‘scapegoat and sent it off into the desert, as a
sign that the people’s sin had been taken away (Lev. 16)
o Ingathering/Tabernacle/Booths/Shelters
- the most popular and joyful of all festivals

- held in the autumn when the fruit crops had been harvested
- celebrations included: camping out in gardens and, rooftops,
in tents or huts made from tree branches
- reminder of the time when Israel lived in tents in the desert,
during the Exodus
- included a ceremony in which water is poured out and prayers
made for good rains for the coming year (Ex. 34:22; Lev.
23:39 –43; Ju. 21:19-21; Neh. 8:14:16)
o Dedication/Lights:
- commemorated the cleansing and re-dedication of the second

temple, after defilement by the Syrians
- called ‘light’ because lamps were placed in every house and
synagogue (Jn. 10:22)
o Purim:
- an excited and noisy celebration traced to the time Esther

saved the Jewish people from massacre during the reign of the
Persian King Xerxes
- means ‘lots’, referring to the lots cast by Haman to decide on
which day he should kill the Jews throughout the Persian
Empire (Es. 3:7; 9:24, 26)
Other Festivals:
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o Sabbath:
- Israel’s most distinctive festival

- held every seventh day of the week (Ex. 20:8 – 11)
- traced back to creation (Gen. 2:1-3)
- no work done, only worship held in the temple (tabernacle)
o New Moon:
- start of each month

- trumpets blown and special sacrifices made
- understood as a reminder that God had created an orderly
world
- no work done
- marked by special meals and religious teaching (Gen. 1:10;
Nu. 10:10; 28:11-15; Ps. 104:19; 1 Sam. 20:5, 24; 2 Kg.
4:23)
o Sabbatical Year:
- held every seventh year

- year of complete rest for the land
- year dedicated to the Lord
- crops that year harvested for he poor
- sign that the land was not theirs but God’s
- all Israelite slaves freed
- all debts cancelled (Ex. 23: 10-11; Lev. 25: 1-7; Deut. 15:
1-6)
o Jubilee:
- held every fiftieth year

- all land and property (except town houses) were returned to
original owners
- Israelite slaves set free
- debts cancelled
- land allowed to lie fallow
- the year promised by Isaiah and announced by Jesus (Lev. 25:
8-17; 23-25; Is. 61: 1-2; Lk. 4:16-21)
3.2.3.3 Tabernacle and Temple
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The tabernacle was a large rent made by the Israelites, according to a

design shown to Moses at Mt. Sinai, a place where they worshipped God
on their journey from Egypt to Canaan. Each time they camped (Nu.
1:50; 2:31), the Levites set it up at the centre of the camp, surrounded on
all four sided by the Levites’ tents; behind which were the tents of the
twelve tribes, three on each side.
It was the centre of Israel’s religious life, a sign that God was with them.
It was a ‘tent of meeting’ between God and humans, “ the dwelling
place of God”.
The major furniture/parts comprised:
o The covenant Box/Ark of the Covenant:
- carried by poles
- contained the two tablets of the Ten Commandments. A
golden pot of manna and Aaron’s rod, that blossomed
overnight.
- Stood in the Holy of Holies, the place where God was visibly
enthroned (Ex. 25:10-22; Deut. 10: 1-5; Jos. 6:6-8; 1 Sam.
4:3)
o The Incense Altar
- placed strategically in the holy place, in front of the curtain

screening off the Holy of Holies
- burnt each morning and evening (Ex. 30: 1-10)
o The golden lampstand
- seven – branched stand, hammered out of one piece of gold

- only source of light in the tabernacle
o Table of show bread/Bread of presence:
- for the offering, 12 new loaves, one for each tribe, brought
every Sabbath (Ex. 25: 25-30)
o Courtyard:
- enclosed by a screen of linen curtains, with an entrance (Ex.

27: 9-19)
o Altar of burnt offering:
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- where sacrifices of lambs, bulls, goats, etc. were made (Ex.

27: 1-8)
Solomon’s temple:
o small by today’s standard, but among the largest buildings the

Israelites had constructed (9m x 27m x 13.5m)
o consisted of:
- priests entrance (porch)

- Holy Place with the incense altar, table for showbread and
five pairs of lampstand
- ‘Holy of Holies’, approached by steps from the Holy Place
and contained two cherubim, symbols of God’s protection and
the Covenant Box (ark)
- incense burnt inside it but sacrifices offered outside
- dedicated with a great worship service/sacrifice
Zerubbabel’s temple
o built on the return from Babylonian captivity

o followed the pattern of Solomon’s temple, but not as splendid (1
Chr. 36: 22-33; Ez. 1; 3-6)
Herod’s temple
o built to win people’s favour

o built on the site of Solomon’s temple
o by far the grandest, twice as high, covered with so much gold that it
was a dazzling sight in the bright sun
o the most impressive feature was the ‘platform’ (still in existence
today) where pilgrims gathered and offered sacrifices.
o main entrance led to the court of the Gentiles
o next was the court for women
o the court of Israel
o Priest’s court
o destroyed by Romans 70 AD and its treasures taken back to Rome
3.2.3.4 Priests, Levites and the Sacrifices
Priests and Levites
o descendants of Levi, third son of Jacob

o given special position by God for defending His honour when the
rest of the people worshipped the golden calf
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o set apart for religious duties

o did not own any territory except some towns and their suburbs
o collected the tithe from other tribes
o the family of Aaron produced first priests – the professional officials
of the tabernacle
o the priests had the privilege to enter the ‘Holy of Holies’ once a year,
on the Day of Atonement (Levites: Ex. 32:25 – 29; Nu. 3: 12-13; 18:
23-24; 35: 2-8; Priests: Ex. 28 –29; Lev. 8 –10; 16: 21 –22)
The Duties of Priests and Levites:
o mostly connected with the tabernacle and the temple sacrifices and
worship
o temple choirs – composed several psalms –e.g. 85 and 87
o gave answers in God’s name to difficult questions – e.g. when to go
to battle; used the sacred stone of Urin and Thummin
o responsible for teaching the law
o offered sacrifices (1Chr. 6:31-48; Lev. 13; Deut. 33:8-11; Neh.
8:1-12; Mal. 2:7; Jer. 23: 11-32; Ezek. 34)
The Sacrifices
o Details contained in the book of Leviticus

o Their meaning/implications include:
- made to God Himself, not any other (intermediary)

- a way of approaching God
- prescribed for everyone
- have limitations
- substitutive
o Types of sacrifices
- burnt offering (Lev. 1)

- grain offering (Lev. 2)
- peace offering (Lev. 3)
- sin offering (Lev. 4, 5, 7)
1a. Mention three important personalities in the OT teachings

1b. Mention at least one thing for which each is remembered today
2a. Identify three major features of OT teaching
135
2b. Describe one of the three briefly
3a. What are 2 common features of the tabernacle and the temple in
OT times?
3b. What are the main features of Herod’s temple?
3.3 NT (Christian) Teaching and Practices
3.3.1 Introduction: Background of NT
The background to the NT included at least three areas of religious

thought and practice, namely that of Palestinian, Judaism and Hellenistic
culture. The first was based on the OT, but subsequent development
resulted in institutions (synagogue, Sanhedrin), parties (Pharisees,
Sadduces, Scribes) and feasts (Hanukkah of Dedication) that are outside
OT.
The traditional period of this “background” is that between of return of

exiles from Babylonian captivity to the birth of Jesus Christ, which
marks the beginning of NT. This period fell into roughly four phases,
viz:
o The Persian rule phase (see above) when the Jewish state was a
province of the Persian Empire. The phase, as noted above,
witnessed the encouragement of local loyalties and national religion,
including provision for the upkeep of the Jerusalem temple on a
lavish scale (Ez. 1; 6:1-12)
o Phase 2 was that of Greek rule, when the OT was translated into
Greek and Hellenism was introduced (see above). Two parties
emerged during this phase – those who favoured the foreign way
(Hellenists) and the conservative Jews (Hasidim) who believed that
Hellenism and Judaism were incompatible: the result was conflict
and fight for supremacy of one over the other.
o Phase 3 came as a result of the revolt by Judas Maccabaeus which
made Judea a pure independent Jewish state, with minimum of
Hellenistic influence (see above)
o Phase 4 began with the Roman rule, also discussed above
In order to better understand the groups which arose during the period
between the OT and NT, and so understand the role they played in the
NT, I describe a few examples:
o The Hasidim or the ‘pious ones’ was not really an organized sect, but
comprised essentially the Jews who resisted the inroads of Greek
136
culture into Jewish life. Some of them joined with the Maccabees in
the armed struggle against Greek rulers while others were pacifists.
All were faithful followers of law, many joining the Pharisees and
the Essenes.
o The Pharisees (‘separate ones’) were a strict religious sect. They

were ordinary Jews who kept closely to the Jewish law, whose
application were extended to the extent that they became hard to
keep. As pointed out by Jesus, these people were so obsessed with
the letters of the law that they missed out the spirit behind it, more
so when they despised those who did not follow them or, belong to
their groups. Jesus described them as self-righteous and legalistic.
However, it is important to note that Nicodemus and Paul, among
others, came out of the group to follow Jesus (Mt. 12:1-4; 22:34;
23:36; Mk. 7:1-23; Lk. 18: 9-14; Jn. 18:3; Ac. 23:6-10).
o The Sadducees were much smaller that the Pharisees and belonged to
the family of priests. They did not accept the Pharisees’ extensions
of the law and did not believe in ressurection among other ideas
(Messiah, angels, demons, etc.) developed during the interphase
between OT and NT (Mt. 16: 1-2; Mk. 12:18 – 27; Ac. 4:1-2;
5:17-19; 23: 6-10)
o The Essenes were another small sect of people against Greek

(Hellenistic) influence on the Jewish religion. They were also against
corrupt kings and the growing carelessness among Jews about
keeping the law. In fact, they were stricter than the Pharisees, whom
they denounced as ‘giver of easy interpretations’. They were so
disgusted with Jewish society that they opted for monastic life.
Heline (1980) described them as ‘forerunners of Christ’.
o The Scribes, unlike the others mentioned above, were not a sect or
political party, but experts in the law; they were, therefore, called
lawyers and teachers (rabbis). They interpreted the law and applied
it to everyday life. They marveled at the way Jesus taught (with
authority), even though He never attended any of their schools; they
also, like the Pharisees and Sadduces, opposed Jesus ( and later
Paul).
3.3.2 The Teaching of Jesus
The subject matter of the NT (as that of the entire Bible) is Jesus Christ,
while His teaching, especially that of the coming of the kingdom of God
on earth forms the basis of the content of all the books of the NT.
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The message of Jesus teaching touches on a number of themes or issues,

notably, as noted above, the kingdom of God. Others are faith and
repentance, the person of Jesus Himself, joy, blessings and so on. Come
along with me as I describe some of them briefly.
o The Kingdom of God, as taught by Jesus, means the reign or rule of

God in people’s life, which happens when a person realizes that God
is the creator, king and ruler of the entire world/universe. The
kingdom of God also means the ‘realm’ or community of people
where God’s rule is obeyed, e.g. the church of Christ/God. It is what
the Jews, for a long time, had looked forward to – when God in His
power would:
- come to be their king

- set His people free
- judge the nations
But the kingdom that Jesus announced and taught (Mt. 12:28)
does not belong to this world but that which, in another sense, is
yet to come (Mt. 6:10). To teach the concept, Jesus uses several
parables, e.g. the seed and the sower (Mt. 13:1-23, Faniran; 2001,
pp. 61 – 76). Others are treasures hidden in the field, mustard
seed, pearl, (Mt. 13:31 –52); the list is quite long as you will find
out from reading your Bible.
o To receive and keep the kingdom of God, Jesus teaches repentance

and faith, i.e. turning away from sin and believing in Him (Mk. 1:15;
Jn. 3:16) and His good news of forgiveness of sin and salvation. In
other words, Jesus teaches that God is offering new life to all who
believe in, leave their old ways and follow Jesus (2 Cor. 5:17). It
means giving up all that we cling to for security and trusting God
alone (Lk. 15:1-7; 11:32)
o The Person of Jesus or who Jesus is another topic of Jesus’ teaching.
Here He teaches that He is:
- the son of God

- close to God
- one with God
- The Way, the Truth and the Life
- Humankind’s ‘bread’ (manna) (Jn. 10:10; 14:1, 6, 5:19-20,
30; 6:32-33), etc.
A note of joy runs all through Jesus’ teaching, especially in stressing

that the kingdom of God frees people and releases them to live a full
life:
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The thief comes only to steal and kill and destroy; I have
come that they may have life, and have it to the full (Jn.
10:10)
Also, the prodigal son’s father is recorded as telling the elder brother:
We had to celebrate and be happy, because your brother was

dead, but now he is alive; he was lost, but now he has been
found (Lk. 15: 32)
Similarly, the Bible states categorically that God Himself rejoices over
every man and woman who comes back home to Him., every sinner who
repents and believes in Jesus Christ His Son
The promise of blessing or happiness is another feature of Jesus’

teaching. In fact many people today think of Jesus’ teaching as basically
the “sermon on the mountain”, which begins with the “beatitudes” (Mt.
5:1-12; Lk. 6:20 –26), on the humble, spiritually poor, hungry and
thirsty after righteousness, merciful, etc.: they are all candidates for the
kingdom of God.
Another feature of Jesus teaching is His expectation of His (would be)

followers who are expected to follow His example of putting their
interests last, expect persecution, live a life of service for others, and so
on (Mt. 10: 16-25; 13:16-17; 11:30; Mk. 8:34; Lk. 9:57 – 62; Jn.
13:4-17; 14-17).
Jesus teaches about God and His acceptance worship, thus bringing God
to the level of a close and caring Father who is to be worshipped
reverently, in spirit and in truth (Jn. 4:24). It is noteworthy that Jesus did
not set up a new system of religious ceremonies but rather expected His
followers to study and follow the Bible:
Do not think that I have come to abolish the law or the

Prophets: I have come to fulfill them. I tell you the truth, until
heaven and earth disappears, not the smallest letter, not the
least stroke of a pen, will by any means disappear from the
law until everything is accomplished. Any one who breaks
one of the least of these commandments and teaches others to
do the same will be called least in the kingdom of heaven, but
whoever practices and teaches these commands will be called
great in the kingdom of heaven (Mt. 5:17-19)
It is precisely this purpose of calling people back to God that He

established His church, upon faith in Him (Mt. 16:18). The church is
taught to:
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go and make disciples of all nations, baptizing them in the

name of the Father and of the Son and of the Holy Spirit, and
teaching them … to obey everything I have commanded
(taught) you (Mt. 28:19-20)
This injunction of Jesus is the message of the NT.
3.3.2 Christian Worship in the New Testament
The earliest Christians were Jewish, which explains the “transgression”

of Jewish form of worship into the Christian church:
Everyday they continued to meet together in the temple

courts. They broke bread in their homes and ate together with
glad and sincere hearts (Ac. 2:46)
In other words, they continued to meet in the Jewish temple and

synagogues (Paul’s first call during his missionary journeys was also to
the Jewish Synagogue) where they added a special Christian (love) meal
and the teaching of Jesus Christ. They also discarded practices (such as
sacrifices) which Jesus Christ had already paid for by His sacrificial
death on the cross as well as His ressurection.
Nevertheless, two aspects of Jewish (OT) worship especially influenced

Christian (NT) worship, namely:
o the Passover ritual, metamorphosed into The Lord’s Supper or

Communion
o the Synagogue service with its Bible reading/study, prayer,
song/hymns and sermons
In other words, the NT is a continuation of the OT, both of which

present God in His correct perspective and teach humans how to relate
with Him to profit. The Holy Bible is one book, just as our God is one,
our faith is one and our goal (in heaven) is one (1 Tim 2:5).
1. Mention 2 OT legacies in the NT teaching

2. Mention 2 of the groups (sects/parties) in Israel/Palestine during
Jesus’ earthly ministry and briefly describe the encounter of Jesus
with one of them.
3. Highlight two important teachings of Jesus during His earthly
ministry
140
4. Mention two Jewish practices adopted by the Christian

church. Show what changes have been made in the
process.
3.4 Discussion
There is no doubt that the content of this unit, like those of others in this
module, overlaps with a number of others in the course, notably CTH
102, 106, 107 and 110. This should be to your advantage since you can
buttress the material here with what those of these other courses
The link between religion and the life of the people is best seen among
the serious practitioners, those often described as zealots, conservatives,
hardliners, etc., e.g. the priests/Levites, prophets and sect members,
notably Pharisees, Essenes and Hasidims
What began with Abraham has now grown into 3 religions – Judaism,
Christianity and Islam – all of who trace their roots to the faith espoused
by Abraham.
4.0 CONCLUSION
Perhaps the best way to conclude this unit is to emphasize the fact of the
continual revelation of God to His people over the period covered, from
Abraham (2000BC) to the early church (up to 100AD). He revealed
Himself:
o to Abraham, among others, as his shield and great reward (Gen.

15:1)
o to Moses as I AM and God of Abraham, Isaac and Jacob
o in Jesus Christ as loving Father and Friend
This is what some people call continuous revelation, even though others
believe that the fullest revelation of God is in His Son, Jesus Christ.
The religion and religious worship of Israel/Bible land has now spread
to the entire humankind, on the orders of Jesus Christ and it will
continue to spread, until Jesus Christ comes back again to ‘harvest’ His
own.
5.0 SUMMARY
I have definitely covered a very wide ground in this unit, broken into 3
parts of:
o major personalities
141
o major features of the OT teaching

o major features of NT teaching
I have tried to present these as a continuously unfolding play, i.e. in the

historical tradition, with a wide area of overlap. Significant in this
approach is the section of the OT background to the NT, where
developments in the intervening period between the two explain much
of the content of the NT.
Finally, I have shown that the personalities and places mentioned in the
Bible are real and not imaginary or abstract. This is how Dockery (1992)
put it in relation to the NT in history:
… Jesus Christ was a historical figure whose birth, ministry,

and death occurred in first – century Palestine under Roman
occupation. Paul wrote to actual congregations in Asia
Minor, Greece and Rome. Revelation was written during a
period when Christians were being persecuted for their
refusal to participate in Roman emperor worship … God sent
His son to redeem the world at a definite time in human
history … To understand the NT in the light of the larger
backdrop of its own contemporary world enhances our
understanding of its message and our ability to communicate
that message effectively in our own day (p. 590).
1. Mention three important personalities in the OT (Certificate) and

discuss one of them succinctly (Diploma)
2. Identify three major features of OT teaching and describe one of
them briefly (Certificate and Diploma)
3. Mention 4 OT legacies in the NT teaching and explain one of
them (Certificate and Diploma)
4. Highlight two of the Jewish practices adopted by the Christian
church, showing one significant change made in each case
(Certificate and Diploma)
Dockery, D.S. (General Editor)\, 1992, Holman Bible Handbook

Revelation in His Creation.
Heline, T. 1980, The Dead Sea Scroll: The Essenian Forerunners of

Christ. Ve Vorss & Co. Marina del Rey CA.
142
The Lion Encyclopedia of the Bible: Life and Times, meanings and
message of a comprehensive guide, 1986. Lion Publishing Tring,
Herts, England Chaps. 11 and 12.
The Holy Bible (different versions)
UNIT 3 HOME AND FAMILY /COMMUNITY LIFE IN

ISRAEL/BIBLE LAND
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 Introduction: life within the family
3.2 Family relationships
3.2.1 Parents and children
3.2.2 The Father
3.2.3 Women
3.2.4 Polygamy/Monogamy
3.2.5 Wedding customs
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3.3 Family life

3.3.1 Introduction
3.3.2 Hospitality
3.3.3 Food and drinks
3.3.4 Clothings, fashions and cosmetics
3.4 Special occasions
3.4.1 Introduction
3.4.2 A new baby in the family
3.4.3 Death and funeral
3.5 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
It is not easy to correctly perceive the environment in a different land,

even for a geographer. It is even more hazardous to talk of the
environment of a strange land and at a period so long in history as that
of the Bible times with over 2000 years (see above) of hectic history.
The Bible land belongs essentially to the Mediterranean region with a

different climate, among other environmental variables (unit 6 – 10), all
of which affected the life of the people.
Fortunately, as in the other units, the Bible is a veritable source of

information on how the people of the Bible times lived, supplemented
by archeological among other findings. Consequently, the closer we get
to the people of the Bible and their lives, as we intended to do here, the
better we will understand what the Bible has to say to humankind.
2.0 OBJECTIVES
The major goal of this unit is, therefore, to search the Bible for relevant
information on the people of the Bible times. Especially their closest
relations in the home and family, so as to get closer to the Biblical
message. To achieve this goal, the following objectives will be pursued.
i. Have some insight into the homes and family relationship of the
people
ii. Present aspects of family life of the people
iii. Describe some common practices–customs, ceremonies, etc., of
the people
iv. Cast a beam on the social life of the people.
144
3.0 MAIN BODY
3.1 Introduction: Life within the Family
The typical Biblical (OT) family (e.g. Abraham’s, Jacob’s, David’s) is

what people in the culture of small, nuclear family set up would describe
as the “extended family”, consisting of not just parents and children, but
also grandparents, aunts, uncles, cousins, servants, etc. Thus, Abraham
was able to gather 318 fighting men with him to rescue Lot from the
raiding kings (Gen. 14:14)
In this type of setting, as shown, again by the examples of Abraham and

Jacob, the grandfather had completed authority, not just in practical
matters but also in religious ones as well. His God was their God; his
word was law.
Family life grew more important as the clans (tribes) settled down in
permanent homes and as the family unit became smaller.
God had made a promise to Abraham (Gen. 12:1-3), including that He

would be his God, caring for and protecting him and his descendants, in
return for a life pattern fashioned after His rules (commands, law, etc.).
So, from the very beginning, ordinary life in Israel was bound up with
religious life. Everything about the people, whether as individuals or as
families and communities, was based on God’s law, including
interpersonal relations. For example, if they treated one another badly
they broke God’s law (Gen. 39:9; Ps. 51:3-4)
It is from this background that I present some examples in the next

section.
3.1 Family Relationship
3.2.1 Parents and Children
Religion and family life were woven together in the way parents brought
up their children, including:
o children were encouraged to ask questions about their religion and

history (Jos. 4: 5-7)
o the Sabbath was for both parents and children – all members of the
household
o parents taught their children the laws of God and memorized other
parts of the Bible.
145
o In the evenings, members of the family recited the stories, which

have since been written down in the Bible
3.2.2 The Fathers
Within the small unit, the father had complete authority, which the
grandfather had in the “extended family” setup. He (the father) could,
among others:
o sell his daughter into slavery

o put a disobedient child to death
o divorce his wife without any reason and without providing for her
o arrange the marriages of his sons
3.2.3 Women
The woman:
o was owned by her husband whom she looked upon as her master (1
Pe. 3:6)
o did most of the hard work
o had low position both in the family and in the society
Jesus teaching on the family is set out to correct many of these e.g. the
examples of the loving father (vide the father of the prodigal son) and
the Samaritan woman. Paul also teaches that men and women are one in
union with Christ; therefore, no second-class citizens in Christ’s
kingdom.
3.2.4 Polygamy/Monogamy
There are six Biblical examples of polygamy before Moses, four during
the period of the Judges and nine among the kings of Israel. The wealthy
in the NT also practised polygamy and the Mishnah and Talmid
sanctioned it. However, after Elkanah (1 Sam. 1:1-2) the Books of
Samuel and Kings contain no references to polygamy among the people
(commoners).
Monogamy is divinely ordained (Gen. 1:18-20; Prov. 5:15-21; Lk.

16:18; 1 Cor. 7:1-2) and was by far the most common form of marriage
in Israel, except when the first wife was barren.
3.2.5 Wedding Customs
146
The typical Israelite marriage was arranged by the father, between

distant relatives, when the boy was about 20 years old and the girl in the
early to mid teens, and without the persons’ consent. They could,
however, make their wishes known (Ju. 14:2; 1 Sam. 18:20). Later, in
NT times girls > 12years had the right of refusal
Negotiations/ practices included:
o the mohar – a compensation to the bride’s parents: a portion may be

kept for the girl, in case of some emergency or her husband’s death.
o payment for a divorced wife
o at least one year’s engagement during which the boy was not
supposed to look on the girl’s face (Gen. 24:65)
o both parents and groom gave the wife presents (Ez. 16:10-13)
o wedding feasts, lasting seven days
o escorting the veiled bride with music and dancing to the marriage
home (Gen. 24:67; Nu. 25:8; Ps. 19:5)
o blood-stained garment presented to the bride’s parents for safe
keeping, as evidence of virginity after consummation (Deut.
22:13-21)
o marriage covenant (Mal. 2:14; Prov. 2:17’ Ex. 16:8), consisting (in
the 5th century BC) of the bridegroom’s declaration that “she is my
wife and I am her husband forever”.
1. Mention 5 polygamists in the Bible. State the number of wives

and concubines each one of them had
2. State three duties of fathers to their children, in OT times
3. Mention two ways in which NT teaching improved the status of
women in Biblical times. Cite examples of each case.
3.3 Family Life
3.3.1 Introduction
There are many ways of looking at the family, including where they
live, how they live, or interpersonal relations, their eating habit, their
clothing as cosmetics, and so on. I present just three of cases, namely,
how the Israelites lives, especially in terms of hospitality, their food and
drink habit and their clothing and cosmetics, or mode of dressing.
3.3.2 Hospitality
147
In Biblical times and in the general area of Palestine, hospitality was

more than courtesy; it was a necessity and a reciprocal understanding.
One reason for this was lack or poorly developed hospitality industry;
another was the religious obligation of the Bible which
demands/emphasize it in several places. Indeed, hospitality was a sacred
duty and privilege such that a traveler had a right to expect food, shelter
and protection (Gen. 19:11-1; Ju. 19:16-30; Lev. 19: 33-34): failure to
offer it was considered a disgrace and a crime (Deut. 23:3-4; Ju.
19:12-15; 1 Sam. 25:2-42).
Willingness to care for strangers was considered a test of character (Jb.

31:32; 1 Tim. 3:2; 5:10; Pe. 4:8-10). Talmud lists it with studying the
Torah as one of the five acts that bring eternal reward, declaring that
“the entertainment of strangers was as great a matter as the reception of
the Shekinah” (Heb. 13:2).
In Biblical times, some villages provided accommodation for travelers

and some houses had guests rooms on an upper floor for this purpose (1
Kg. 17: 19; 2 Kg. 4:10; Mt. 25:35; Lk. 22:11).
Hospitality also extended to caring for the less privileged, widows,

accident victims, the sick, etc. The story of the Good Samaritan shows
the mind of God on this matter, as different from the practices of Priests
and Levites in the parable of Jesus (Lk. 10:30 – 37).
3.3.3 Food and Drinks
The evening meal was the big meal of the day and typically consisted
of:
o bread and whatever fruits (melons, figs, pomegranates, grapes) and

vegetables (lentils, beans, cucumber, leeks, onions, garlic, etc.) that
were in season
o on special occasions these were accompanied by meat or fish ( in the
Galilean region
o boiling with herbs common while meat was also roasted. Stews
included almonds and pistachio nuts.
o Seasoning available were mint, dills, cumin, rue and mustards
o Salt from the Dead Sea or the Mediterranean important for seasoning
and preserving
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o For sweetening – syrup from cooking grapes or dates (probably the

“honey” in the Bible except in Judges 14:8-9 and 1 Sam. 14:26 – 27
or wild honey
o For meat, hunted animals, deer or patridge was available but sheep,
goat, beef were most common. Chicken were known in the Roman
period but egg was children’s food
o As a rule, food was eaten with hands out of a common pottery dish
utensils were used to prepare the food
o Bread making was very important (Deut. 24:6) and often involved
the entire family (Jer. 7:18). Wheat or barley flour was used, mixed
with olive oil;, salt, yeast and water.
o There were few professional/commercial millers; women usually
ground their own grain on millstone.
Since nothing was (still is) more precious than water, homes usually had
their own cisterns for drinking water unless there was a large
community spring or well nearby. Public cisterns were introduced
during the Roman period
Drinks (from grapes) included sweet grape juice, cheap vinegar and
water other intoxicating drinks were made from pomegranates and dates
(perhaps the “strong drink” of the Bible).
Milk, mostly from goats, was drunk or eaten as yogurt or cheese.
3.3.4 Clothing, Fashion and Cosmetics
There were comparatively limited variety in clothing and fashion in

Biblical Israel, owing to the hot climate and limited raw material. The
outfits include:
o Soldiers and workers - skirt or girdle, reaching to midthigh and hold
up by a woolen belt or girdle, which also hold weapons and
valuables (2 Sam. 18:11)
o Men - pullover, knee or ankle – length tunic, hung from one
shoulder, may be long or short – sleeved. It sometimes act as
undergarment when worn under
o a cloak, worn in day time and used as covering at night (Ex. 22:26).
Typically of wool or camel hair (for prophets, Zec. 13:4; 2Kg. 1:8;
M. 3:4).
o Tassels or fringes were sewn to the “corners” of the cloak (Deut.
22:12; Nu. 15:38-40)
o Tassels were identified with devotion to the Torah and were
conspicuously displayed by Jewish leaders in Jesus’ days (Mt. 23:5)
149
Clothing was handmade and highly valued, sometimes used as articles

of exchange or plunder (Ju. 5:30; 14:12; Prov. 31:24)
Men were usually bareheaded with perhaps a strip of cloth around the
head or a skull cap (turban)
Women’s garments were similar to men’s, except that they did not wear
short skirt and had distinctive embroidery, girdles and head wear (Deut.
22:5)
Overall, clothing was designed modesty to hide rather than accentuate

(advertise) the body
Archaeologists have discovered an abundance of anklets, bracelets,

necklaces, rings for ear, noses and fingers and beads that were used by
the women folk although Isaiah and Paul disdain women who wore
ostentatious dresses (Is. 3:16-24; 1 Pe. 3:3-5). Jewelry was usually made
of gold, silver, copper, bone, ivory or coloured stones (Ex. 28: 17-20;
Ez. 28:13; Rev. 21: 19-21)
An abundance of cosmetic utensils has also been discovered, with which

women ground minerals to powder, mix with oil and water and applied
them to their faces (lips, eyelids and cheeks).
Mirrors were available, made of polished bronze, silver or gold
Perfumed ointments were used in medicine religion and as cosmetics

(Ex. 30:21-25; Ps. 45: 8; Prov. 7:17). The special perfume used to anoint
Jesus at Bethany is a case in point (Mk. 14:3).
Major differences existed between the dress of the rich and the poor.
While poor peasants had only the woolen or goats’ hair clothes, the rich
had clothes for winter and summer, for working and leisure and from
different raw materials – fine linen, silk, wool, goats’ hair, camels’ hair,
etc. Some rich men and women spent so much time and money on
clothes that they needed Jesus’ words to remind them of the really
important things in life:
And why do you worry about clothes? See how the lilies of
the fields grow. They do not labour or spin. Yet I tell you that
not even Solomon in all his splendour was dressed like one of
these. If … God clothes the grass of the field .… will he not
much more than clothe you … (Mt. 6:28 – 30).
Although many poor people went barefoot, sandals were the normal
footwear. They were usually taken off before going into someone else’s
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home and it was the lowest servant’s job to take off the visitor’s sandals
and wash his feet (vide Moses at Mt. Sinai (Ex. 3:5) and Jesus washing
His disciples’ feet in John 13)
According to Jewish custom, a man selling a property took off his

sandal and gave it to the buyer as a sign f ceding off the right of the
property (as Boaz’s relative did in Ruth 4:7)
1. Mention at least two important features of the following aspects

of family life in Biblical Israel.
(a) Hospitality
(b) Food and drinks
(c) Clothing, fashions and cosmetics
2. Relate the dressing habit of the rich in Jesus’ time to the passage
in Matthew 6:28-30).
3.4 Special Occasions
3.4.1 Introduction
I have touched on aspects this topic in different places in this module,

especially in Unit 2. To avoid repetition, which I have argued is not
necessary bad or evil, I shall limit this discussion to the three revered
occasions in the family setting generally, and Biblical Israel in
particular, namely birth, wedding and death. But since I have discussed
wedding above, I shall discuss only birth and death rites here. Indeed it
will be advantageous to read this section and the previous two together,
since they deal with the family from the smallest to the largest (Israelite
nation) level.
3.4.2 A New Baby in the Family
Psalm 127: 3-5 captures vividly the way God and the Israelites felt about
children, in Biblical times, viz:
o A large family was a sign of Gods blessing (Ps. 127:5) and vice
versa (cf. Hannah in 1 Samuel 1:1-20)
o Boys were the most valued; it was, therefore, so important to have a
son that the woman’s name was changed to “mother of …” when her
first son was born
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o Unlike boys who worked the family land and fought the wars, girls
were less valued, even though a bride price was usually paid to
bride’s parents (see above)
o Sons also were needed to carry on the family name. Originally,
people thought they were going to continue living through their
children; so if a man died without a child, it was the duty of his
closest relative to marry the wife and name the first son of the
remarriage after the dead man and inherit his land (Deut. 25:6; Ru.
4:2; Lk. 20: 27-33).
The following customary practices accompanied the birth of a new

baby:
o The baby was washed and rubbed over with salt (to make the skin
firm)
o Then it was wrapped in ‘swaddling clothes’ (Lk. 2:12)
o The bandages (part of the swaddling clothes) were loosened several
times in a day and the skin rubbed with olive oil and dusted with
powered myrtle leaves, for several months
Babies were normally breast-fed for 2 – 3 years
Meaningful names were given at birth, relating to the circumstances of

birth, family feeling towards God, etc. Babies were named on the eight
day when boys were circumcised – to remind them of the covenant God
made with Abraham (Gen. 15), that every child in Israel belonged to
God, i.e. one of God’s people.
A first son was dedicated to God but bought back in a special way. (Ex.
13:13ff.)
The mother made a sacrifice of “purification” (Lev. 12) of pigeon and
lamb, which the parents of Jesus could not afford and had to offer “a
apair of doves or two young pigeons” instead (Lk. 2:24).
In NT times:
o Money was put into the temple offering boxes in lieu of the
sacrifices
o A boy became a man on his 30th birthday, marked by a special
service (Bar Mitzvah or “son of the law”) at which he recited
passages from the OT Law and Prophets. The rabbi then pronounced
blessing on him from Numbers 6:24-26.
3.4.3 Death and Funeral Rites
152
Unlike most Christians with assurance of life after death (Phil. 1:21), the
Jewish people had not always believed in life after death. Rather:
o In the early days they believed that dead people went down to Sheol
o Later, they reasoned that sheol could not be the end but that there
would be resurrection after which a person’s final destiny would
depend on how he/she lived in the body (Dan. 12:2)
o In NT times the Pharisees believed in resurrection but the Sadduces
did not
o Jesus’ resurrection and victory over death finally removed the fear of
death, for those who believe in Him
All through the OT, death is shown as a tragedy, which dictated the
funeral when a person died:
o He/she was ‘blind-folded’, eye-closed

o Body was washed and wrapped in strips of cloth
o A quick burial was necessary because of the hot climate
o No coffin was used but body was carried on a wooden stretcher to
the burial place
o Family and friends made a great show of mourning by:
- weeping and wailing

- wearing uncomfortable clothes
- walking barefoot and putting ashes on their heads
- tearing their clothes
- shaving off their beards
- professional mourners sometimes hired
- mourning lasted seven days, but may be longer, e.g. seventy
days for Joseph and thirty for Moses
- fasting took place with the mourning
- a funeral feast took place at the tomb
- body embalmed if death occurred outside the territory (e.g.
the body of Joseph in Egypt)
o burial took place in caves (Gen. 50: 13), cut in rock
- rich people had specially constructed tombs, most of which

were used over and over again after the bones of previous
bodies had been removed and stored away.
- the poor were buried in shallow graves in open ground; a row
of stones placed round the body and the spaces in between
filled with small stones and earth, a slab of stone was then put
on top
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- all graves were painted white to draw people’s attention to

them, as they must not be touched, or the person became
unclean.
1. Cite four practices of Biblical Israel which your own people also
practise today when a baby is born into the family
2. Do the same for death and burial rites
3. Cite three events each in the NT, which confirm
(a) The importance attached to male children

(b) The assurance of resurrection
3.5 Discussion
The following points are very important for discussion with colleagues,
friends, pastors and other mentors
o The linkages between religion and home/family life generally and

among the Israelites in particular.
o The sources of information for a study like this, especially other
courses, such as CTH 101, 105, 107, 110, 114, 603, 607 and 608
In your discussion, pay special attention to the following sources of

information:
o the Bible
o other texts contemporary with the Bible
o archaeology
o Jewish tradition (present-day Jews)
o Arabic culture
o Referenced sources (see below)
The idea in all these is to assist you in personally “experiencing the

home, family and community life of the Biblical Israelites/Palestinians
4.0 CONCLUSION
The following conclusions are drawn from the material in this unit:
All the topics are closely interwoven as they relate to a people with very
strong tradition and culture
154
The unit takes us a step further into the heart of the geography of the
Israelites/Bible people, whose major legacy is the Bible. It builds
directly on unit 12 on the religion and religious worship. This is mainly
because of the central role religion played in the Israelite society, as
reflected in the Bible.
5.0 SUMMARY
We have moved a step further in our analysis of the human geography

of the Israel/Bible land by studying aspects of:
o Life in the Israelite family in Bible times with special reference to

family relationships and family setting and life.
o Special occasions in the family and nation.
In doing this we have tried to fill some gaps left in unit 12, while
looking forward to the last topic on this theme of human geography of
Israel/Bible land, as depicted from the Bible among other sources.
6.0 TUTOR-MARKED ASSIGNMENT

and concubines each one of them had (Certificate)
2. State three important duties of fathers in the OT (Certificate)
3. Mention two examples of NT teaching which changed the OT

status of women and children. Describe one of them in some
detail (Diploma)
4. Enumerate two important features of the following aspects of

family life in Biblical Israel:
(a) Hospitality
(b) Food and drinks
(c) Clothing, fashions and cosmetics (Certificate)
5. Cite two examples of the use of Israel’s family/society setting to

communicate deep spiritual meaning/message and discuss one of
them briefly (Diploma)
Dockery, D.S. (General Editor), 1992, Holman Bible Handbook,

Holman Bible Publishers, Nashville. Part II
155
The Lion Encyclopedia of the Bible: Life and times, meaning and
message a comprehensive guide, 1987: A Lion Book, Tring, Herts.
Chaps. 7 and 8.
UNIT 4 WORK AND SOCIETY IN ISRAEL/BIBLE

LAND
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 Work and working life
3.1.1 Introduction: background to work in Israel/Bible
land
3.1.2 Crafts and Trades
3.2 Farming
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3.3 Building, Masons and Carpenters

3.4 Clothes Making
3.5 Mining and Metal work
3.6 Pottery
3.7 Other jobs (works) carried out in Biblical Israel/Bible land
3.7.1 Leatherwork
3.7.2 Fishing
3.7.3 Government service
3.7.4 Trade and commerce
3.7.5 War, weapons and warriors
3.7.5.1 Introduction
3.7.5.2 The army
3.8 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
The Bible describes or deal with people at different levels and in many
places, varying from nomads/semi-nomads (part shepherd part farmer)
to people in large civilized towns; from the first settlers in Canaan,
through the time of the kings of Israel and Judah, to life under Greek
and Roman empires.
Nevertheless, the lives of ordinary people were not much altered by the
phenomenal political changes. The human geography of Israel/Bible
land remained relatively stable. Besides, the Bible has information
stored in it, which is a great help in a work such as this, aided by
textbooks and other sources.
Having discussed the people, their religion and social life, we are left
with the economy which is an important component of the (human)
geography of any region. This is what I shall take up in this unit.
2.0 OBJECTIVES
The major goal of this unit, therefore, is to focus the work life of the
people of Israel/Bible land. This will be achieved via a number of
objectives and assignments, including detailed description/discussion of
the following:
i. Work and working life of the people

ii. Examples of work/employments engaged in
iii. War, weapons and warriors
157
At the end of the lesson, it is expected that the student would be in the
position to:
i. know examples of the various jobs and assignments undertaken

by the Bible people
ii. understand the references to these activities as contained in the
Bible
iii. have a better grasp of the Biblical message related to the subject
matter.
3.0 MAIN BODY
3.1 Work and Working life in Israel/Bible land
3.1.1 Introduction: Background to work in Israel/Bible land
The work that people do is closely related to the resources available to

the people, whether internally or through importation. From the account
contained in Module 2, these resources for Israel/Bible land include land
and related rock and mineral resources, water and related fishery
resources, plants and animals. The people or population (unit 11) also
constitute resources, just as the elements (in the earth and atmosphere
(unit 10) also constitute resources for the people.
Throughout the Bible period, some of the jobs which today belong to the
professions or professionals were done by each household. Most
families owned some land and worked at farming, including keeping of
sheep and goats. Spinning and weaving were done at home by the
women, while men built their own homes, which skills they taught their
children.
Two practices featured prominently in the Bible, both OT and NT, viz:
crafts and trades and slaves and forced labour.
3.1.2 Crafts and trades
Although limited in scope in OT times, certain families and areas were

known for certain trade skills. For areas, these, as shown above, were
linked with available raw materials:
o Succoth for casting of metal utensils

o Trade/craft guilds of town and cities e.g. mention four ‘carpenters
quarters’, “linen workers”, “potters”, “goldsmiths” and ‘perfumers’
sections of cities in the Bible.
158
In NT times, by contrast, trade guilds were very well known during the
Roman rule. Crafts were also held in high esteem by the Jews, with
certain privileges. Most Scribes probably had a trade, with the writings
of rabbis mentioning a nail maker, a bakery, a sandal maker, a master
builder, a tailor, etc., while some were despised, e.g. tanning, tax
collecting and weaving, for various reasons. The weavers, for example,
worked in one of the poorest areas of Jerusalem, close to the Dung Gate.
For slaves and forced labour in Biblical times, the following points are
noteworthy:
o the story of the Gibeonites, who were made slaves of the

congregation of Israel (Jo. 9)
o the enslavement of Israelites in Egypt (Ex. 1-2)
o numerous projects done by slaves/forced labour
- building and mining works of OT king (prophet Samuel

prophetically warned his people in 1 Samuel 8:9 when they
demanded to have a king rule over them that such kings
would, among other things they (Israelites) would “become
his slaves” (v. 17)
- building works of Herod the Great and his successors
o in OT times, slavery was accepted in Israel – men and their families

became slaves to better –off (indebted) household, making God to
make provision for their freedom in the Sabbath year as well as the
Jubilee year, reminding them (Israelites) that they were slaves in
Egypt.
o prisoners of war were usually made slaves, e.g. on David’s and
Solomon’s projects, which also engaged Israelite slaves – roads,
fortresses, temples, etc.
o in NT times, there were both Jewish and non-Jewish slaves in
Palestine who were engaged largely as servants in the houses of the
wealthy and of the court (cf. Jesus’ parable of workers in the
vineyard (Mt. 20:1-6); cf. also the Apostles’ advice/words to
Christian slaves (Eph. 6:5-9; Col. 3:22-25; 1 Tim. 6:1-2; 1 Pe.
2:18-25).
It is from this background that we discuss some examples of work and

working life in Israel/Bible land in Biblical times.
1. Mention three examples of trades and crafts common in OT

Israel/Bible land
159
2. Give three examples of projects handled by slave in Biblical

Palestine
3.2. Farming
In the main, the people of Palestine have always been farmers, with the
nature of the soil, climate among other factors making the work a life of
constant toil and hardship (A source states that the land that was cursed
by God in Genesis 3:17 was actually that around Jerusalem, the Israeli
capital). Besides, a large part of the country was desert and rock that
could not be readily farmed.
The typical Israeli farmer did not live on his farm but in a nearby village
or town, which was often close to a fortified city, for water and
protection. He owned just enough land that he and his family could
manage by themselves, perhaps with the help of a few servants or hired
labourers. He might grow arable crops as well as grapes and olives;
might possess a few sheep and goats, with one of his sons or a hired
shepherd to take care of them (cf. David’s family) or might decide to
specialize, including being livestock farmers.
As observed above, the Israeli farmer in Biblical times faced four main
problems:
o drought (Jer. 17:8)

o strong winds from the east, which take away his dry soil
o locust plagues (Ex. 10:4; Jo. 2:25)
o invaders (2 KG.. 17:5; 24:1)
The main grain crops grown were:
o Wheat – in the few fertile valleys, Philistine plain, Jordan valley and
Plain of Jezreel
o Barley – widespread, tolerated poorer soil
o Spelt and millet
(All used for bread, the staple food)
Other crops grown were:

o Vegetables – lentils, peas, beans, onions, cucumbers, garlic and
herbs (see above)
o Fruit – grapes (for wine and raisin), melons, figs, dates,
pomegranates, nuts
o Flax – for linen cloth
o Forestry – the highest lands
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Cattle (which in Hebrew includes, sheep, goats, oxen and asses) were
the most common animals (no pigs) were kept; asses were beasts of
burden; oxen for ploughing; sheep and goats were kept together – sheep
for its wool and meat; goats for its milk and neat (goats hair used for
coarse cloth and their skins for bottles)
The shepherd’s life changed little during Biblical times. He led his
sheep; knew each one; watched over them night and day (Jn. 10: 1-6),
against thieves and especially wild animals – wolves, lions, bear,
hyenas, jackals, snakes and scorpions. He carried a staff to catch hold of
any sheep that fell and a wooden club (Ex.22:12-13; 1 Sam. 17:34 – 36).
Although farming was more widespread and predominated the working

life of Israelites in Biblical times, the farmer was not really held in high
regard, especially by the Pharisees (NT), who referred to those with no
religious edification as “people of the land”. The story of Cain and Abel
as well as the high pedestal accorded animal (blood) sacrifices in
Biblical times also pointed to the relative importance of the subsidiary
occupation of livestock keep in Bible times, both OT and NT.
1. Name at least 3 examples each of the grain crops and other crops
grown in Biblical Israel.
2. Mention the 4 major problems of the Israeli farmer in Biblical
times
3. Mention three of the animals kept on Israeli farms in Biblical
times and at least one use of each animal.
3.3 Building, Masons and Carpenters
Skills in building was slow in developing in Israel. As slaves in Egypt,

they made bricks, but on entering Canaan showed little interest in
building. The large and well fortified cities in Canaan (Nu. 13:28) were
destroyed and replaced by not very impressive structures.
Some skill acquisition and use started during the time of David and
Solomon, perhaps under the Phoenician influence (1Chr. 14:1); other
cultures which influenced Israel were the Persian, Greek and Roman, as
observed above.
161
The material available for building were mud, stones and boulders,
limestone and wood. Bricks (often mixed with straw (Ex. 5:7-15) were
widely used where stone was not plentiful.
The building work in Biblical Israel meant mainly constructing houses

and city walls and digging wells, cisterns, water tunnels and grain silos.
In Nehemiah 3-6 there is no evidence of skilled craftsmanship at
professional expertise, although one could imagine the slow growth of
skill in masonry, carpentry, etc., which definitely showed up in the
construction of Herod’s temple.
1. Name three of the cultures that positively influenced/taught

Biblical Israelites in the area of building
2. Give two reasons why building skill developed slowly in Israel.
3.4 Clothes Making
The main materials used for clothes-making were linen (from flax),
sheep’s wool, goat’s hair and animal skins: cotton was not used in Israel
until they began to import it, probably after the exile.
Israelites loved to decorate their clothes with brightly coloured fringes,

borders and tassels. Gold thread was used to embroider very special
clothes - e.g. for the high priest (Ex. 39:3).
Dyeing was a common practice (Gen. 30:32), the most common dyes
(colours) in the Bible being blue, scarlet and purple; the last dye was a
sign of royalty and wealth. The best purple came from Tyre and so was
very expensive.
Dyeing was important in places with good water supply and good
grazing, e.g. Gezer, Bethshemesh and Debir.
Spinning and weaving were usually done by women on a simple hand

spindle, two types of which existed, viz: vertical and horizontal
When the Bible talks about embroidered cloth (Jer. 5:30; Ex. 26:16), it
may refer to different cloths sewn together, or woven patterns.
1. Name 3 common materials used for cloth-making in Israel and

the source of each. Cite a Bible reference for each one.
162
2. Name three popular dyes and the category of people who used at
least one of them. Buttress your answer with appropriate Bible
sources.
3.5 Mining and Metalwork
In the book of Deuteronomy 8:9, Moses added another description of the

land of Israel thus: “a land where the rocks are iron and you can dig
copper out of the hills.” As it turned out, these are the only two metals
native to the region of Israel (a revelation of which (to Moses), without
any personal knowledge) can only be divine; gold, silver, lead, tin,
mentioned in the Bible were imported.
Gold and silver were perhaps made available to Israelites at the point of
their leaving Egypt. Also when they entered Canaan gold and silver
formed part of the spoils of war, and when Solomon needed gold and
silver for the temple and other buildings he employed experts from
Phoenicia and imported gold from ‘Ophir’.
Copper was the most plentiful, found in the Sinai Peninsular, the Arabah
and the Dead Sea, but since the Hebrew words for copper and bronze are
the same, it is not always clear which one is meant or referred to at
times.
Some have suggested that the Israelites learned the art of smelting and
working copper from the Kenites (or Midianites), but there are other
views as well.
Like building, the use of iron spread very slowly in Israel. When they
entered Canaan, the Canaanites already had iron chariots (Jo. 17:16)
and when the Philistines defeated the Israelites in the days of Samuel
and Saul, they would not let them have blacksmiths of their own in case
they made strong swords and spears
In NT times, there was a smith’s bazaar in Jerusalem and in the temple

that Herod built in Jerusalem,
o the double gate, threshold and lintel were over laid with golf plating
o there were gold and silver lamps and bowls
o there were even spikes of gold on the roof to keep the birds away
o thousand priests were trained for the work, as no one else was
allowed to enter the sacred temple area.
1. Mention 2 native and 2 imported metals in use in Biblical Israel
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2. Mention two places from where gold and silver were imported to
Israel in Biblical times.
3. Describe the use of gold on Herod’s temple
3.6 Pottery
Again, compared to their neighbours, Israel’s pottery was poor and not
very artistic, possibly because the Israelites were more concerned with
usefulness. However, there was progressive improvement from the time
of David. Nevertheless, in NT times a good deal of fine pottery was still
being imported.
The potters of Israel would appear to work together, with their

apprentices and sons, supplying pots fit for sacrificial meals in the
temple courts. There also seemed to be evidence of a royal guild of
potters in the service of kings (1Chr. 4:23), producing large water jar for
the kings’ estate. In other words, pottery was largely carried out at one
site where the following were in place:
o stream or cistern water

o wheels for shaping the clay
o kilns for firing
thus Jeremiah speaks of the ‘Potsherd Gate’, presumably close to

potter’s house. Also in Nehemiah 3”11, and 12:38, we read of the
‘Tower of the Ovens’ or ‘Tower of the Furnaces’, all referring to pottery
kilns in Jerusalem.
The commonest pottery articles were bowls, lamps, jars or pitchers,

water bottles, juglets for perfume, dolls, to mention a few.
Sometimes notes or letter were written on pieces of broken pottery, e.g.
the “Lachish Letters” from the commander of garrison to his superior at
Lachish during king Nebuchadnezzar’s final attack on Judah.
1. List the facilities usually found in a pottery factory or place

2. Name five common pottery articles in Biblical Israel
3.7 Other Jobs (works) carried out in Biblical Israel/Bible

land
3.7.1 Leatherwork
Bible references to articles made with leather (from sheep and goat-skin)
include clothes, belts and footwear. The complete hides of small animals
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were sewn together to make bottles for wine, water and milk. Tents were
originally made of leather covering, but later felt or woven goats’ hair
was used. Leather was also used as writing material (e.g. the Isaiah
manuscript of the Dead Sea Scrolls).
The processing of leather involved three trades
o skinning with knives

o tanning – who normally lived outside the town because of the smell
(cf. Simon the tanner in Peter’s encounter with Cornelius)
o shapping and sewing (cf. Paul, Agula and Priscilla (Ac. 18)
3.7.2 Fishing
In view of its prominence in the Gospels, it may be surprising to include

fishing among other jobs. However, the Israelites were not much
involved in it until NT times.
There is only one Hebrew word for fish, to cover everything from the
smallest toddler to the great fish that swallowed Jonah. Fishing in OT
times was carried out mainly by Phoenicious, the “Fish Gate” in
Jerusalem indicating a market for imported fish.
By the time of Jesus, a flourishing fishing industry had developed on the

sea of Galilee, with families working in family groups and hired helpers
(Mt. 4:18-22; 13:47-52) Tarichaea (meaning pickling), a lakeside town
probably indicated that it was a centre for settling and preserving fish.
3.7.3 Government Service
It would be an exaggeration to talk of a ‘civil service’ in Biblical Israel,

but throughout Bible history, there was always a need for people to
serve as administrators, tax collectors and secretaries. From the time of
Moses, and even before, leaders were appointed to serve the community,
e.g. census in the desert; service in the tabernacle; assistance in sharing
the Promised Land among the 12 tribes; settling cases, etc.
Solomon organized the country into 12 administrative districts and

officers made responsible for collecting tax due to the king while
another department dealt with drafting men for enforced work (task
masters in Egypt)
The Romans sold to the Jewish agents the right to collect certain tax (cf.
the tax collectors of Jesus’ day who were bitterly recented by most of
the Jews, but loved by Jesus (Lk. 19:1-9).
165
The collecting and recording of the tax was probably a specialized

occupation, just as that of secretaries who wrote letters and took
dictations (cf. Baruch, Jeremiah’s Secretary (Jer. 32:11-12; 36:4)
3.7.4 Trade and Commerce
In OT times, trade and commerce took the following forms:
o Land sale: Abraham purchased a field and cave from Ephron the
Hittite. Other examples included Jeremiah (Jer. 32); Joseph in Egypt
during the 7years of farming (Gen. 47); rich men buying up the land
of those who were unable to pay their debts.
o Local trade: As shown above, farming in Israel was mainly
subsistence farming. There were, however, a few items they could
not produce, e.g. pottery, metal tools and weapons (see above).
Travel and transport were also difficult (see below). So for a long
time, local trade was very simple, giving way to markets later on at
the gates of towns and cities where farm produce, sheep and goats
were sold. Potters and smiths also made and sold their goods,
including outside the country.
o International trade: Three factors led Israel to international trade at
the time of the kings.
- growth of industries (see above under work), which needed

imported raw materials, especially metal working and clothes
making (see above)
- Israel’s conquest of new territories on international trade
routes
- The kings had their eyes on creating wealth and buying luxury
goods
o The fact that traders were popularly called Canaanites suggests the
Israelites did not feature in international trade to start with (Is. 23:8).
But when they joined, they were not different. Thus, Amos (12:8)
says: “The people of Israel are as dishonest as the Canaanites; they
love to cheat their customers with false scales” in spite of the several
warnings to the contrary.
The ‘Roman peace’ provided ample opportunities for trade.

Consequently, in NT times, in Palestine, the profession of merchant was
held in great respect and even the priests engaged in commerce.
In spite of Jerusalem’s remote highland position, no fewer than 118

different kinds of luxury goods were being sold there. There were 7
different markets, and there was a busy, trade in goods required for
worship at the temple, especially animals for sacrifice (Mt. 20:20-28)
166
The Jewish rabbis had strict rules for business deals and there were
market inspectors to see that these rules were carried out/obeyed, e.g:
o scales and weights had to be cleaned regularly

o buyers had the rights to complain
o no interest was to be charged
o personal belongings could be handed over as security against a loan,
but essentials such as cloaks, ploughs and millstone were not to be
sold in the event of non- payment (all rules traced to the OT, but
especially emphasized at the time of Jesus).
3.7.5 War, Weapons and Warriors
3.7.5.1 Introduction
War was a dominant theme in the OT, in spite of the law against murder.
However most Israelite wars were “holy wars” the ‘Lord’s war’.
After the exile, Israel changed from a belligerent to a peace-loving State,

seeing war more as the work of Satan than of God. In addition, they
hoped that God would send His own warrior – king to fight a “final
battle” and bring victory and peace to His people, either in this world or
in the next, i.e. the concept of the coming Messiah.
When Jesus came, however, He rejected this view of the Messiah, but
rather came to bring God’s peace. Christians then came to be seen as
“soldiers engaged in a spiritual war against evil” in which victory is
certain, having been won for them by Jesus on the cross of calvary.
3.7.5.2 The Army
From quite early days of Israel’s history, every man was called to be a
soldier. He could be summoned by a tribal leader, as Abraham did with
his men against Lot’s captors.
Each tribe protected its territory but sometimes helped one another, e.g.
in the resistance against Canaanites and Philistines
There was no standing army until Saul’s time as king, when he

appointed 3000 men as a permanent army. David was a military genius
who, under Joab, captured Jerusalem and taught Israelites new methods
of warfare.
167
This continued until after the exile when, as noted above, the army was
‘disbanded’; except for one short period when non-Jewish and Jewish
soldiers were employed and paid wages.
1. Write short notes on the following activities (jobs) carried out in

Biblical Isreal.
- Leather work
- Fishing
- Government service
- Trade and commerce
- War, weapons and warriors,
touching on at least 3 of these as appropriate
- factors
- features/attributes
- products
2. State 4 of the rules governing business transactions in Biblical
times
3. Comment on Jesus’ teaching on wars, or contrast Jesus’ idea of
Messiah with that of the traditional Jew
3.8 Discussion
If you have followed this lesson, you would have discovered one very
important feature, namely, that it overlaps with several of the others
before it, especially units 11, 12 and 13. This is to be expected since
work and working life do not exist on their own but hang on the
people’s culture (part-developed by the work the people do) religion,
and social life. It will, therefore, pay you well if you study them (the
units) together.
Indeed, this closeness does not stop with the human topics in this
module, but extends to the physical as well, especially those on the
natural resources of the country on which the culture, religion, social life
and work and working life of the people hang.
4.0 CONCLUSION
This is the last unit on the human geography of Israel/Bible land and I
hope you have found it to be an interesting one as I have done. It has
served a major purpose of bringing the material in Module 2 and 3
together and, to a large extent, the entire course on the geography of the
Bible land or Bible Geography.
168
It is my hope that you are able to discover some of these linkages, upon
which the entire course rests. Note in particular that link among and
between type of work; materials needed; source of the materials,
operational rules in a religious nation; the culture and foreign influence.
5.0 SUMMARY
You must have discovered, as I have stressed all along that the Bible is a
veritable source of information on people and their ways of life,
especially the ordinary people. This is what this unit has presented for
the work and society life of the people of Israel and Bible land in
Biblical times. Among the topics covered are:
o Background information
o Examples of major work:
- Farming
- Building, Masons and carpenter
- Clothes – malarig
- Mining and metalwork
- Pottery
o Examples of minor (other) work
- Leatherwork
- Fishing
- Government Service
- War, weapons and warriors
In doing this, I have drawn real life examples from the Bible, the major
source of information, in an attempt to further stress the truth and
reality of the Bible, a book provided by God to showcase Himself as the
Creator, Owner and Ruler of nations.
Certificate
1. Mention 3 examples of trades and crafts common in OT

Israel/Bible land
2. Name 3 examples of the grains grown in Israel/Bible land in
Bible times
3. Name 3 popular dyes in Biblical Israel and identify the category
of people one of them represents.
4. Write short notes on three of the following jobs mentioned in the
Bible:
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(a) building (b) clothes-making (c) fishing (d) pottery (e) trade
and commerce
Diploma
1. Mention 4 major problems faced by the Israeli farmer in Biblical

times and discuss one of them briefly.
2. State 4 of the rules of trade and commerce in NT Israel and trace
two of them to their OT origin.
3. Write short notes on 3 of the following, viz-a-viz biblical Israel
- Fishing
The Lion Encyclopedia of the Bible: Life and times, meaning and
message a comprehensive guide, 1987: A Lion Book, Tring,
Herts, England.
UNIT 5 A CREATED EARTH SACRED TO GOD
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Body
3.1 A sacred earth/creation
3.2 Created man as God’s image
3.3 A created Earth and its implication
3.3.1 Introduction
3.3.2 Biblical objections to evolution
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3.3.3 Attractions or relevance creation theory to the

concept of a sacred earth
3.4 Sacred earth – the core of Bible Geography
3.5 Sacred – Earth Ministry and Bible Geography
3.6 Discussion
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
The concept of a “sacred earth” is mentioned in many places in the

Bible, particularly as the place where God’s people dwell. Examples
include:
o Mt. Horeb, the Holy Mountain, the mountain of God (Ex. 3:1; 1
Kg 19:8)
o Hill of God, in Gibeah (1 Sam. 10:5)
o Gilgal, the camp of the Israelites while preparing to enter the
Promised Land (Jos. 5:15)
o Mt. Zion, originally “the city of David,” later “the most
significant of all sacred places to the prophets” (Is. 4:5; Jer.
31:6; Zec. 8:2-3); also applied to the whole of Israel, the holy land
of the Bible.
Consequently, a concept of “holy land” has developed and applied to

places where God’s people live (cf. Faniran 2001a: 2-4). This concept,
however, seems to apply more restrictively to historical Israel or
Palestine, i.e. the land promised Abraham, Isaac and Jacob. (see units 4
and 5) and more generally to any place where God’s people dwell.
Today, this can be taken to cover the entire earth, i.e. to all places
occupied by all people “who accept the Bible as part of their cultural
heritage (Hareuveni, 1980:6). Thus, it is not only Israel that is, today,
referred to as “holy land” but also Saudi Arabia and a number of other
“sacred” spots in various countries.
It is argued here, as elsewhere by your tutor and other people of like

mind, that this is the way God views His creation generally and parts
thereof in particular, as expressed in the Bible. It is the fundamental
message of Bible Geography, which I shall use to wrap up the course.
2.0 OBJECTIVES
Accordingly, this lesson/unit will address the following objectives,

among others:
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i. Explore the concept of a sacred earth/creation

ii. Explore the concept of humans as God’s image and likeness
iii. Recount and discuss the Biblical story of creation
iv. Relate the idea of a created earth to that of responsible citizenship
and environmental stewardship
v. Present the concept of a sacred earth as the core of Bible
Geography
In the end, it is hoped that some meaning will be breathed into the
course that will make it real and relevant to contemporary issues in both
religion (Christian theology), on the one hand and land and people
(geography, on the other hand.
3.0 MAIN BODY
3.1 A Sacred Earth/Creation
The word “sacred”, both from the dictionary and common usage, means:
o associated or dedicated to God

o regarded with reverence, awe, etc, on account of its connection with
God
o dedicated to some people or cause
o connected with religion (i.e. not secular), sacrosanct, respected and,
therefore, protected/secured from damage or violation
(The word “holy” is used in a similar sense as shown above)
On its own part, the word “earth”, although used in various ways in the
Bible as well as literally, is more generally understood in terms of the
land or earth on which humans, animals and plants live, with special
reference to planet earth’s surface or near surface.
Consequently, the concept of a sacred earth connotes and basis on the
principle that being part of God’s creation, completely owned or
possessed by Him (Ps. 24:1), humans as the earth’s benevolent
beneficiaries (Gen. 2:15; Ps. 115:16) should handle their land and the
resources there in with care, caution, reverence, awe and fear of God,
failure to do which will attract serious sanction, similar to, or even
more serious than those, prescribed for breaking earthly laws. The way
God used natural events to punish as well as bless are cases in point
(see unit 10, among others), while Job puts it thus:
God sends rain to water the earth
He may send it to punish men
to show them His favour.
(see also Revelation 11:8)
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The idea of a sacred earth is closely linked and tied to the story of
creation, i.e. that God created the earth for His will and glory (Gen. 1:1;
Rev. 4:11). This is also the meaning and impart of God creating humans
in His own image and likeness, to have dominion over the created earth
(see Faniran 2001b, pp 6-8; 2004, chaps 1 and 2)
The message of sacred earth has also been extended to that of

responsible living (see below), including:
o God’s purpose for a good and perfect earth

o God’s claim on the earth and all that is in it
o Divine view of nature generally,
which are all significant aspects of Bible Geography, which is at
the interface between the Bible (theology) and the scientific study
of the earth or geography.
Your tutor has been “preaching” the message of a sacred earth for more
than a decade; some of the material of which are being used for this
course. Three of the books written by him (your tutor) are particularly
useful for this unit as much of the material has been taken from them
(see Faniran 2001a, b, 2004)
1. Define the words ‘sacred’ and ‘earth’ and the phrase ‘sacred
earth’
2. Tell in brief the story of creation in Genesis 1. You can use the
table on p. 10 of Nature in the Bible, used for Module 2 of this
course; see also p.2 of Tenants on Earth, by your tutor (included
under references).
3.2 Created Humans as God’s Image
This is taken from the title of a book by your tutor (Faniran 2001b),
which makes the following points, among others:
o It is God’s own designation:

Then God said, “Let us create man in our image, according to
our likeness, and let them rule over the fish of the sea and over
the cattles and over all the earth (Gen. 1:26)
o Other references include Genesis 9:6 and 1 Cor. 11:7, while John
stott (1990:34) explains the concept as follows:
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The Godlikeness of humankind emerges as the story (of creation)

unfolds: men and women are rational and moral beings (able to
understand and respond to God’s commands) responsible beings
(exercising dominion over nature,) social beings (with a capacity
to love and be loved), and spiritual beings (finding their highest
fulfillment in knowing and worshiping their creator).
o Charles L. Birch, in his Nature and God made valuable observation

on the concept, both of divine creation and of humans as God’s
image and likeness, as follows:
- Creation is the concrete realization of what is potentially
possible in the universe and illustrates the possibility of life
when there was none, which can then develop to any level of
complexity
- Creation is the lifting of constraints on matter, or the physical
by the spiritual, the realization of potentiality or possibility
through God’s power
- In creation man is supposed to be aware of the process and
attributes of creation its orderliness, perfection, efficiency,
etc., which should be guideposts of man’s activities (on and in
relation to the earth)
- Creation represents continued interaction, inter-relationship
and interconnections between the creator and the creature
(including humans as God’s image and likeness [Faniran
2001b, pp. 7-8]).
o God gives specific injunctions to humans in the Bible, all of which
are meant to guide their relationship with the earth and its resources,
so as to bring about sustainable development, i.e. guarantee
prosperous living for both the living and their descendants yet
unborn. Among these injunctions are:
- rule or have dominion over the earth (Gen. 1:26)
- procreate (Gen. 1:28)
- use plants and animals for food (Gen. 1:29 – 30)
- dress and keep the earth (Gen. 2:15)
- see physical things (creation) as God’s handiwork which is
precious to Him
All these and other injunctions are discussed in the book titled Man as
God’s Image, by your tutor (see under references)
State 2 implications of human being created in God’s image and

likeness
3.3 A Created Earth and its Implications
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3.3.1 Introduction
For a long time in history, virtually all humans had a supernatural

explanation for the origin of the earth and all that is in it. One such
explanation is the Biblical story of creation, which is subscribed to by
Judaists, Christians and Moslems, among others. This situation changed
radically with the debut of the theory of evolution in science, which
offered a big challenge and has displaced the creation theory in many
countries, especially among the scientific community. Yet the creation
theory retains certain attributes which recommend it especially to those
concerned about a sustainable earth in particular and healthy
Christianity in general.
At least two points need to be made in defence of creation theory for

today’s people, namely that (a) the Bible has very strong points against
or effectively counters the contending theory of organic evolution, (b)
the attractions of the theory of organic evolution and (c) attraction of the
creation theory to the sacred-earth idea generally and a sustainable earth
in particular.
3.3.2 Biblical Objections to Evolution
The objections to the theory of organicevolution stem principally from

the implications of its tenets for faith in God and His place in creation.
Three of these implications are:
o Belief regarding the Bible. To Bible people, a contradiction of any

part of the book, such as the organic theory evolution does, is
unacceptable, an apostasy and unforgivable offence to God, more so
when it has resulted in generations of Godless people, mainly in the
western world. A world without God is one without purpose, a
raison d’etre.
o Belief regarding Jesus Christ. The Bible presents Jesus Christ as the
Creator of the universe as well as the Saviour and Redeemer of
humankind; any contradiction of this makes the Bible a falsehood
and the Gospels meaningless and unnecessary:
For by Him (Jesus Christ) all things were created; things in
heaven and on earth, visible and invisible … He is before all
things, and in Him all things hold together (Col. 1:16 –17)
o Belief in a Supreme Being/Intelligent Builder. Perhaps the greatest

support for the creation story, as contained in the Bible, is the case
made in favour of a divine, supernatural builder/maker which
explains the observed phenomena on earth, from our awesome
universe; our uniquely designed (planet) earth; the amazing cell;
175
human’s incredible brain; the unique blood system of humans and

animals; the superbly designed eye of animals that no camera can
duplicate; the way all body organs cooperate without our conscious
effort; and the fantastic new and continuously growing creations by
human in response to God’s charge or injunction to have dominion
over God’s creation (see Faniran, 2004: 102).
3.3.2 Attractions or relevance Creation theory to the concept

of a Sacred Earth
Perhaps the worst effect of the evolution idea, as noted above, is a life
without God, with all its implications of an empty, boring, fleeting,
repetitive and frustrating life (Ecc. 2:1-11).
Faithlessness has had its toll; in the way the “modern man”, all over the
world relate to the environment generally and the world resources in
particular. Specifically, the tendency to “conquer” nature and arbitrarily
exploit it to the point of destroying it is far removed from the position of
God, which shows clearly in the Bible, that humans are:
o tenants on earth, having been so decreed by God who gave it to them

(Ps. 115:16)
o to replenish the earth (Gen. 1:28a)
o to be under God’s will and laws (Ps. 47:3; 1 Cor. 15:28)
o to work or cultivate and protect or take care of the earth (Gen. 2:15)
o to obey God’s commands, will and purpose (Eph. 3:11)
o see themselves as His image and likeness
The Bible also, in addition to the specific injunctions for a sustainable

earth, points to the “permanency” of the earth as the home of humans,
as long as they live under His will, His laws:
o … Never again will I destroy all living creatures as I have done

(Gen. 8:21)
o The righteous will inherit the land (earth) and dwell in it for ever (Ps.
37:29; Is. 60:21).
o Generations go, but the earth remains for ever (Ecc. 1:4)
o I will not destroy Israel again (Hos. 11:9b)
The divine purpose for the earth, especially that of “permanent

inheritance” by humans:
For this is what the LORD say – he who created the heavens, he
is God; he who fashioned and made the earth; he did not create
it to be empty, but to be inhabited … (Is. 45:18)
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God also purposes to destroy those who destroy the earth (Rev. 11:18)
The Bible stresses that the earth is His footstool (1Chr. 28:2).
All these and more confirm the Bible generally and divine creation, as
described in the Bible, in particular, as a veritable tool for advancing the
concept of a sacred earth, with all its implications for sustainable
development and consequently a sustainable earth, the permanent home
of humans.
1. Provide two implications of the concept of a created earth as

described in the Bible
2. Read up material as the theory of organic evolution and state two
major Biblical objections to the theory (Your textbook – Tenants
on Earth – is useful here).
3. Mention three advantages of a sacred earth viewpoint vis-à-vis a
sustainable world.
3.4 Sacred Earth – the Core of Bible Geography
Read units 1-3 again, with particular reference to the “definition” of

Bible Geography as an interface discipline or course between the land
(earth) and the people of the Bible land. As such, the concept of a
sacred earth belongs to the core of the course. This is because the
course focuses people of God, i.e. those who hold the Bible as the true
word and mind of God and endeavour to live by its precepts.
As an interface discipline, the way people relate to their environment is

very important, which the people of the Bible clearly show, especially in
the way they observed and kept divine injunctions and regulations on
created things. Examples include the regulations:
o against pollution of rivers (Module 2 Unit 2)
o against destruction of forest (Module 2 Unit 3)
o towards kindness to animals (Module 2 Unit 4)
The way religion permeated the entire life of the Israelites (units 13 and
14) is another pointer to the close link between God and His creation.
Perhaps the best and most relevant point regarding a sacred

earth/creation is the way God uses all the elements for His purpose. This
runs throughout the entire course with God of the Bible controlling both
nature and humans. In other words, the concept of a sacred earth runs
through Bible Geography, without which it (Bible Geography) loses its
“soul”.
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1. Cite three statements in the Bible which seek to protect the earth
from human indiscriminate use. Give a Bible reference for each
2. Cite two themes that run through both Bible Geography and
Sacred Earth.
3.5 Sacred – Earth Ministry and Bible Geography
This is where we can cast a glimpse at the ongoing effort to preach the
gospel of a sacred earth to Christians in particular and the world in
general. The following are highlights of this endeavour/message
o The Sacred-Earth Ministry (SEM) started a few years back (as hinted
above) in answer to a divine message to that effect (see Faniran
2001a, b)
o It has the following assignments:
- Vision. To preach the sacredness of God’s creation

- Mission.
+ To reach the world with the divine message of a created
universe belonging to God
+ To spread the message of responsible citizenship and
environmental stewardship leading to the preservation,
protection and proper management of the earth
+ To raise a band of disciples ready to work for a
harmonious God – human- nature relationship
- Strategy.
+ Search the holy books and related literature for
information on
 God’s revelation in His creation;

 God’s injunctions, instructions and commands on and
demands for the preservation of nature;
 God’s love for His creation in general and nature in
particular;
 God’s expectations from His people to love for Him, other
human beings and entire created things
+ Rub minds with spirit – led people, such as scientists,
philosophers, religionists, etc., regarding information on
God, humans and nature.
+ Disseminate the acquired knowledge through:
- publications – books, etc.;
- media (print and electronic, internet, etc.);
- sermons (lectures, addresses, seminars, conference, etc.)
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+ Train disciples to spread the message of a universe created

by God and dear and sacred to Him.
+ Work with theological and other institutions with similar
concerns and commitments to develop and disseminate the
message of a divine universe sacred to the Lord.
+ Undertake environment – friendly development projects
and humanitarian activities that focus God’s love and
promote best practices of responsible citizenship and
environmental stewardship.
This is, therefore, an invitation to you to join this vanguard of people

committed to obeying God’s laws and injunctions for the responsible
citizenship and environmental stewardship of God’s creation in general
and our environment in particular.
1. State the vision and the mission of (SEM)

2. Mention two strategies of SEM which are important and crucial
to Bible Geography
3.6 Discussion
Your attention has been drawn to some of the books already published
by your tutor on the topic or concept of Sacred Earth, which is
fundamental to proper understanding of the message of the Bible
generally and that of Bible Geography in particular. The list is contained
under references, even though not all of them are directly needed for this
course. However, they have been written with very important
theological message in mind, especially about God, earth and humans,
with God in the centre, controlling the events on earth as well as the
affairs of humans, both collectively, as in the example of the Israelites
(focused in this course) and individually (e.g. the various Biblical
characters discussed).
You are welcome in the Ministry, which is already extending its
operation to seminaries and Bible colleges, especially those belonging to
the Baptist denomination. However, the message is universal and
everybody is welcome, including non-Christians. The contact addresses
are:
o Department of Geography
University of Ibadan,
Oyo State
o c/o Rev. Professor J.A. Ilori
President, the Nigerian Baptist Theological Seminary,
Ogbomoso, Oyo State
o Plot 25 No 19 Ilaro street, Old Bodija
179
UI P.O. Box 9085

Ibadan
o Tel, 234: 02 – 8101822
0802 - 327 - 9491
0805 - 805 - 2700
4.0 CONCLUSION
I hope you have got the message both of this unit and the entire course,
i.e. that of a sacred earth in particular and harmonious relationship
between humans and nature (under God) in general. That the earth is
sacred to God and should be treated as such is well established in the
Bible (Ex. 3:5; Jos. 5:15) while Israel, among other places where God’s
people live, are popularly called “holy land”. God also decrees that
because He is holy, His people and entire creation should be holy,
inviolate undefiled and unpolluted (Lev. 11:44 – 45; Is. 2:2).
5.0 SUMMARY
I have discussed the following in this unit:

o The concept of a sacred earth/creation
o Created humans as God’s image and likeness
o The created earth and its implications
o A sacred earth, the core of Bible Geography
o Sacred – Earth Ministry and Bible Geography
All the topics lead to one conclusion, i.e. that the concept of a sacred
earth sums up the message of both the Bible and that of Bible
Geography.
Certificate
1. Define the words “sacred” and “earth” briefly

2. Tell a brief history of the Biblical Creation
3. State the implication of the concept of humans as God’s image
and likeness
Diploma
1. Explain the concept of a sacred earth in relation to human use of

the natural/resources of the earth.
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2. State two implications of the concept of man as God’s image and

relate them to the purpose of God for His creation
3. Compare the merits and demerits of the theories of creation and
evolution, vis-à-vis the future of the earth as the inheritance of
humans
4. Discuss the vision and mission of the Sacred Earth Ministry in
relation to Bible Geography.
TUTOR – MARKED ASSIGNMENTS FOR CTH 111”
Certificate
1. Compare and contrast the two sets of definitions above –
dictionaries and encyclopedias. Mention at least one thing that is
common to both and one thing that separates them.
3. List the topics to be covered in this course (see course guide) and
consider whether, in the light of the definitions, above, any one does
not really belong.
3. Compile a list of foremost geographers named above in
this unit and write at least one important contribution made by
each.
4. Justify in your own words, the inclusion of Bible Geography in
your programme, based on what you have learnt in this unit.
5. Comment on the statement “in the beginning God,” vis-à-vis the
theologians approach to working out the age of the earth.
6. Comment briefly on the view that the Biblical creation is just one
of the fables speculating on the origin of the world.
9. Write out the terms of the new covenant(s) God made with Noah
after the flood.
10. Try your hand at drawing a map showing the route taken by Abram
from Ur to Beersheba (use a suitable Bible). You can also show
Egypt and Assyria on the same map. It will help you have a clearer
view of the reality of the Bible land.
11. Go back to your map under 3.1 and add as many of the nations and
10. Assemble the Bible references on this region (both cited here as
well as others you can find) and from them comment on the way
God sees the plain of Sharon as distinct from the way humans see
the place in Biblical times.
11. Write down 3 things each you now know about (a) the land and (b)
the people of the Philistines, which you did not know before.
12. Use a Bible text to define/describe the boundary of the Promised
Land, preferably including the Canaanite nations to be incorporated
into it.
13. Give at least two synonyms of the word “land” as from the Bible.
181
14. Find your previous notes or textbook on integrated science and

list the physical properties of water, paying attention to properties
not included in this unit.
15. With reference to Jacob’s Well, examine the roles of wells in
Biblical Israel.
16 Comment on the concept of Jesus as Living Water/Water of Life.
17. Comment briefly on the statement that the Bible is a veritable
‘museum’ for the trees and shrubs of Israel/Bible land.
18 Enumerate at least 5 possible uses of trees and shrubs
19. Compile a short/comprehensive list of the trees and shrubs
mentioned in this unit.
20. Paraphrase the ‘parable of the trees’ as told in Judges 9 and give a
succinct explanation of the parable
21. Mention 3 ways animals glorify God
22. Mention and discuss two important provisions God made for
animals to survive.
23. Compile a short list, 5 each where available (in tabular form) of land,
sea and air animals found in the Bible, cite one Bible reference for
each mention.
24. Compile a short list (minimum 10) of the atmospheric elements
included in this unit.
25. List at least 3 symbolic uses of the word ‘cloud’ in the Bible
26. Mention two ways in which drought is used to punish sin in the
Bible.
27. State two ways each in which the sun and the moon are different
know, e.g. the Yoruba mythology.
29. Cite two significant events in each of Genesis, Exodus, Leviticus,
Numbers, Deuteronomy, Joshua and Judges that shed light on the
historical development of the Israeli people and nation.
(a) the Patriarchs

(c) the kings
31. State one positive and one negative impact each one of the 5
Bible.
32. Mention three important personalities in the OT
33. Identify three major features of OT teaching and describe one of
them briefly
34. Mention 4 OT legacies in the NT teaching and explain one of
them
35. Highlight two of the Jewish practices adopted by the Christian
church, showing one significant change made in each case
182

and concubines each one of them had
37. State three important duties of fathers in the OT
38. Enumerate two important features of the following aspects of family
life in Biblical Israel:
(a) Hospitality
(b) Food and drinks
(c) Clothing, fashions and cosmetics
39. Mention 3 examples of trades and crafts common in OT

Israel/Bible land
40. Name 3 examples of the grains grown in Israel/Bible land in
Bible times
41. Name 3 popular dyes in Biblical Israel and identify the category
of people one of them represents.
42. Write short notes on three of the following jobs mentioned in the
Bible:
(a) building (b) clothes-making (c) fishing (d) pottery (e) trade
and commerce
43. Define the words “sacred” and “earth” briefly
44. Tell a brief history of the Biblical Creation
45. State the implication of the concept of humans as God’s image
and likeness
Diploma
1. Compare and contrast any two definitions of geography you have

learnt in this unit.
2. Discuss the operational definition of “Bible Geography”
3. Justify the inclusion of bible Geography in you programme
4. What will you say is he core or holistic roots of geography and
how this relates to the Bible?
5. Discuss the view that the Biblical creation story is not just one
of the fables speculating on the origin of things but rather a
statement of divine truth
6. Compare and contrast the terms of the covenants God made with
Abraham and Noah.
7. Draw an annotated map of the Ancient World showing the
location of all the nations and peoples mentioned in this unit.
8. Distinguish between Palestine and Israel in the Old Testament eras
with special period.
9. Attempt a definition of the territories known as Palestine during
the Old Testament times.
10. Turn to Psalm 48:1-2 and comment based on what you’ve learnt
about Judah and Jerusalem in this part of the unit.
183
early ministry.
wilderness and dryland described in this section.
13. With reference to the geography of Israel, explain the epithet: “a
land flowing with milk and honey”.
14. Discuss the importance of mountains in worship in Biblical
times.
15. Consider the appropriateness of the analogy between, on the one
hand, rock and rock fragments, and, on the other hand, Jesus and
His followers.
16. Enumerate the various symbolic usages of the word ‘cloud’ in the
Bible and explain one of them.
17. Discuss at least two uses of the phrase ‘day of the Lord’ in the
Bible
18. Comment on the Psalmist view of the heavens and heavenly
bodies.
19. Mention two examples of NT teaching which changed the OT
status of women and children. Describe one of them in some
detail
20. Cite two examples of the use of Israel’s family/society setting to
communicate deep spiritual meaning/message and discuss one of
them briefly
21. Mention 4 major problems faced by the Israeli farmer in Biblical
times and discuss one of them briefly.
22. State 4 of the rules of trade and commerce in NT Israel and trace
two of them to their OT origin.
23. Write short notes on 3 of the following, viz-a-viz biblical Israel
- Fishing
24. Explain the concept of a sacred earth in relation to human use of
the natural/resources of the earth.
25. State two implications of the concept of man as God’s image and
relate them to the purpose of God for His creation
26. Compare the merits and demerits of the theories of creation and
evolution, vis-avis the future of the earth as the inheritance of
humans
27. Discuss the vision and mission of the Sacred Earth Ministry in
relation to Bible Geography.
184
Faniran, A. 2001, Man as God’s Image. SEM Monograph 1, Man and

Nature Study/Action Centre, Ibadan
2001, Nature in the Bible: A Commentary on God’s Revelation in

His creation SEM Monograph 2: Ibid.
. 2003, Christian Love and Practice 1: General Principles and

Discourse. SEM Monograph 3: Ibid.
and N.T. Akinola, 2003, Christian Love and Practice 2: Guide to

Church, Social and Care Ministries. SEM Monograph 4: Ibid
2004, Tenants on Earth: A Compilation of Sermons on God,

Humans and the Earth. SEM Monograph : Ibid
Our Transformer God: A Collection of Sermons on God and His

People. SEM Monograph 6: Ibid
Stott, J. 1984, Understanding the Bible. (op. cit.)
APPENDIX 1
BIBLICAL TEXTUAL ABBREVIATIONS
Ac Acts Ju Jude
Am Amos Jud/Jdg Judges
Chr Chronicles Kgs Kings
Col Colossians Lam Lamentations
Cor Corinthians Lev Leviticus
Dan Daniel Mal Malachi
Deut Deuteronomy Mic Micah
Eccl Ecclesiastes Mk Mark
Eph Ephesians Mt/Matt Matthew
185
Exo Exodus Nah Nahum

Ez Ezra Neh Nehemiah
Eze/Ezek Ezekiel Nu/Num Numbers
Gal Galatians Oba Obadiah
Gen Genesis Pe/Pet Peter
Hab Habakkuk Phil Philippians
Hag Haggai Prov Proverbs
Heb Hebrew Ps Psalms
Hos Hosea Rev Revelation
Is/Isa Isaiah Rom Romans
Jam/Jas James Ru Ruth
Jb Job Sam Samuel
Jer Jeremiah Song Song of Solomon/Song
of Songs
Jl Joel Thes Thessalonians
Jn John Tim Timothy
Jon Jonah Zech Zechariah
Jos Joshua Zeph Zephaniah
186
FIGURES AND MAPS
Fig. 5.1: The Natural Regions of Israel/Bible land
187
Fig. 5.2: Israel/Bible Land and Jesus Ministry
188
Fig. 5.3: The Land of Twelve Tribes of Israel
Fig. 5.4: Exodus and the Conquest of Canaan
189
Fig 6.1: Kingdom of David and Solomon
190

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Course Guide CTH 011

Course Developer Emeritus Professor A. Faniran

Course Writer Emeritus Professor A. Faniran

Course Editor Dr. Olubiyi Adewale

Course Co-ordinator Revd. Dr. Jacob A. Owolabi

NATIONAL OPEN UNIVERSITY OF NIGERIA

National Open University of Nigeria

National Open University of Nigeria 2006

First Printed 2006

All Rights Reserved

The course is a foundation level course. It is available to all students of

The course consists of 15 study units and is structured into three

WHAT YOU WILL LEARN IN THIS COURSE

Bible Geography is designed and produced to help students grasp the

content/message of the Bible. Specifically, the course will elaborate the

i. The geography of the Bible land

iv. The message of the Bible of “what the Bible is saying” as

b) Explain the scope, methods and content of geography

c) Appreciate the nature and characteristic features of the Bible

d) Describe the geography (physical, human, cultural, etc.) of the

e) Identify the spiritual connotations, applications and significance

f) Appreciate the cultural heritage of the Israelite people as

Working through This Course

To successfully complete this course, you are required to read and

Module 1: Introductory Geography and the Geography of the

Unit 1 Definitions, scope and content of geographical knowledge

Module 2: The Physical Geography of the Bible land

Module 3: The People and Society Life (Human Geography) of

Baly, D (1957), The Geography of the Bible: A Study in Historical

Dockey D.S. et al (Eds). Holman Bible Handbook. Holman Bible

Faniran, A. (2001), Nature in the Bible: A Commentary on God’s

Faniran, A. (2001), Man as God’s Image. Sacred – Earth Ministry

Faniran, A. (2004), Tenants on Earth: A Compilation of Sermons on

Stott, John, (1984), Understanding the Bible. Scripture Union, Bletchlaj,

Areola, O & S.I. Okafor (eds), (1998), 50 Years of Geography in

Ayeni, B. and Faniran A. (1990), Geographical Perspectives on

Douglas, I., R. Huggett and M. Robinson, (1996), A Companion

Self Assessment Exercise (SAE)

Your assessment will be based in tutor-marked assignments (TMA),

Tutor Marked Assignments

the references. However, you are advised to consult other relevant

Final Examination Grading

Course Marking Scheme

The final course mark will be distributed as follows

Final Examination 70%

Table 1: Course Mark Allocations

Table 2: Course Organizer

Weeks End of Unit

HOW TO GET THE MOST FROM THIS COURSE

Consult your tutor as soon as possible if you have any questions

Tutors and Tutorials

There are 8 hours of tutorials provided in support of this course. You

Do not hesitate to contact your tutor by telephone, e-mail or by a visit to

We wish you success in the programme.

Course Code CTH 011

Course Title Bible Geography

Course Developer Emeritus Professor A. Faniran

Course Writer Emeritus Professor A. Faniran

Course Editor Dr. Olubiyi Adewale

Programme Leader Christine I. Ofulue Ph. D