Geography

Crossing Wadi Zered marks the end of Israel’s 38-year sojourn in the wilderness and their entry into the land. Why does its location differ in Numbers and Deuteronomy?

Samson also meets a woman of questionable status in ​Timnah. What is it about Timnah that makes it an appropriate choice for such stories?

This is the place of My throne and the place for the soles of My feet... Ezekiel 43:7

Describing the Israelites crossing the Arnon Stream into Amorite territory, the Torah quotes the Book of YHWH’s Battles that speaks of “Waheb in Suphah,” a phrase that appears nowhere else in the Bible. Many creative explanations have been given, but based on a survey on the ground we can identify it as the “Town in the Stream,” an ancient biblical town whose name had long been forgotten.

In the Torah, Aaron, Miriam, and Moses are siblings; Aaron is the biological ancestor of all priests, Moses is the redeemer of Israel from Egypt, and Miriam, their sister, leads the Israelite women in song. But what can we reconstruct about who these ancient figures may have been?

Traditional commentators have grappled with why Jacob risks Esau’s wrath by sending him a message that he is on his way. Understanding the history of the text shows that in an older version of this story, Jacob had no choice: he was heading to his parents’ home in the Seir region.

Ur-Kasdim is generally identified with the great Sumerian city of Ur in southern Iraq. And yet, a look at the geography in Genesis 11 points to a different location much farther north.

The Samaria ostraca and a close look at biblical verses help us locate Mahlah, Noa, Hoglah, Milkah, and Tirzah, in the territory of Manasseh.

In the southern Transjordanian Mishor (plateau), an area that changed hands between Israelites and Moabites, there once lived two neighboring tribes, Gadites and Dibonites…

The route the Israelites take through the Transjordan in Numbers 21 is choppy: They are in the Negev then suddenly they are back in the Transjordan; they are moving south and suddenly they are north; they are in western Moab then suddenly they are in the eastern desert. Though traditional commentators attempt to tease out an overall route, it seems more likely we are looking at a palimpsest that includes contradictory versions of the story.

The merging of two different accounts of Jacob’s return home is reflected in the double etymologies for Mahanaim and Penuel. Why do both sources have Jacob pass through these two cities one after the other? The answer lies in geography.

Kadesh-barnea is in the Wilderness of Paran, and Kadesh is in the Wilderness of Zin; how are we to explain the Scouts’ return to “Kadesh in the Wilderness of Paran?”

God uses a qādîm “forward” wind to bring the locusts and blow back the sea – but what direction is qādîm? Did Israel and its neighbors answer this question the same way? Can ancient maps clarify this question?

When geography makes or breaks a storyline

The key: Where was the author of the Table of Nations in Genesis 10 located?

Deuteronomy describes the Israelites camped opposite Suph in the Transjordan. However, the Israelites cross a Yam Suph near Egypt. Moreover, King Solomon builds a fleet of ships on Yam Suph near Eilat. Where is Yam Suph?

Genealogical lists are often overlooked, and yet they represent a distinct biblical literary genre with ideological content. What messages are these lists meant to convey?

Egyptian records and archaeological findings shed light on the toponyms (place names) that appear in the exodus account: Ramesses, Pithom, Pi-Hahiroth, Baal-Zephon, Migdol, Sukkot, and Yam Suf.

The history and geography of the Judahite clan of Shelah as portrayed in the Bible and in the extra-biblical Sources.

A closer look at the Torah’s focus on Wadi Arnon as the northern border of Moab: Who really cared about the boundaries of Sihon’s Amorite kingdom?

The land God promises to Abraham, the land Moses is commanded to conquer, and the land upon which the Israelites actually dwelt.