Kiriathjearim, also known as Kiriath-jearim, is a significant biblical location mentioned in the Old Testament. The name Kiriathjearim means "City of Forests" or "City of Woods," reflecting its geographical setting. It is situated in the territory of Judah, near the border with Benjamin, and plays a notable role in several biblical narratives.

Biblical References and Historical Significance

Kiriathjearim is first mentioned in the context of the division of the land among the tribes of Israel. In Joshua 15:9, it is described as part of the boundary of the tribe of Judah: "Then the border extended from the top of the mountain to the spring of the waters of Nephtoah, and proceeded to the cities of Mount Ephron; then it curved around to Baalah (that is, Kiriath-jearim)."

The city gains particular prominence in the narrative of the Ark of the Covenant. After the Philistines captured the Ark and subsequently returned it due to the calamities it brought upon them, the Ark was brought to Kiriathjearim. 1 Samuel 7:1-2 records this event: "Then the men of Kiriath-jearim came and took the ark of the LORD and brought it into the house of Abinadab on the hill. And they consecrated his son Eleazar to guard the ark of the LORD. And it was a long time, some twenty years in all, that the ark remained at Kiriath-jearim, and all the house of Israel lamented after the LORD."

The Ark remained in Kiriathjearim for approximately twenty years until King David decided to bring it to Jerusalem. This event is detailed in 1 Chronicles 13:5-6: "So David assembled all the Israelites, from the Shihor River in Egypt to Lebo-hamath, to bring the ark of God from Kiriath-jearim. And David and all Israel went up to Baalah of Judah (that is, Kiriath-jearim) to bring up from there the ark of God the LORD, who is enthroned between the cherubim—the ark that is called by the Name."

Religious and Cultural Context

Kiriathjearim was not only a geographical location but also a place of religious significance due to its association with the Ark of the Covenant. The presence of the Ark in Kiriathjearim symbolized God's presence and favor, and its eventual transfer to Jerusalem marked a pivotal moment in Israel's religious history, signifying the centralization of worship in the city that would become the political and spiritual heart of the nation.

Archaeological Insights

Modern archaeological efforts have sought to uncover more about Kiriathjearim's historical and cultural context. Excavations have revealed evidence of ancient settlements, fortifications, and religious artifacts, providing a glimpse into the life and times of this biblical city. These findings help to corroborate the biblical narrative and offer insights into the broader historical landscape of ancient Israel.

Conclusion

Kiriathjearim stands as a testament to the rich tapestry of Israel's history, serving as a backdrop for significant events in the biblical narrative. Its role in the account of the Ark of the Covenant underscores its importance as a site of divine encounter and religious heritage.KIRIATH-JEARIM

kir-i-ath je'-a-rim, kir-i-ath je-a'-rim (qiryath-ye`-arim, "city of thickets"; Septuagint he polis Iareim; the King James Version Kirjathjearim): One of the four chief cities of the Gibeonites (Joshua 9:17); a city of Judah (Joshua 15:60), evidently an ancient, Semitic "high place", hence, the name "Kiriath-Baal" (same place); it was one of the places on the border line between Judah and Benjamin (Joshua 18:14, 15; Joshua 15:11 (where it is called "Baalah"); compare 1 Chronicles 13:6). It is mentioned as in Judah (Joshua 15:60; Joshua 18:14 Judges 18:12), but if KIRIATH (which see) is identical with it, it is mentioned as belonging to Benjamin (Joshua 18:28; in 2 Samuel 6:2, Baale-judah).

1. Scripture References:

Judges 18:12 records that the men of Dan set forth out of Zorah and Eshtaol and encamped in Mahaneh-dan behind (West of) Kiriath-jearim. (In Judges 13:25 Mahaneh-dan ("the camp of Dan") is described as between Zorah and Eshtaol; see MAHANEH-DAN.) To this sanctuary the ark of Yahweh was brought, from Beth-shemesh by the people of Kiriath-jearim, and they "brought it into the house of Abinadab in the hill (m "Gibeah"); and sanctified Eleazar his son to keep the ark of Yahweh" (1 Samuel 7:1). Here it abode twenty years (1 Samuel 7:2 2 Samuel 6:2-4; compare 1 Chronicles 13:6 2 Chronicles 1:4). Clearly it was in the hills somewhere to the East of Beth-shemesh.

The prophet Uriah-ben-shemaiah, killed by Jehoiskim, belonged to Kiriath-jearim (Jeremiah 26:20 f).

In Ezra 2:25 (compare Nehemiah 7:29), this place occurs under the name "Kiriath-arim." In 1 Esdras 5:19 the name occurs as "Kiriathiarius."

2. Position:

The exact position of this important Israelite sanctuary has never been satisfactorily settled. Some of the data appear to be contradictory. For example, Josephus (Ant., VI, i, 4) says it was a city in the neighborhood of Beth-shemesh, while Eusebius and Jerome (Onomasticon) speak of it ("Cariathiareim") in their day as a village 9 or 10 miles from Jerusalem on the way to Lydda. But it is open to doubt whether the reputed site of their day had any serious claims. Any suggested site should fulfill the following conditions:

(1) It must harmonize with the boundary line of Judah and Benjamin between two known points-the "waters of Nephtoah," very generally supposed to be Lifta, and Chesalon, certainly Kesla (Joshua 15:10).

(2) It should not be too far removed from the other cities of the Gibeonites-Gibeon, Chephirah and Beeroth-but those places, which are all identified, are themselves fairly widely apart.

(3) Mahaneh-dan ("the camp of Dan") is described as between Zorah and Eshtaol, and was West of Kiriath-jearim; this, and the statement of Josephus that it was in the neighborhood of Beth-shemesh, makes it probable that the site was near the western edge of the mountains of Judah. Zorah (now Sara`), Eshtaol (now Eshu`a) and Beth-shemesh (now `Ain Shems), are all within sight of each other close to the Vale of Sorek.

(4) The site should be a sanctuary (or show signs of having been such), and be at least on a height (Gibeah, 1 Samuel 7:1 margin).

(5) The name may help us, but it is as well to note that the first part of the name, in the form "Kirathiarius" (1 Esdras 5:19), appears to have survived the exile rather than the second.

3. Suggested Identifications:

The first suggested identification was that of Robinson (BE, II, 11, 12), namely, Kuriet el `Enab, the "town of grapes," a flourishing little town about 9 miles West of Jerusalem on the carriage road to Jaffa. The district around is still fairly well wooded (compare ye`arim = "thickets"). This village is commonly known as Abu Ghosh, from the name of a robber chieftain who, with his family, flourished there in the first half of the last century. Medieval ecclesiastical tradition has made this place the Anathoth of Jeremiah, and a handsome church from the time of the Crusades, now thoroughly repaired, exists here to mark this tradition. This site suits well as regards the border line, and the name Quriet is the exact equivalent of Kiriath; it also fits in with the distance and direction given the Eusebius, Onomasticon, but it cannot be called satisfactory in all respects. Soba, in the neighborhood, has, on account of its commanding position, been selected, but except for this one feature it has no special claims. The late Colonel Conder has very vigorously advocated the claims of a site he discovered on the south side of the rugged Wady Ismae`n, called Khurbet `Erma, pointing out truly that `Erma is the exact equivalent of `Arim (Ezra 2:25). Unfortunately the 2nd part of the name would appear from the references in 1 Esdras and in Eusebius (Onomasticon) to be that part which was forgotten long ago, so that the argument even of the philological-the strongest-grounds cannot be of much value. The greatest objections in the minds of most students are the unsuitability of the position to the requirements of the Judah-Benjamin frontier and its distance from the other Gibeonite cities.

The present writer suggests another site which, in his opinion, meets at least some of the requirements better than the older proposals. Standing on the hill of Beth-shcmesh and looking Northwest, with the cities of Zorah (Sur`ah) and Eshtaol (Eshu'-a) full in view, a lofty hill crowned by a considerable forest catches the eye. The village a little below the summit is called Beit Machcir, and the hilltop itself is the shrine of a local saint known as Sheikh el Ajam. So "holy" is the site, that no trees in this spot are ever cut, nor is fallen brushwood removed. There is a Wely or sanctuary of the saint, and round about are scores of very curious and apparently ancient graves. Southward from this site the eye follows the line of Judean hills-probably the Mt. Jearim of Joshua 15:10 -until it strikes the outstanding point of Kesla (Chesslon), some 2 miles to the South. If the ark was taken here, the people of Beth-shemesh could have followed its progress almost the whole way to its new abode. Although the name, which appears to mean

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Kiriathjearim

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