In the days of the Second Temple, a subterranean channel directed water from a reservoir beneath the altar of burnt offerings. The blood of the sacrificial animals was funneled through this channel into another reservoir in the Kedar stream, where it was sold for gardening purposes. According to the Talmudic tractate Middoth, at the southwest corner of the altar were two pits resembling nostrils, through which the blood poured from the altar flowed into the channel, reaching the Kedar stream. This valley is mentioned in both the Old and New Testaments, referenced by Josephus Flavius, Eusebius, and Jerome.
The valley is also known as Jehoshaphat, derived from early Christian tradition that possibly associates it with Joel’s prophecy regarding God's judgment on the nations (Joel 3:12). Over time, this name became as common as that of Kedar. The Bordeaux Wayfarer, one of the earliest guides to the Holy Land, referred to it as the valley of Jehoshaphat, noting that there the Lord would judge both the righteous and the wicked. From its northern end, the valley runs southeast, passes north of the royal tombs, and bends south at the northeastern corner of the city. It follows the eastern side of Jerusalem and eventually joins the Gihon Valley, continuing south under the name Wady en-Nar toward the Dead Sea. The valley is initially broad but narrows and deepens as it flows southward. Its steep western side, near St. Stephen's Gate, rises to a height of 100 feet. Here, evidence of water flow or a streambed becomes evident, suggesting that there may have once been a substantial flow of water in the Kedar valley, now only seen after significant rain.
Historically, the valley of Jehoshaphat has served as a cemetery, with the remains of countless generations, including the Jebusites, resting beneath its surface. The debris accumulated over centuries is so thick that excavations by English engineer Warren found no fresh soil even at a depth of 80 feet. On the western slope, dilapidated Muslim tombs can be found, while the eastern slope of the Mount of Olives is lined with Jewish graves. Noteworthy monuments include the striking memorial of Absalom and the solemn tomb of Zechariah, which stand amidst numerous grave markers adorned with Hebrew inscriptions.
There are two stone mounds, or bridges, in the Kedar valley. The upper bridge, located beneath St. Stephen's Gate, is six paces wide and sixteen long, exhibiting a curved shape. The lower bridge, beneath Absalom's tomb, mirrors the upper, being similarly curved and measuring 11 feet on the north side and 20.5 feet on the south. Both bridges lead toward the western slope of the Mount of Olives, which is clearly visible against the horizon. The distance, approximately one Sabbath's journey from Jerusalem, varies according to historians, ranging from five to seven stadia, or around a thousand paces. The Mount of Olives, characterized by three rounded peaks, rises 175 feet above Zion and 600 feet above the valley of Kedar. The central peak is traditionally recognized as the site of the Lord’s ascension, marked by a monument established by Emperor Constantine. Today, a Muslim mosque and a dervish monastery occupy this site, providing a scenic view of Jerusalem and its surroundings.
The northern peak bears the name Galilee, recalling the moment when the "men of Galilee" gazed into the sky as their Master ascended. The southern peak, often associated with Solomon's idolatry, is known as the Mount of Temptation. The western slope of the Mount of Olives is matted with ancient olive and fig trees. At its base, adjacent to the road leading from St. Stephen’s Gate to Bethany and Jericho, lies a walled quadrangle measuring 160 feet in length and 150 feet in width. Within, several gardens are meticulously arranged with sandy paths and flowerbeds, housing eight of the oldest olive trees in the area, whose girths range from 18 to 21 feet. Their massive trunks appear to unite various thick branches, resembling a cluster of columns, while the ground is adorned with flowers and shrubs, protecting the extensive roots from the sun.
This is the renowned Garden of Gethsemane, where the rock signified the spot where the Lord's disciples slumbered during His final prayers, and the location of Judas's infamous kiss. Just a short distance from the Garden of Gethsemane sits the burial site of the Mother of God, with a small door granting access to the cave where, according to tradition, the Savior languished before Judas's betrayal. This cave, referred to as the "grotto of agony," became the backdrop for events that occurred 18 and a half centuries ago on the night of 14 Nisan in 34 A.D. It was through this Kedar valley, on that monumental night, that Jesus and eleven apostles traversed after celebrating the Passover meal in the upper room of Zion. The garden of Gethsemane, situated on the same slope that ultimately led to His betrayal at the hands of Judas Iscariot, becomes a pivotal location in the narrative of Christ's suffering.
While the appearance of this area has changed since the days of Christ's earthly ministry, the devastation wrought by Pompey and later by Titus created a landscape bereft of the lush gardens that once thrived around Jerusalem. The Mount of Olives, in particular, bore witness to the crucifixion of countless Jews during the Roman conquests. Following Hadrian's corruption of the land, vegetation once abundant has diminished significantly. However, the evening of the Lord's passion offered a different scene: vibrant green vineyards, fig trees, and silvery olive trees once densely populated the mountainsides. In the soft moonlight of Nisan, as the Jews celebrated Passover, the landscape resembled a splendid tapestry rolling down toward Gethsemane.
The term Gethsemane denotes a place of oil production, indicating its association with the olive grove that at one time flourished at the Mount of Olives. These groves were part of the sanctuary and frequently offered refuge to wayfarers during religious observances. Though the locality may look different today, the significance remains, as tradition consistently identifies this as the location of Jesus' final hours. Even if the present eight ancient olive trees do not vividly conjure images of those critical moments, their proximity to the historic site affirms the belief in its authenticity.
Despite claims to the contrary, historical accounts dating back to the fourth century support the recognition of Gethsemane at its present location. Pilgrims throughout history have described their visits, firmly establishing this site as integral to the events surrounding Judas's betrayal. The overarching narrative presented by the Evangelists indicates a profound connection to this land. John’s Gospel uniquely recounts the Lord’s lengthy farewell discourse, while the synoptic Gospels briefly note their descent towards Gethsemane. This suggests that Gethsemane was a destination rather than merely a stop along the way to the Mount of Olives.
Though some have attempted to cast doubt on the current site of Gethsemane, the accumulated testimony and the cave known as the Grotto of Agony offer strong and enduring evidence of its authenticity. Despite the passage of time, the essence of Gethsemane remains; it is the place where the Savior wrestled in agony before His ultimate sacrifice—a moment unparalleled in the annals of history.
THEOSIS