Among the various names for this valley, the Biblical designation of Kedar—meaning dark or gloomy—remains the most ancient and widely recognized. During the Second Temple period, a subterranean conduit was established from a reservoir beneath the altar of burnt offerings, redirecting the blood from sacrificial animals through this channel into another reservoir within the brook of Kedar, where it was sold to nourish gardens.
The Talmud notes that at the southwest corner of the altar, there were two pits resembling nostrils, through which the blood that was sprinkled on the altar's western and southern sides flowed into this channel and subsequently to the brook of Kedar. The valley is mentioned in both the Old and New Testaments and is referenced by historians such as Josephus, Eusebius, and Jerome. In various passages, including 2 Kings 15:23 and 1 Kings 2:37, it is referred to as the brook or valley of Cedron, indicating its significance. Early Christian tradition also referred to this valley as the valley of Jehoshaphat, possibly linked to the prophetic declaration in Joel regarding God's judgment upon the nations (Joel 3:12). The oldest known guide to the Holy Land, the Bordeaux Pilgrim, noted, “Here lies the valley of Jehoshaphat,” a sentiment echoed by Theodosius in circa 530 AD: “There the Lord will judge the righteous and the wicked.”
The valley of Jehoshaphat initiates at the northern edge of Jerusalem, progressing east, tracing the north of the royal tombs, and then descending southward at the city's northeastern corner. This valley continues along the eastern side of the city, converging with the valley of Gihon, and ultimately flows under the name Wady en-Nar toward the Dead Sea. Its northern section opens up into a wide expanse, but narrows and deepens as it extends southward. At the St. Stephen’s Gate, one can observe steep banks reaching heights of 100 feet. Here, faint traces of water or streambeds suggest that, once upon a time, a substantial flow may have filled the valley of Kedar, which now only sees seasonal streams following abundant rain. Southward, at the site of Absalom's tomb, the valley compresses into a 40-50 step-wide gorge between the mountains.
Historically, the valley of Jehoshaphat has served as a burial ground. Layers of human remains, from the city’s ancient Jebusite inhabitants to the ashes of those who suffered during Jerusalem’s many devastations, are deeply embedded in its earth. This thick layer of debris made it impossible for an archaeological exploration, led by the English engineer Warren, to unearth fresh soil even at depths of 80 feet. The westward slope features crumbling Muslim tombs, while the east side of the Mount of Olives is dotted with Jewish sepulchers. Notable monuments such as the elaborate tomb of Absalom and the somber burial place of Zechariah distinguish this area, richly inscribed in Hebrew.
Two stone structures, spanning six steps in width and sixteen steps in length, are positioned within the brook of Kedar. The upper bridge, featuring an arch form, sits beneath St. Stephen’s Gate, while the lower bridge is located below Absalom’s tomb. Both constructions connect to the western slope of the Mount of Olives, the outline of which beautifully rises on the horizon. The Mount of Olives, situated a Sabbath journey from Jerusalem, is reported by sources such as Josephus Flavius to be a little less than 5 stadia away from the city, while Eucherius places it at 1,000 stadia. Theodosius measured this distance at 7 stadia, or one mile, while the Itinerary of Bernard noted the valley of Jehoshaphat to be roughly 1,000 paces from Jerusalem.
Rising with three distinct peaks, the central summit towers above the other two, much like a human head rests upon its shoulders. This peak, elevated 175 feet above Zion and 600 feet above the valley of Kedar, is traditionally revered as the location of the Ascension of our Lord Jesus Christ. This site was notably marked by Constantine the Great and is now adorned with an octagonal mosque and a monastery of dervishes, providing a splendid view of Jerusalem and its surroundings. The northern peak has been associated with the Galilean men who looked to the heavens as their ascended Lord disappeared from their sight. The southernmost peak, referred to as the Mount of Temptation, links to the biblical accounts of Solomon’s transgressions.
The western slope of the Mount of Olives is adorned with ancient olive and fig trees. At the base, along the road that leads from St. Stephen's Gate toward Bethany and Jericho, a rectangular enclosure, measuring 160 feet long and 150 feet wide, is formed by a tall stone wall. This entire area is segmented by wooden lattices into several gardens, featuring sandy paths and neatly arranged flowerbeds, including the eight oldest olive trees on the Mount of Olives. Each tree has stumps averaging 18-21 feet in circumference and exhibits signs of having endured for over a millennium, their roots sprawling beneath a canopy of smaller flora that provides respite from the sun's heat. This site is known as the garden of Gethsemane, where one can identify both the rock upon which the Lord’s disciples dozed during their Master’s agonizing prayer and the spot of Judas’ betrayal. Nearby, a small door leads to the cave where it is traditionally believed the Lord spent His last, agonizing hours prior to Judas’ treachery, a site now marked by a chapel, named the Grotto of Agony.
On the night of Nisan 14, 34 A.D., an unparalleled event unfolded in this garden. This very valley of Kedar or Jehoshaphat was traversed by the Lord Jesus Christ and eleven apostles as they made their way following the Passover meal in the upper room of Zion. Situated along the slope of the Mount of Olives was the garden of Gethsemane, providing sanctuary for Him in those final hours before Judas Iscariot’s kiss delivered Him into the hands of His captors.
Today's landscape may not resemble the serene environment of Jesus’ earthly ministry. Historical records indicate that as early as Pompey’s time, many of the local gardens were ruined. The Roman army, during the embargo against the fortress of Antonin, could only find trees in distant areas. Over time, the olive trees on the Mount of Olives, soaked in the blood of countless defeated Jews, emblematic of their suffering, suffered little reprieve from destruction. This bleak picture of the Mount of Olives is in stark contrast to the vibrant greenery that once flourished on the night of the Lord’s agony, with the hillside alive with vineyards, fig trees, and mulberry trees, all accentuated by the glimmer of silvery olive leaves under the full Nisan moon during Passover.
To perceive Gethsemane through the lens of the current garden is to miss the richness of its past. Gethsemane, translating to "oil press," was historically characterized by lush olive groves that swept over the western slopes of the Mount of Olives. While these groves belonged to sacred grounds, they were unconfined areas where weary travelers could find respite during their pilgrimages.
While the contemporary identification of the site may seem limited, the essence of the location remains unchanged. These eight ancient olive trees, even if incapable of vividly depicting the true scene of Christ’s suffering, present a glimmer of authenticity about the actual place. Tradition consistently recognizes Gethsemane’s placement in proximity to these venerable trees, never seeking another site. The Bordeaux traveler, despite not naming Gethsemane outright, draws a clear reference to where Judas betrayed our Lord, stating that those traveling from Jerusalem to the eastern gate and ascending the Mount of Olives would find the valley known as Jehoshaphat on the left side, where the vineyards stand, including the stone where Judas Iscariot betrayed Christ.
Further, ancient traditions point to the place of Christ’s intensive prayers, leading to the garden of Gethsemane, described as being at the mouth of the valley of Jehoshaphat. Many witnesses from the fourth century onwards agree on its validity. Nevertheless, in recent times, some have questioned the authenticity of the current Gethsemane. An article by Edward Falkener, published in an English journal, posited that the site is supported only by the eight olive trees, which, though ancient, cannot be definitively linked to the time of Christ.
In seeking the true location of Gethsemane, Falkener turns to the Gospels, presenting what might be original interpretations of the synoptic accounts. The three first Evangelists state that after the Last Supper, Jesus traveled to the Mount of Olives, yet the modern Gethsemane lies in a valley, adjacent to a brook, diverging from a traditional mountain setting. The Gospel of John identifies the location as a place of solitude known to Judas, suggesting it could be near the road rather than tucked away in seclusion.
Reflecting on the upper room of the Last Supper, which tradition holds was situated in the southwestern sector of Jerusalem, it’s important to note that transitioning from there to contemporary Gethsemane would not require navigating through busy streets, as Falkener implies. Instead, one could position themselves around the city wall, creating a route that might have sufficiently allowed for the entirety of the Lord’s farewell discourse before His impending suffering.
Ultimately, we continue to affirm the authenticity of the present site of Gethsemane. The trees currently situated there may not have directly witnessed Christ's last prayer, but countless pilgrims have gathered beneath them, believing they stand in the precise location where the Only Begotten Son of God spent His final night on earth. It is plausible that the existing eight trees could have thrived from the descendent roots of the very trees that offered Him shade on that harrowing night. While the true garden was certainly broader than this small area, we can rest assured that the present Gethsemane indeed forms a part of that sacred ground where the Lord Jesus Christ endured His last hours before His triumph over death and sin.
THEOSIS