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[[File:JPF - Old City From Mount Scopus.jpg|thumb|right|The Old City of Jerusalem, as seen from across the Kidron Valley.]]
[[Berkas:JPF - Old City From Mount Scopus.jpg|jmpl|ka|Kota Tua Yerusalem, dipandang dari seberang Lembah Kidron.]]
[[File:KidronValleyFromOldCity.JPG|thumb|right|Kidron Valley viewed from the Old City of Jerusalem.]]
[[Berkas:KidronValleyFromOldCity.JPG|jmpl|ka|Lembah Kidron dipandang dari Kota Tua Yerusalem.]]


'''Kidron''' (Transliterasi Latin: ''Cedron'', dari {{lang-he|נחל קדרון}}, ''Naḥal Qidron''; "Lembah Qidron"; {{lang-ar|وادي الجوز}}, ''Wadi al-Joz'') adalah nama lembah dan sungai yang terletak tepat di sebelah timur bagian Kota Tua [[Yerusalem]], memisahkan "Bukit Bait Allah" (''Temple Mount'') dengan [[Bukit Zaitun]]. Membujur terus ke timur melalui padang gurun Yudea, menuju [[Laut Mati]], menurun sedalam 4000 kaki sepanjang 20 mil. Tempat pemukiman Israel, ''Kedar'', terletak di tebing di atas lembah itu, dan namanya berasal dari nama lembahnya. Daerah tempat tinggal ''Wadi Al-Joz'' menggunakan nama lembah dalam bahasa Arabnya.<ref>Goffart, Walter. After Rome’s Fall. Toronto: University of Toronto Press, 1998.</ref> [[Alkitab]] menyebut lembah Kidron sebagai "Lembah Yosafat" (''Emek Yehoshafat''). Menurut nubuat akhir zaman (eskatologi) Yahudi, lembah ini adalah tempat kembalinya nabi [[Elia]], diikuti dengan kedatangan [[Messias]], serta peperangan melawan [[Gog dan Magog]] yang kemudian menuju kepada Hari Penghakiman (kiamat).<ref>Goffart, Walter. After Rome’s Fall. Toronto: University of Toronto Press, 1998.</ref>
'''Kidron''' (Transliterasi Latin: ''Cedron'', dari {{lang-he|נחל קדרון}}, ''Naḥal Qidron''; "Lembah Qidron"; {{lang-ar|وادي الجوز}}, ''Wadi al-Joz'') adalah nama lembah dan sungai yang terletak tepat di sebelah timur bagian Kota Tua [[Yerusalem]], memisahkan "Bukit Bait Allah" (''Temple Mount'') dengan [[Bukit Zaitun]]. Membujur terus ke timur melalui padang gurun Yudea, menuju [[Laut Mati]], menurun sedalam 4000 kaki sepanjang 20 mil. Tempat pemukiman Israel, ''Kedar'', terletak di tebing di atas lembah itu, dan namanya berasal dari nama lembahnya. Daerah tempat tinggal ''Wadi Al-Joz'' menggunakan nama lembah dalam bahasa Arabnya.<ref name=Goffart>Goffart, Walter. After Rome’s Fall. Toronto: University of Toronto Press, 1998.</ref> [[Alkitab]] menyebut lembah Kidron sebagai "Lembah Yosafat" (''Emek Yehoshafat''). Menurut nubuat akhir zaman (eskatologi) Yahudi, lembah ini adalah tempat kembalinya nabi [[Elia]], diikuti dengan kedatangan [[Mesias]], serta peperangan melawan [[Gog dan Magog]] yang kemudian menuju kepada Hari Penghakiman (kiamat).<ref name=Goffart/>
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The central point of reference for the Kidron Valley is its confluence of Jerusalem’s richest concentration of rock-hewn tombs. This area, located on the periphery of the village [[Silwan]], was one of the main burial grounds of Jerusalem in the Second Temple Period.<ref>Hachlili, Rachel. Jewish Funerary Customs, Practices and Rites in the Second Temple Period. Boston: Brill, Leiden, 2005. </ref> Several of these tombs were also used later in time, either as burial or as shelters for hermits and monks of the large monastic communities, which inhabited the Kidron Valley.<ref>Goodman, Martin. Jews in a Graeco-Roman World. Oxford: Clarendon Press, 1998.</ref> The ancient tombs in this area attracted the attention of ancient travelers, most notably [[Benjamin of Tudela]].
The central point of reference for the Kidron Valley is its confluence of Jerusalem’s richest concentration of rock-hewn tombs. This area, located on the periphery of the village [[Silwan]], was one of the main burial grounds of Jerusalem in the Second Temple Period.<ref>Hachlili, Rachel. Jewish Funerary Customs, Practices and Rites in the Second Temple Period. Boston: Brill, Leiden, 2005. </ref> Several of these tombs were also used later in time, either as burial or as shelters for hermits and monks of the large monastic communities, which inhabited the Kidron Valley.<ref>Goodman, Martin. Jews in a Graeco-Roman World. Oxford: Clarendon Press, 1998.</ref> The ancient tombs in this area attracted the attention of ancient travelers, most notably [[Benjamin of Tudela]].
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The Itinerary maintains a parallel track throughout with respect to Jewish sovereignty and the Kidron Valley area. It is the main historical document used by modern archeologists and historians to identify the Kidron Valley and its historical significance. Historians also glean information regarding cultural settlement patterns and Jewish societal norms from this text. When Benjamin narrates his travels among the Jews in Damascus, the lists of communal elders diminish. This fact would coincide with the traditions of the Middle Eastern communities that held a more hierarchic code of government. In several communities we meet individuals with the honorific title, Nasi, or “Prince.” This title seems to indicate that its bearer ascribed his family lineage to the house of King David. The function of these men was governance of the community.
The Itinerary maintains a parallel track throughout with respect to Jewish sovereignty and the Kidron Valley area. It is the main historical document used by modern archeologists and historians to identify the Kidron Valley and its historical significance. Historians also glean information regarding cultural settlement patterns and Jewish societal norms from this text. When Benjamin narrates his travels among the Jews in Damascus, the lists of communal elders diminish. This fact would coincide with the traditions of the Middle Eastern communities that held a more hierarchic code of government. In several communities we meet individuals with the honorific title, Nasi, or “Prince.” This title seems to indicate that its bearer ascribed his family lineage to the house of King David. The function of these men was governance of the community.
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== Catatan Alkitab mengenai lembah Kidron ==
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Alkitab menyebut lembah Kidron ini "Lembah Yosafat" ({{lang-en|Valley of Jehoshaphat}}; ({{lang-he|עמק יהושפט}}), ''emeq Yehoshafat''; artinya "lembah di mana '''[[YHWH|TUHAN (YHWH)]]''' akan menghakimi") Di zaman raja-raja [[Perjanjian Lama]], lembah ini diidentifikasi sebagai "Taman Raja" (''the King’s Garden''); para raja memiliki tanah di daerah ini.<ref>Adler, Marcus Nathan. The Itinerary of Benjamin of Tudela. London: Oxford University Press, 1907. </ref> Lembah Kidron juga dikenal sebagai "Lembah Raja" dan disinilah [[Absalom]] putra [[Daud]] mendirikan tugu monumen untuk mengenangnya. Diduga tempat yang disebut dengan "Lembah Raja" ini adalah di sekitar En-rogel, yang merupakan ujung lebih bawah dari Lembah Kidron.<ref> Kloner, Amos, and Boaz Zissu. The Necropolis of Jerusalem in the Second Temple Period. Leuven: Peeters, 2007. </ref>


Tidak semua pakar setuju dengan pandangan tradisional bahwa Lembah Kidron ini sama dengan Lembah Yosafat. Komentator Alkitab Adam Clarke berpendapat bahwa "Lembah Penghakiman" itu adalah suatu tempat simbolik.<ref>http://www.godrules.net/library/clarke/clarkejoe3.htm</ref> Catatan tertua yang menghubungkan Lembah Kidron dengan Lembah Yosafat adalah dari abad ke-4 M.<ref>http://www.studylight.org/enc/isb/view.cgi?number=T5301</ref>
==Kidron Valley in Eschatology==
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The Bible calls the Valley "[[Valley of Jehoshaphat]] - Emek Yehoshafat" ({{lang-he|עמק יהושפט}}), meaning "The valley where God will judge." In the times of the Old Testament kings, the Kidron Valley was identified with, at least in part, the King’s Garden; the kings owned land in the area.<ref>Adler, Marcus Nathan. The Itinerary of Benjamin of Tudela. London: Oxford University Press, 1907. </ref> That the Kidron Valley was also known as the King’s Valley and in which Absalom set up his monumental pillar, is problematic. The Bible does not make this identification explicit, and the association can only be inferred as associated with En-rogel, which is at the lower end of the Kidron Valley.<ref> Kloner, Amos, and Boaz Zissu. The Necropolis of Jerusalem in the Second Temple Period. Leuven: Peeters, 2007. </ref>

It should be noted that not all scholars agree with the traditional view that the Kidron Valley is the location of the Valley of Jehoshaphat. Biblical commentator Adam Clarke maintains this view, claiming that the Valley of Judgment is a symbolic place.<ref>http://www.godrules.net/library/clarke/clarkejoe3.htm</ref> Kidron Valley was not associated with the Valley of Jehoshaphat until the 4th century AD.<ref>http://www.studylight.org/enc/isb/view.cgi?number=T5301</ref>


Sebuah bagian Alkitab menyebutkan bahwa Allah akan mengumpulkan semua bangsa di "Lembah Yosafat" ({{Alkitab|Yoel 3:2, Yoel 3:12}}). Beberapa pakar meyakini bahwa Lembah Yosafat (“Yahweh akan menghakimi” ) merujuk kepada bagian lembah yang terletak di antara Yerusalem dan Bukit Zaitun di sebelah timurnya. Diyakini di lembah ini raja [[Yosafat]] mengalahkan musuh-musuhnya ({{Alkitab|2 Tawarikh 20:26). Identifikasi dengan Lembah Kidron dianggap dimulai dari abad ke-4, dan tidak cukup catatan untuk menghubungkannya dengan tempat ini sebelum zaman [[Kekristenan]].
A passage in the Bible mentions that God will assemble all nations in the “Valley of Jehoshaphat” (Joel Joel 3:2, Joel 3:12). Some hold that the Valley of Jehoshaphat (“Yahweh shall judge” ) refers to the valley situated between Jerusalem and the Mount of Olives to the east. It was in this valley where king Jehoshaphat is thought to have overthrown the enemies of Israel (2Chr. 2Chr. 20:26). Its identification with the Kidron Valley, which began in the fourth century, is somewhat uncertain since no actual valley of this name is known to pre-Christian antiquity.


"'''Tugu peringatan Absalom'''" (''Monument of Absalom'') dinamakan sesuai tradisi Yahudi dari [[Kitab 2 Samuel]] [[2 Samuel 18|pasal 18;18]]:
:''Sewaktu hidupnya Absalom telah mendirikan bagi dirinya sendiri tugu yang sekarang ada di Lembah Raja, sebab katanya: "Aku tidak ada anak laki-laki untuk melanjutkan ingatan kepada namaku." Dan ia telah menamai tugu itu menurut namanya sendiri; sebab itu sampai hari ini tugu itu dinamai orang: tugu peringatan Absalom.''<ref>{{Alkitab|2 Samuel 18:18}}</ref>
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==Tomb Sites==
==Tomb Sites==
The Akeldama complex includes three separate burial caves, hewn into the Jerusalemite rock surface. Each cave contained two to three changers with loculi (burial niches,) and an inner chamber hewn with arcosolia (arched shelves) and burial troughs.<ref> Hachlili, Rachel. Jewish Funerary Customs, Practices and Rites in the Second Temple Period. Boston: Brill, Leiden, 2005. </ref> Special chambers serve as ossuary repositories. Decorated stone doors fitted with pivots closed some of the chambers.
The Akeldama complex includes three separate burial caves, hewn into the Jerusalemite rock surface. Each cave contained two to three changers with loculi (burial niches,) and an inner chamber hewn with arcosolia (arched shelves) and burial troughs.<ref> Hachlili, Rachel. Jewish Funerary Customs, Practices and Rites in the Second Temple Period. Boston: Brill, Leiden, 2005. </ref> Special chambers serve as ossuary repositories. Decorated stone doors fitted with pivots closed some of the chambers.
The tombs on the eastern side of the Kidron Valley are among the most well- known landmarks of ancient Jerusalem. These are the tombs of Absalom and Jehoshaphat, the tomb of Benei Hezir and the tomb of Zechariah, dating from the Hasmonaean period to the Jewish War.<ref>Avni, Gideon, Zvi Greenhut, and Tamar Shadmi. The Akeldama Tombs: Three Burial Caves in the Kidron Valley, Jerusalem. Jerusalem: Israel Antiquities Authority, 1996. </ref> Only the few wealthy and respected families of the time were able to afford tombs in this area.
The tombs on the eastern side of the Kidron Valley are among the most well- known landmarks of ancient Jerusalem. These are the tombs of Absalom and Jehoshaphat, the tomb of Benei Hezir and the tomb of Zechariah, dating from the Hasmonaean period to the Jewish War.<ref>Avni, Gideon, Zvi Greenhut, and Tamar Shadmi. The Akeldama Tombs: Three Burial Caves in the Kidron Valley, Jerusalem. Jerusalem: Israel Antiquities Authority, 1996. </ref> Only the few wealthy and respected families of the time were able to afford tombs in this area.


The tomb of Zechariah is about 24 ft southwest of the façade of the tomb of Benei Hezir (Hezir Family).<ref>Avni, Gideon, Zvi Greenhut, and Tamar Shadmi. The Akeldama Tombs: Three Burial Caves in the Kidron Valley, Jerusalem. Jerusalem: Israel Antiquities Authority, 1996. </ref> It is a square monolith with a three-stepped base. The upper section comprises a pyramid on a base. The form, free stands in a rectangular form hewn from surrounding rock. The Monument of Absalom is named following the Jewish tradition in II Sam. 18, 18: “now Absalom in his lifetime had taken and set up for himself the pillar which is in the King’s Valley, for he said; I have no son to keep my name in remembrance, he called the pillar his own name; and it is called Absalom’s monument to this day.”
The tomb of Zechariah is about 24 ft southwest of the façade of the tomb of Benei Hezir (Hezir Family).<ref>Avni, Gideon, Zvi Greenhut, and Tamar Shadmi. The Akeldama Tombs: Three Burial Caves in the Kidron Valley, Jerusalem. Jerusalem: Israel Antiquities Authority, 1996. </ref> It is a square monolith with a three-stepped base. The upper section comprises a pyramid on a base. The form, free stands in a rectangular form hewn from surrounding rock.
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[[File:Alleys of Jehoshaphat and Jerusalem. Loculi in Absalom's pillar.jpg|thumbnail|left|Loculi dalam pilar [[Absalom]].]]
[[Berkas:Alleys of Jehoshaphat and Jerusalem. Loculi in Absalom's pillar.jpg|jmpl|kiri|Loculi dalam pilar [[Absalom]].]]
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===Archeological Detail===
===Archeological Detail===
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There is a controversial proposal to reconstruct part of the valley in a Palestinian neighborhood of East Jerusalem and turn it into a park to be called the [[Garden of the King]].<ref name=Selig>[http://www.jpost.com/Israel/Article.aspx?id=168833] Gan Hamelech residents wary of Barkat’s redevelopment plan, Abe Selig, Feb. 16, 2010, Jerusalem Post.</ref>
There is a controversial proposal to reconstruct part of the valley in a Palestinian neighborhood of East Jerusalem and turn it into a park to be called the [[Garden of the King]].<ref name=Selig>[http://www.jpost.com/Israel/Article.aspx?id=168833] Gan Hamelech residents wary of Barkat’s redevelopment plan, Abe Selig, Feb. 16, 2010, Jerusalem Post.</ref>
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== Foto ==
{{Commons}}
*[http://www.co-ground.com/travel/page14_photos.html Area ''Greater Kidron Valley'', sebelah tenggara Yerusalem]
*[http://www.co-ground.com/travel/page13.html Ujung utara lembah Kidron (Silwan dan [[Getsemani]])]


== Referensi ==
== Referensi ==
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== Lihat pula ==
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[[Category:Tempat di Alkitab]]
[[Category:Wadi]]
* [[Absalom]]
* [[Penangkapan Yesus]]
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[[Category:Tempat di Israel]]
* [[Yosafat]]
* Bagian [[Alkitab]] yang berkaitan: [[2 Samuel 18]], [[2 Tawarikh 20]], [[Yoel 3]], [[Matius 26]]

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[[Kategori:Tempat di Alkitab]]
[[Kategori:Wadi]]
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[[Kategori:Tempat di Israel]]

Revisi terkini sejak 12 November 2018 02.23

Kota Tua Yerusalem, dipandang dari seberang Lembah Kidron.
Lembah Kidron dipandang dari Kota Tua Yerusalem.

Kidron (Transliterasi Latin: Cedron, dari bahasa Ibrani: נחל קדרון‎, Naḥal Qidron; "Lembah Qidron"; bahasa Arab: وادي الجوز, Wadi al-Joz) adalah nama lembah dan sungai yang terletak tepat di sebelah timur bagian Kota Tua Yerusalem, memisahkan "Bukit Bait Allah" (Temple Mount) dengan Bukit Zaitun. Membujur terus ke timur melalui padang gurun Yudea, menuju Laut Mati, menurun sedalam 4000 kaki sepanjang 20 mil. Tempat pemukiman Israel, Kedar, terletak di tebing di atas lembah itu, dan namanya berasal dari nama lembahnya. Daerah tempat tinggal Wadi Al-Joz menggunakan nama lembah dalam bahasa Arabnya.[1] Alkitab menyebut lembah Kidron sebagai "Lembah Yosafat" (Emek Yehoshafat). Menurut nubuat akhir zaman (eskatologi) Yahudi, lembah ini adalah tempat kembalinya nabi Elia, diikuti dengan kedatangan Mesias, serta peperangan melawan Gog dan Magog yang kemudian menuju kepada Hari Penghakiman (kiamat).[1]

Catatan Alkitab mengenai lembah Kidron[sunting | sunting sumber]

Alkitab menyebut lembah Kidron ini "Lembah Yosafat" (bahasa Inggris: Valley of Jehoshaphat; (bahasa Ibrani: עמק יהושפט‎), emeq Yehoshafat; artinya "lembah di mana TUHAN (YHWH) akan menghakimi") Di zaman raja-raja Perjanjian Lama, lembah ini diidentifikasi sebagai "Taman Raja" (the King’s Garden); para raja memiliki tanah di daerah ini.[2] Lembah Kidron juga dikenal sebagai "Lembah Raja" dan disinilah Absalom putra Daud mendirikan tugu monumen untuk mengenangnya. Diduga tempat yang disebut dengan "Lembah Raja" ini adalah di sekitar En-rogel, yang merupakan ujung lebih bawah dari Lembah Kidron.[3]

Tidak semua pakar setuju dengan pandangan tradisional bahwa Lembah Kidron ini sama dengan Lembah Yosafat. Komentator Alkitab Adam Clarke berpendapat bahwa "Lembah Penghakiman" itu adalah suatu tempat simbolik.[4] Catatan tertua yang menghubungkan Lembah Kidron dengan Lembah Yosafat adalah dari abad ke-4 M.[5]

Sebuah bagian Alkitab menyebutkan bahwa Allah akan mengumpulkan semua bangsa di "Lembah Yosafat" (Yoel 3:2, Yoel 3:12). Beberapa pakar meyakini bahwa Lembah Yosafat (“Yahweh akan menghakimi” ) merujuk kepada bagian lembah yang terletak di antara Yerusalem dan Bukit Zaitun di sebelah timurnya. Diyakini di lembah ini raja Yosafat mengalahkan musuh-musuhnya ({{Alkitab|2 Tawarikh 20:26). Identifikasi dengan Lembah Kidron dianggap dimulai dari abad ke-4, dan tidak cukup catatan untuk menghubungkannya dengan tempat ini sebelum zaman Kekristenan.

"Tugu peringatan Absalom" (Monument of Absalom) dinamakan sesuai tradisi Yahudi dari Kitab 2 Samuel pasal 18;18:

Sewaktu hidupnya Absalom telah mendirikan bagi dirinya sendiri tugu yang sekarang ada di Lembah Raja, sebab katanya: "Aku tidak ada anak laki-laki untuk melanjutkan ingatan kepada namaku." Dan ia telah menamai tugu itu menurut namanya sendiri; sebab itu sampai hari ini tugu itu dinamai orang: tugu peringatan Absalom.[6]
Loculi dalam pilar Absalom.

Referensi[sunting | sunting sumber]

  1. ^ a b Goffart, Walter. After Rome’s Fall. Toronto: University of Toronto Press, 1998.
  2. ^ Adler, Marcus Nathan. The Itinerary of Benjamin of Tudela. London: Oxford University Press, 1907.
  3. ^ Kloner, Amos, and Boaz Zissu. The Necropolis of Jerusalem in the Second Temple Period. Leuven: Peeters, 2007.
  4. ^ http://www.godrules.net/library/clarke/clarkejoe3.htm
  5. ^ http://www.studylight.org/enc/isb/view.cgi?number=T5301
  6. ^ 2 Samuel 18:18

31°47′14″N 35°19′11″E / 31.78722°N 35.31972°E / 31.78722; 35.31972

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