[8] Was Jesus born at Migdal-Eder, Bethlehem?

Is there any evidence for the ‘Tower of the Flock’ at Bethlehem being Jesus’ birthplace?

How did the shepherds know where to find the baby Jesus in Bethlehem?

The directions to find him were vague, “born this day in the city of David… You will find a baby wrapped in swaddling cloths and lying in a manger.” ¹

The city of David was Bethlehem, but beyond that, these directions tell us nothing.
How could the shepherds find a baby in the many houses with a ground-floor room to keep their animals? (More about that later.)
It was also in a small city, about the size of a modern village, and at night when most people were asleep, so they could not ask if anybody knew about a newborn baby.

But there is now a suggestion that in those few words is a cryptic clue that tells us of a very specific place…

1. The traditional view of Jesus’ birth at Bethlehem.

We are told that Jesus was born in Bethlehem in the gospels of Matthew and Luke.

Now after Jesus was born in Bethlehem of Judea in the days of Herod the King, behold, wise men [Magi] from the east came to Jerusalem…”

Matthew 2:1 ESV

Matthew jumps straight in with the visit of the Magi and does not record the shepherd’s visit, but he does say that Jesus was born in Bethlehem.
Whereas Luke goes into a lot of detail:

And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem because he was of the house and lineage of David, to be registered with Mary, his betrothed, who was with child.
And while they were there, the time came for her to give birth.
And she gave birth to her firstborn son and wrapped him in swaddling cloths [cloth wrapped tightly around the baby] and laid him in a manger [lit. ‘manger or stall’], because there was no place for them in the inn [lit. ‘guest room’].”

Luke 2:4-7 ESV

The word ‘inn’ has been translated from the Greek ‘κατάλυμα’ (kataluma) meaning a ‘guest room’ and this has caused a lot of confusion over the years creating the nativity scene of a stable at an Inn.
But this is not a biblical view, because:

Most houses (be they of a commoner or a king) had a guest-room or lodging place (katalyma, κατάλυμα) where a traveler could pause to eat or sleep for a period of time.
This is the word that is usually, though incorrectly, translated ‘inn’ in Luke 2:7.
When in the katalyma, the traveler received the hospitality and protection of the family who lived there…
There were proper inns (pandocheion, πανδοχεῖον) at certain places along the network of roads in the Roman Empire, though only one is mentioned in the Gospels: the inn of the parable of the good Samaritan (Luke 10:34)…
it seems as though proper inns were not a significant part of first century AD Judea, and that travelers who were fortunate enough not to overnight in the open typically stayed in a katalyma instead.”

‘Do You Know These Details of Jesus’ Birth in Bethlehem?’ Lexham Press. ³

So for Joseph and Mery, there were no guest rooms available anywhere in Bethlehem, so it needs some research into where Jesus was potentially born…

Many believe that Jesus was born in a cave in Bethlehem and the Church of the Nativity was later built over that cave:

The site of the Nativity of Jesus was identified by St. Justin Martyr, a 2nd-century Christian apologist, as a manger in ‘a cave close to the village’;
the cave, now under the nave of the Church of the Nativity in the heart of the town, has been continuously venerated by Christians since then.
St. Helena (c. 248–c. 328). Mother of the first Christian Roman emperor (Constantine I), had a church built over the cave…”

‘Bethlehem town, West Bank’ Encyclopaedia Britannica. ⁴

St. Justin Martyr (c. 100-c. 165) was one of the most important Greek philosopher-apologists in the early Christian church, ⁵ born only about 70 years after Jesus’ crucifixion and raised near Bethlehem. He wrote:

But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger…”

‘Dialogue with Trypho’ Saint Justin Martyr (110-165) Translated by Alexander Roberts and James Donaldson. Chapter 78 Logos Library. ⁶

We know that the Nativity story within the stable of an Inn is not historically correct, so we are left with three possibilities:

• A cave in or near to Bethlehem.
• A room where the animals were kept below a katalyma (guest room) in someone’s house in Bethlehem.
• In the holding area of the tower of the flock (Migdal-Eder) near Bethlehem.

2. What was Bethlehem like at the birth of Jesus?

Matthew J. Grey describes the area around Bethlehem in Jesus’ time:

The slopes of Bethlehem’s surrounding hills and their adjacent fields provided fertile agricultural lands for harvesting wheat and barley (see Ruth 1:22; 2:1–3; and 4:11), which likely gave the village its Hebrew name, ‘House of Bread.’
These sloping hills also contained terraced orchards of olive trees, exposed patches of limestone bedrock pocked with natural caves, and large stretches of natural brush, all of which made the countryside around Bethlehem ideal for local shepherds to graze flocks of sheep and goats.
One such shepherd from the village was David, who as a young man was anointed by the prophet Samuel to rule over Israel (1 Samuel 16:1–13).”

‘O Little Village of Bethlehem’: Archaeological insights into the setting of Jesus’ birth’ By Matthew J. Grey, Brigham Young University. The Church News. ⁷

And Matthew J. Grey describes more:

…the natural topography in this region and archaeological surveys conducted near Bethlehem provide glimpses into the first-century landscape of the surrounding countryside, including natural grottos for sheltering animals;
low stone fences to delineate grazing spaces;
watchtowers made from stacked fieldstones to offer security;
and small immersion pools (miqva’ot) cut into the bedrock, which allowed agricultural workers to maintain the biblical standards of ritual purity required to handle produce or animals that would be sent to the temple.”

‘O Little Village of Bethlehem’: Archaeological insights into the setting of Jesus’ birth’ By Matthew J. Grey, Brigham Young University. The Church News.

The Mishnah is a collection of rabbinic traditions that are outside of the Scriptures but they can sometimes provide a contextual background to enable us to understand a biblical situation.
There are several different translations of the Mishnah where the words sheep and cattle seem to be interchangeable. ⁸
The Gemara is a collection of rabbinic commentaries on the Mishnah.

Here it says that cattle/sheep cannot be raised north, west or south of Jerusalem and Bethlehem, but because the desert is to the east they could be managed there.
Also, cattle (and sheep?) could be raised in forests:

MISHNA VII.: No tender cattle must be raised in Palestine, but they may be raised in Syria and in the deserts of Palestine…
GEMARA: The rabbis taught:
“No tender cattle must be raised in Palestine but in its forests; in Syria, however, even in the inhabited places, and, of course, in all other places.”
Another Boraitha states: No tender cattle must be raised in Palestine but in the deserts of Judea, and in those of the village of Achu…” “

‘Tractate Bava Kama: Chapter 7’ Mishna VII. Jewish Virtual Library. ⁹

So, any sheep raised for sacrifices would need to be raised in the dryer areas of scrubland east of Jerusalem and Bethlehem.

3. The details surrounding, “You will find a baby wrapped in swaddling cloths and lying in a manger.”

Luke continues to describe the details around the birth of Jesus:

And in the same region there were shepherds out in the field [lit. ‘living outdoors’], keeping watch over their flock by night.
And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear.
And the angel said to them,
‘Fear not, for behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord. And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.‘
And suddenly there was with the angel a multitude of the heavenly host praising God and saying,
‘Glory to God in the highest, and on earth peace among those with whom he is pleased!’ “

Luke 2:7-14 ESV

The Pharisees demanded that Jesus show them a ‘sign’ from heaven, the disciples asked what would be the ‘signs’ for the end of the world, Jesus said that false prophets would perform great ‘signs’, so what great ‘sign’ did the angels give to declare that the Messiah, God’s Son had come in human flesh?

‘A baby wrapped in swaddling cloths and lying in a manger’! Surely this is not a great sign!

So the shepherds knew that the baby, who had been born that day, was the coming Messiah [or ‘Christ’ in Greek] and was somewhere within the area of Bethlehem.

The first part of the sign, ‘you will find a baby wrapped in swaddling cloths’ was of no use on its own, because all babies at that time were wrapped tightly in cloth to stop them from moving around.

The second part of the sign, ‘and lying in a manger.’ meant that the baby was where animals live and eat – not very helpful if that is taken in isolation because many people had animals living in their houses:

The commoners house contained only one room for the whole family.
They all lived happily on one hard mud floor (2 Samuel 12:3), they would raise the family, and sleep through the night in this one room.
If one were to walk through the front door they might see a child lying in a hammock wrapped in swaddling clothes, and a woman seated at her hand-mill.
Inside you might also find lamps, stoves, beds, fireplaces, and windows and chimneys.
The animals were kept in an enclosed area on a slightly lower level with no roof, the ox, the ass, the goats and other animals.
There were stairs leading outside to the roof.”

‘First Century Israelite Houses’ Bible History. ¹⁰

So, considering it was during the night, how could the shepherds knock on every door to see if a baby was lying in a manger, surely they needed more information than this?

But if the two clues are put together ‘a baby wrapped in swaddling cloths… and lying in a manger’ could it have meant a very exciting prospect to those shepherds?

Did the shepherds know exactly where to go from just those two clues?

When the angels went away from them into heaven, the shepherds said to one another,
‘Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.’
And they went with haste and found Mary and Joseph, and the baby lying in a manger.
And when they saw it, they made known the saying that had been told them concerning this child.
And all who heard it wondered at what the shepherds told them.
But Mary treasured up all these things, pondering them in her heart.
And the shepherds returned glorifying and praising God for all they had heard and seen, as it had been told them.”

Luke 2:13-20 ESV

So, the appealing proposal is that they went straight to Migdal-Eder – the ‘Tower of the Flock.’
Joseph Lenard is of this opinion:

From the description of the ‘swaddling clothes’ and the ‘manger,’ the shepherds knew right where to go to find the babe.
Where was that? My position is that they went to where the newborn lambs were typically wrapped in swaddling clothes in the manger – in the ‘Tower of the Flock’ (Migdal Edar), not far from where they were tending the sheep which birthed the lambs used for sacrifice in the Temple.
The ‘Lamb of God,’ as John the Baptist called Jesus, was born in the unique place where the other lambs used for sacrifice were born.
Indeed, that was a unique ‘sign’ to these shepherds – that this baby was, indeed, the ‘Savior, Christ the Lord,’ the promised Messiah, as told to them by the angel which appeared to them, and as foretold by the Prophets of Israel.”

‘Jesus’ Birth – The Case for Migdal Edar. Where Was Jesus Born?’ By Joseph Lenard. Truth in Scripture. ¹²

This sounds exciting but as yet, no evidence has been found that the lambs raised for sacrifice were wrapped in swaddling cloths.

Why would the shepherds go to Migdal-Eder?

4. What’s interesting about Migdal-Eder – the Tower of the Flock?

The book of Micah in the Old Testament contains several prophecies about the Messiah who was to come, for example:

But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days.
Therefore he shall give them up until the time when she who is in labor has given birth; then the rest of his brothers shall return to the people of Israel.
And he shall stand and shepherd his flock in the strength of the Lord, in the majesty of the name of the Lord his God.”

Micah 5:2-4 ESV

Just seven verses back from the quote above is this intriguing verse:

And you, O tower of the flock [‘Migdal-Eder’], hill of the daughter of Zion,
to you shall it come, the former [‘first, primary, former’] dominion shall come,
kingship [‘kingdom, dominion’] for the daughter of Jerusalem.”

Micah 4:8 ESV

It is talking about a place called Migdal-Eder [ ‘מִגְדַּל־עֵדֶר’ ] which means ‘the tower of the flock’ and some believe that it was a small stone tower near Bethlehem.
The phonetic spelling is mig-dal’-ay’-der.

The prophecy states that at this place, Migdal-Eder, the first or primary dominion will come to the daughter of Jerusalem – which is a metaphor for Israel and the loving, caring, patient relationship God has with His chosen people. ¹³

Alfred Edersheim (1825–1889) was a Jewish convert to Christianity and a Biblical scholar, educated at a local gymnasium (secondary school) and also in the Talmud and Torah at a Hebrew school. In 1841 he entered the University of Vienna and was later converted to Christianity in Pest when he met John Duncan, a Free Church of Scotland chaplain.¹⁵
The theory of Jesus being born at Migdal Eder seems to have been inspired by Alfred Edersheim who made these comments:

And yet Jewish tradition may here prove both illustrative and helpful.
That the Messiah was to be born in Bethlehem, was a settled conviction.
Equally so was the belief, that He was to be revealed from Migdal Eder, ‘the tower of the flock.’ [ See Targum Pseudo-Jonathan on Gen. 35:21 below. ]
This Migdal Eder was not the watch-tower for the ordinary flocks which pastured on the barren sheep-ground beyond Bethlehem, but lay close to the town, on the road to Jerusalem. A passage in the Mishnah ¹⁶ leads to the conclusion, that the flocks, which pastured there, were destined for Temple-sacrifices, [In fact the Mishnah ¹⁷ expressly forbids the keeping of flocks throughout the land of Israel, except in the wildernesses—and the only flocks otherwise kept, would be those for the Temple-services***. ¹⁸ ] and, accordingly, that the shepherds, who watched over them, were not ordinary shepherds.
The latter were under the ban of Rabbinism, on account of their necessary isolation from religious ordinances, and their manner of life, which rendered strict legal observance unlikely, if not absolutely impossible.
The same Mishnic passage also leads us to infer, that these flocks lay out all the year round, since they are spoken of as in the fields thirty days before the Passover—that is, in the month of February, when in Palestine the average rainfall is nearly greatest.
Thus, Jewish tradition in some dim manner apprehended the first revelation of the Messiah from that Migdal Eder, where shepherds watched the Temple-flocks all the year round.
Of the deep symbolic significance of such a coincidence, it is needless to speak.
It was, then, on that ‘wintry night’ of the 25th of December, that shepherds watched the flocks destined for sacrificial services, in the very place consecrated by tradition as that where the Messiah was to be first revealed.”

‘The Life and Times of Jesus the Messiah’, vol. 1 Alfred Edersheim, (New York: Longmans, Green, and Co., 1896) ¹⁹

*** Alfred Edersheim wrote “the only flocks otherwise kept, would be those for the Temple-services” but I was unable to find that within the Baba Kamma 7:7 or 80a [William Davidson Edition – English].

There are several Targums (translations) of the Pentateuch.
One Palestinian Targum, known as ‘Jonathan’, is virtually a complete translation and a commentary. It was translated from the Torah and prophetic lectionaries into Aramaic from diverse periods. ²⁰

Genesis 35:21 in our Bible says: “Israel journeyed on and pitched his tent beyond the tower of Eder.” ²¹ but in the Targum Pseudo-Jonathan adds information to it, so that it reads:

And Jakob proceeded and spread his tent beyond the tower of Eder, the place from whence, it is to be, the King Meshiha will be revealed at the end of the days.”

Targum Pseudo-Jonathan on Gen. 35:21²²

It is not known when that comment was written about King Meshiha (Messiah) being revealed at the tower of Eder (Migdal-Eder).
It would have originated from oral traditions that were later written down somewhere between the 4th to the 14th century. ²³

The Mishnah is a written collection of the rabbinic oral traditions that accompany the Torah. It is used for interpretation, application, observances, judgments of rabbis on certain laws of purity, and the performance of sacrificial rituals, and serves as a commentary on the Torah.
It is arranged into 6 divisions, one being Shekalim and it instructs on treating things found during festivals. ²⁴
In Shekalim chapter seven mentions the name Migdal Eder and states:

If an animal that is fit for the altar was found straying, from Jerusalem and as far as Migdal Eder, and similarly if it was found within that distance from Jerusalem in any other direction, it is presumed that the animal came from Jerusalem.
Most of the animals in Jerusalem were designated for offerings, and presumably this one was as well.
Males are presumed to be burnt-offerings, as only males are brought as burnt-offerings. Females are presumed to be peace-offerings, as it is permitted to bring a female peace-offering.
Rabbi Yehuda says: An animal that is fit for the Paschal offering, i.e., a one-year-old male lamb or kid, is presumed to be a Paschal offering, provided that it was found within thirty days before the Festival of Passover .”

Shekalim: Chapter 7:4

This is talking about the rabbinic tradition in specifying a certain radius from Jerusalem, but why name Migdal Eder which to us is so insignificant a place close to Bethlehem on the road to Jerusalem?
It is so meaningless that we don’t actually know where it is.
If it was just the distance from Jerusalem, why not choose a more permanent bigger landmark?
So perhaps it was known as THE area for raising animals for the sacrifices.

Another possibility is that Migdal Eder was a lost and found place for livestock which would include sheep, goats, and cattle because these were all used for sacrifices at the Temple.

Migdal Eder is near Bethlehem and Rachel’s grave.
Jacob’s family were travelling when Rachel started into labour.
She named him Ben-Oni: ‘Son of Sorrow’ but unfortunately she died shortly after giving birth to him.
Jacob changed his name to Benjamin meaning ‘Son of My Right Hand’

Interestingly, the two meanings of the names of Rachel’s son can be applied to Jesus:

• Son of Sorrow – Jesus Man of Sorrows.
• Son of My Right Hand – Jesus seated at the right hand of God.

“So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day. Israel journeyed on and pitched his tent beyond the tower of Eder.” ²⁵

We do not know how far Jacob travelled from Rachel’s tomb to the tower of Eder (Migdal-Eder).
The birth of Benjamin may be significant in having a connection with Migdal-Eder, but there is no proof, it is just speculation.

5. What does the first dominion refer to concerning Migdal-Eder?

And you, O tower of the flock [‘Migdal-Eder’], hill of the daughter of Zion,
to you shall it come, the former [‘first, primary, former’] dominion shall come,
kingship [‘kingdom, dominion’] for the daughter of Jerusalem.”

Micah 4:8 ESV

Matthew Henry (1662-1714), was a beloved commentator on the Scriptures.
He began preaching at the age of 23 and was pastor of a church in Chester for 25 years. ²⁶
In his commentary he writes that the ‘the former dominion shall come’ in Micah 4:8 refers to:

…the kingdom of the Messiah (and to that the Chaldee-paraphrase refers it) and had its accomplishment when God gave to our Lord Jesus the throne of his father David (Lu. 1:32),
set him king upon the holy hill of Zion and gave him the heathen for his inheritance (Ps. 2:6),
made him, his first-born, higher than the kings of the earth, Ps. 89:27; Dan. 7:14. David, in spirit, called him Lord, and (as Dr. Pocock observes) he witnessed of himself, and his witness was true, that he was greater than Solomon, none of their dominions being like his for extent and duration.
The common people welcomed Christ into Jerusalem with hosannas to the son of David, to show that it was the first dominion that came to the daughter of Zion; and the evangelist applies it to the promise of Zion’s king coming to her, Mt. 21:5; Zec. 9:9.”

‘Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged’ Matthew Henry (Peabody: Hendrickson, 1994), 1538.

So Micah 4:8 refers to the coming of the Messiah, which this verse tells us will be at Migdal-Eder – ‘the Tower of the Flock’, but where is this tower?

6. Where is Migdal-Eder, the Tower of the Flock, in relation to Bethlehem?

So in the section above we’ve seen that the coming of the Messiah should be at Migdal-Eder – ‘the Tower of the Flock’ (Micah 4:8)
The other prophecy in Micah (5:2-4) tells us that the ruler in Israel, the Messiah, will be born in Bethlehem.
So, where is Migdal-Eder in relation to Bethlehem?

St. Jerome (347-419/420) was a biblical translator, monastic leader, hermit, and priest. His numerous biblical, ascetical, monastic, and theological works profoundly influenced the early Middle Ages. He wrote a Latin translation of the Bible, the Vulgate. In 386 he settled in Bethlehem and with Paula finished a monastery. ²⁷
In a letter to Eustochium, he wrote about Paula’s life and death describing what they saw as they walked around Israel.
When at Bethlehem he wrote:

After this Paula went a short distance down the hill to the tower of Edar, that is of the flock, near which Jacob fed his flocks, and where the shepherds keeping watch by night were privileged to hear the words:
‘Glory to God in the highest and on earth peace, goodwill toward men.’
While they were keeping their sheep they found the Lamb of God…”

‘Letter cviii. To Eustochium.’ The Principal Works of St. Jerome ²⁸

So probably around the year 400 A.D., there was a known ‘tower of Edar, [Migdal-Eder], tower of the flock somewhere near Bethlehem.

The map below shows the concentration of stone watchtowers as of 2013 to the west of Bethlehem (the black marks on the bottom right of the inset diagram).
It just shows how common it was to build towers to keep fresh fruit and vegetables in and to guard their plot of land.
Towers were also built by shepherds to raise lambs and to keep guard over their flock, but these were more likely to be situated east of Jerusalem and Bethlehem.

The problem is that we do not know where Migdal-Eder, the tower of the flock, was situated and whether a specific tower ever housed Joseph, Mary and Jesus.

7. What the commentators say about Micah 4:8

We have not achieved any rock-hard evidence so far, but there is a lot of potential for Migdal-Eder being the birthplace of Jesus, or is it just too good to be true?

For me, the truth should be found within the correct interpretation of Micah 4:8 so let’s look at what some of the commentators say:

[1] Matthew Poole (1624–1679) was an English Non-conformist theologian and biblical commentator. ³⁰
He wrote on Micah 4:8

‘O tower of the flock’: some refer this to that tower Edar, in the neighbourhood of Bethlehem, built there for the shepherds’ more convenient watching over their flocks.
The prophet [Micah] may possibly allude to this.
In the church, Christ’s flock, there is a tower built for defence of his flock, but it is that name which is a strong tower, to which the righteous run, and are safe.
But there was a tower of this denomination in Jerusalem, through which tower the flocks of sheep were driven into the sheep market; this one tower, by synecdoche, put for the whole city Jerusalem.
‘The strong hold’ [translated as ‘hill’ in the ESV Bible] ‘Ophel’ as it is in the Hebrew, and perhaps were better rendered a proper name of that impregnable fort, 2 Chronicles 27:3; another considerable part put for the whole.
‘The daughter of Zion’ or, O daughter of Zion; so it will be an explication of what the prophet before meant by the tower Edar and Ophel, i.e. O Zion, O Jerusalem, both in the typical and in the mystical sense.”

‘Micah 4:8’ Matthew Poole’s Commentary. Bible Hub. ³¹

Matthew Poole acknowledges that some people believe the tower is connected with the shepherds and Jesus’ birth, but his inclination is towards Micah 4:8 relating to the city of Jerusalem.

[2] Joseph Benson (1748-1821) was the most eminent of the early Methodist ministers in England. Charles Spurgeon wrote that his work was characterized by “solid learning, soundness of theological opinion, and an edifying attention to experimental and practical religion.”
He commented on Micah 4:8

And thou, O tower of the flock — Or, of Eder, as Archbishop Newcome and many others translate the word, considering it as a proper name; a tower in or near Beth-lehem; see Genesis 35:21.
Or, as some think, a tower near the sheep-gate in Jerusalem, (Nehemiah 3:1; Nehemiah 3:32,) put here for the whole city.
The word signifies a flock; the strong hold of the daughter of Zion — Hebrew, Ophel, a strong fort.
Both expressions seem to be put for the whole city.
Unto thee shall it come, even the first dominion — This was intended to signify the great honour coming to mount Zion, that the former dominion, the government, after seventy years’ captivity, should return to the former royal family, the house of David, and continue in it till Shilo came.”

‘Micah 4’ Benson Commentary. ³²

Joseph Benson seems to sway towards the prophecy relating to Jerusalem.

[3] Matthew Henry (1662-1714) was an English Presbyterian minister and Bible expositor. His biblical exegesis profoundly influenced British revival leaders like John and Charles Wesley and George Whitefield and, consequently, evangelical churches throughout the world. ³³

These verses relate to Zion and Jerusalem, here called the tower of the flock or the tower of Edor;
we read of such a place (Gen. 35:21) near Bethlehem; and some conjecture it is the same place where the shepherds were keeping their flocks when the angels brought them tidings of the birth of Christ, and some think Bethlehem itself is here spoken of, as ch. 5:2.
Some think it is a tower at that gate of Jerusalem which is called the sheep-gate (Neh. 3:32), and conjecture that through that gate Christ rode in triumph into Jerusalem.
However, it seems to be put for Jerusalem itself, or for Zion the tower of David. All the sheep of Israel flocked thither three times a year; it was the stronghold (Ophel, which is also a name of a place in Jerusalem, Neh. 3:27), or castle, of the daughter of Zion.”

‘Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged’ in One Volume Matthew Henry. (Peabody: Hendrickson, 1994), 1538.

Here Matthew Henry suggests four different views that could apply to Micah 4:8
1) The tower of the flock or the tower of Edor near Bethlehem where the shepherds were keeping their flocks.
2) That Bethlehem itself is here spoken of.
3) That it is a tower at that gate of Jerusalem which is called the sheep gate and conjecture that Christ rode in triumph into Jerusalem through it.
4) However, Matthew Henry put it for Jerusalem itself, or Zion the tower of David.

[4] Albert Barnes (1798-1870) was an American Presbyterian minister and biblical scholar best known for his extensive commentary on the Bible is still influential among Christians of all denominations.
C.H. Spurgeon made this comment about Albert Barnes, “His Old Testament volumes are to be greatly commended as learned and laborious, and the epistles are useful as a valuable collection of the various opinions of learned men.” ³⁴
Barnes commenting on Micah 4:8 wrote:

And thou, O tower of the flock – “‘Tower of Ader,’ which is interpreted ‘tower of the flock,’ about 1000 paces (a mile) from Bethlehem,” says Jerome who lived there, “and foresignifying (in its very name) by a sort of prophecy the shepherds at the Birth of the Lord.”
There Jacob fed his sheep Genesis 35:21, and there (since it was hard by Bethlehem) the shepherds, keeping watch over their flocks by night, saw and heard the Angels singing,
“Glory to God in the highest, and on earth peace, good will toward men.”
The Jews inferred from this place that the Messiah should be revealed there.
Stronghold – (Ophel ) of the daughter of Zion Ophel was a strong place in the South of Jerusalem, the last which the wall, enclosing Zion, reached, before, or as, it touched on the Eastern porch of the temple , with whose service it was connected…
Yet, as a symbol of all Jerusalem, Ophel is as remarkable, as the “tower of the flock” is as to Bethlehem. For Ophel, although fortified, is no where spoken of…
Both then are images of lowliness.
The lonely Shepherd tower, for Bethlehem, the birthplace of David;
Ophel for Jerusalem, of which it was yet but an outlying part, and deriving its value probably as an outwork of the temple.
Both symbols anticipate the fuller prophecy of the littleness, which shall become great in God…
In lowliness Christ came, yet is indeed a Tower protecting and defending the sheep of His pasture, founded on earth in His Human Nature, reaching to Heaven in His divine; “a strong Tower; the righteous runneth into it, and is safe” Proverbs 18:10…
The (A) kingdom to the daughter of Jerusalem – that is, a kingdom, which should not be of her, but which should come to her; not her’s by right, but by His right, who should merit it for her, and, being King of kings, makes His own, “kings and priests unto God and His Father” Revelation 1:6…”

‘Barnes Notes on the Bible’ Albert Barnes. ³⁵

Albert Barnes seems to embrace both the tower of the flock and Jerusalem being described within the prophecy of Micah 4:8.

8. Is there a conclusion to Migdal-Edar being the birthplace of Jesus?

Looking at some of the Bible commentaries, there again seems no definite winner.
The thought that Migdal Edar was the birthplace of Jesus has not been ruled out and neither has it been confirmed as true fact.

We cannot conclude that the sheep that were kept around Migdal Edar were absolutely destined for the temple sacrifices.

There appears to be no evidence that the shepherds who tended these sheep for sacrifice were linked to priests.
But, there could have been special shepherds whose sole task was to raise and care for the lambs and sheep until they got delivered to the Temple.

No evidence has been uncovered to show that the lambs were wrapped in swaddling cloth to stop them from being made unclean or damaged, although, if true, it would give a greater emphasis to the ‘sign’ given to the shepherds.

If Jesus was born in the ‘Tower of the Flock’ where the lambs were raised for sacrifice then that would have been an immense message to those visiting shepherds that this baby was THE Lamb of God.

About thirty years later after Jesus’ birth, when John the Baptist saw Jesus by the River Jordan he cried out, “Behold, the Lamb of God, who takes away the sin of the world!” ³⁶
What if John’s proclamation had an eye towards the circumstances of Jesus’ birth?

When was Jesus born, calculated by looking at various key points: when the temple was built, Jesus’ baptism, etc.
See what happened at Jesus’ birth onwards, his childhood and to John the Baptist’s ministry.
Timeline from 600 B.C. to Jesus’ birth.
There is a lot of planetary and star information, so can the Star of Bethlehem be proved?
There is non-Christian Evidence of Jesus Christ as a historical figure.
What is Judaism’s perspective of Jesus?

References and credits – open in new tabs:

1. Luke 2:12 ESV  ↩

2. Shepherds Fields, Bethlehem. Image creator: Ogden, D. Kelly (Daniel Kelly), 1947-Date Original: 1980-1989. Publisher Digital: Brigham Young University. Dept. of Religious Education, Harold B. Lee Library. 2002. ↩

3. ‘Do You Know These Details of Jesus’ Birth in Bethlehem?’ Lexham Press. 30 November 2021. ↩

4. ‘Bethlehem town, West Bank’ Encyclopaedia Britannica. Last Updated: Dec 24, 2023 ↩

5. ‘St. Justin Martyr – Christian apologist’ Encyclopaedia Britannica. Last Updated 12 December 2023 ↩

6. ‘Dialogue with Trypho’ Saint Justin Martyr (110-165) Translated by Alexander Roberts and James Donaldson. Chapter 78 Logos Library. ↩

7. ‘O Little Village of Bethlehem’: Archaeological insights into the setting of Jesus’ birth’ By Matthew J. Grey, Brigham Young University. The Church News. 19 Dec 2022 ↩

8. ‘Migdal Eder, Season of Yeshua’s Birth’ Ancient Scrolls Online. 29 December 2019 ↩

9. ‘Tractate Bava Kama: Chapter 7’ Mishna VII. Jewish Virtual Library.  ↩

10. ‘First Century Israelite Houses’ Bible History. ↩

11. Wheat Fields and Rocky Hillside, Shepherds Fields, Bethlehem. Image Creator: Telford, John, 1944- Date Original: 1998. Publisher Digital: Brigham Young University. Dept. of Religious Education, Harold B. Lee Library. 2002. ↩

12. ‘Jesus’ Birth – The Case for Migdal Edar. Where Was Jesus Born?’ By Joseph Lenard. Truth in Scripture. 21 January 2017. ↩

13. ‘What does the Bible mean when it refers to a “Daughter of Zion”?’ Got Questions Ministries. ↩

14. Shepherding in Shepherd’s Fields, Bethlehem. Image creator: Ogden, D. Kelly (Daniel Kelly), 1947-Date Original: 1980-1989. Publisher Digital: Brigham Young University. Dept. of Religious Education, Harold B. Lee Library. 2002. ↩

15. ‘Alfred Edersheim’ Wikipedia last edited on 16 December 2023. ↩

16. Shekalim: Chapter 7:4 ↩

17. Baba Kamma. 7:7 ↩

18. Baba Kamma. 80 a ↩

19. ‘The Life and Times of Jesus the Messiah’, vol. 1 Alfred Edersheim, (New York: Longmans, Green, and Co., 1896), 186–188. Archive. ↩

20. ‘The Aramaic Targums’ Encyclopaedia Britannica. ↩

21. Genesis 35:21 ESV ↩

22. Targum Pseudo-Jonathan on Gen. 35:21 ↩

23. ‘Targum Pseudo-Jonathan’ Wikipedia last edited on 21 November 2023 ↩

24. ‘Migdal Eder, Season of Yeshua’s Birth’ Ancient Scrolls Online. 29 December 2019  ↩

25. Genesis 35:19-21 ESV ↩

26. ‘Who is Matthew Henry? Alliance of Confessing Evangelicals. ↩

27. ‘St. Jerome – Christian scholar’ By Walter John Burghardt. Encyclopaedia Britannica. ↩

28. ‘Letter cviii. To Eustochium.’ The Principal Works of St. Jerome. Bible Hub.  ↩

29. Ministry of Tourism and Antiquities. Department of Antiquities and Cultural Heritage, Palestine 2013 ↩

30. ‘Matthew Poole’ Wikipedia last edited on 21 June 2022. ↩

31. ‘Micah 4:8’ Matthew Poole’s Commentary. Bible Hub. ↩

32. ‘Micah 4’ Benson Commentary.  ↩

33. ‘Who was Matthew Henry, and what is the Matthew Henry Commentary on the Whole Bible?’ Got Questions Ministries. ↩

34. ‘Barnes Commentary on Ruth – Note from C H Spurgeon on Albert Barnes’ Preset Austin. Updated: 21 April 2023. ↩

35. ‘Barnes Notes on the Bible’ Albert Barnes.  ↩

36. John 1:29, ESV ↩