Jerusalem : the Topography Economics and History
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Jerusalem in Classical Ages: a Critical Review
Mediterranean Archaeology and Archaeometry, Vol. 14, No 2, pp. 139-154 Copyright © 2014 MAA Printed in Greece. All rights reserved. JERUSALEM IN CLASSICAL AGES: A CRITICAL REVIEW Sultan Abdullah Ma'ani1, Abd alrzaq Al-Maani 2, Mohammed Al-Nasarat2 1Queen Rania Institute of Tourism and Heritage, Hashemite University, Jordan 2Department of History, Al-Hussein Bin Talal University, Ma’an, Jordan Received: 07/10/2013 Accepted: 06/12/2013 Corresponding author: [email protected] ABSTRACT This study is a review and in several cases it sheds light upon the history of Jerusalem City during the Roman and Byzantine epochs through focusing on a) the demography of the city, b) the names which had been mentioned in historical sources, c) ancient inscrip- tions and d) its urban design. The review goes through Jewish sources, particularly those which deal with the reign of the Roman leader, Pompey (Pompey the Great) and the Maccabees (Machabees); the reign of the Roman Emperor, Titus, during which the Jews were tortured; the reign of the Roman king of Jews, Herod (or Herod the Great); the reign of the Roman Emperor, Ha- drian; and the converting of the City from paganism to Christianity. KEYWORDS: Jerusalem, Roman epoch, Byzantine epoch, Hasmonean dynasty, historical sources, inscriptions. 140 MA'ANI et al 1. DEMOGRAPHY OF THE CITY The Jewish historian, Josephus, said that Herod built in the City a sports stadium and Jerusalem is a city fenced with valleys, a horse-racing hippodrome (Al-Fanny, 2007, situated above a mountains range in Central p.15). Palestine. This range extends between the Jerusalem, as the other big cities of Pales- Palestinian coast to the west and the Negev tine and Syria, uses the Latin language as an desert to both the east and south. -
Israel and Judah: 18. Temple Interior and Dedication
Associates for Scriptural Knowledge • P.O. Box 25000, Portland, OR 97298-0990 USA © ASK, March 2019 • All rights reserved • Number 3/19 Telephone: 503 292 4352 • Internet: www.askelm.com • E-Mail: [email protected] How the Siege of Titus Locates the Temple Mount in the City of David by Marilyn Sams, July 2016 Formatted and annotated by David Sielaff, March 2019 This detailed research paper by independent author Marilyn Sams is one of several to follow her 2015 book, The Jerusalem Temple Mount Myth. Her book was inspired by a desire to prove (or disprove) Dr. Ernest Martin’s research in The Temples That Jerusalem Forgot. Ms. Sams wrote a second book in 2017, The Jerusalem Temple Mount: A Compendium of Ancient Descriptions expanding the argument in her first book, itemizing and analyzing 375 ancient descriptions of the Temple, Fort Antonia, and environs, all confirming a Gihon location for God’s Temples.1 Her books and articles greatly advance Dr. Martin’s arguments. David Sielaff, ASK Editor Marilyn Sams: The siege of Titus has been the subject of many books and papers, but always from the false perspective of the Jerusalem Temple Mount’s misidentification.2 The purpose of this paper is to illuminate additional aspects of the siege, in order to show how they cannot reasonably be applied to the current models of the temple and Fort Antonia, but can when the “Temple Mount” is identified as Fort Antonia. Conflicts Between the Rebellious Leaders Prior to the Siege of Titus A clarification of the definition of “Acra” is crucial to understanding the conflicts between John of Gischala and Simon of Giora, two of the rebellious [Jewish] faction leaders, who divided parts of Jerusalem 1 Her second book shows the impossibility of the so-called “Temple Mount” and demonstrate the necessity of a Gihon site of the Temples. -
Jerusalem: City of Dreams, City of Sorrows
1 JERUSALEM: CITY OF DREAMS, CITY OF SORROWS More than ever before, urban historians tell us that global cities tend to look very much alike. For U.S. students. the“ look alike” perspective makes it more difficult to empathize with and to understand cultures and societies other than their own. The admittedly superficial similarities of global cities with U.S. ones leads to misunderstandings and confusion. The multiplicity of cybercafés, high-rise buildings, bars and discothèques, international hotels, restaurants, and boutique retailers in shopping malls and multiplex cinemas gives these global cities the appearances of familiarity. The ubiquity of schools, university campuses, signs, streetlights, and urban transportation systems can only add to an outsider’s “cultural and social blindness.” Prevailing U.S. learning goals that underscore American values of individualism, self-confidence, and material comfort are, more often than not, obstacles for any quick study or understanding of world cultures and societies by visiting U.S. student and faculty.1 Therefore, international educators need to look for and find ways in which their students are able to look beyond the veneer of the modern global city through careful program planning and learning strategies that seek to affect the students in their “reading and learning” about these fertile centers of liberal learning. As the students become acquainted with the streets, neighborhoods, and urban centers of their global city, their understanding of its ways and habits is embellished and enriched by the walls, neighborhoods, institutions, and archaeological sites that might otherwise cause them their “cultural and social blindness.” Jerusalem is more than an intriguing global historical city. -
Armenian Christians in Jerusalem: 1700 Years of Peaceful Presence*
Laury Haytayan1 Прегледни рад Arab Region Parliamentarians Against Corruption UDK:27(479.25)(569.44) ARMENIAN CHRISTIANS IN JERUSALEM: 1700 YEARS OF PEACEFUL PRESENCE* Abstract This paper examines the presence of the Armenians in Jerusalem for the past 1700 years. This historical account sheds the light on the importance of Jerusa- lem for the Armenians, especially for the Armenian Church that was granted the authority to safeguard the Holy Places in the Holy Land with the Greek and Latin Churches. During the centuries, the Armenians survived all the conquests and were able to find all sorts of compromises with all the different powers that conquered Jerusalem. This study shows that the permanent presence is due to the wise religious authorities and the entire Armenian community who had no backing from super powers but they had their religious beliefs and their per- sistence in safeguarding the Holy Places of Christianity. The author takes the reader back in History by stopping at important events that shaped the history of the Armenians in the Holy Land. Key words: Jerusalem, Armenians, Crusaders, Holy Land, St James Monas- tery, Old City, Armenian Quarter. Introduction This paper comes at a time when Christians in Iraq and Egypt are being mas- sacred in their churches, Christians in Nazareth are being forbidden to decorate a Christmas tree in public space, and Christians in Lebanon are seeking to pre- serve their political rights to safeguard their presence in their Homeland. At a time, when the Palestinian Authority is alerting the International Community of the danger of the continuous and ferocious settlement construction in East Jerusalem by the State of Israel, and at a time when Christians of the East are being silent on the fate of Jerusalem by leaving it in the hands of the Palestinian and Israeli negotiators, hoping that the Unites States will be the caretaker of the Christians of Jerusalem. -
Ordinary Jerusalem 1840–1940
Ordinary Jerusalem 1840–1940 Angelos Dalachanis and Vincent Lemire - 978-90-04-37574-1 Downloaded from Brill.com03/21/2019 10:36:34AM via free access Open Jerusalem Edited by Vincent Lemire (Paris-Est Marne-la-Vallée University) and Angelos Dalachanis (French School at Athens) VOLUME 1 The titles published in this series are listed at brill.com/opje Angelos Dalachanis and Vincent Lemire - 978-90-04-37574-1 Downloaded from Brill.com03/21/2019 10:36:34AM via free access Ordinary Jerusalem 1840–1940 Opening New Archives, Revisiting a Global City Edited by Angelos Dalachanis and Vincent Lemire LEIDEN | BOSTON Angelos Dalachanis and Vincent Lemire - 978-90-04-37574-1 Downloaded from Brill.com03/21/2019 10:36:34AM via free access This is an open access title distributed under the terms of the prevailing CC-BY-NC-ND License at the time of publication, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. The Open Jerusalem project has received funding from the European Research Council (ERC) under the European Union’s Seventh Framework Programme (FP7/2007-2013) (starting grant No 337895) Note for the cover image: Photograph of two women making Palestinian point lace seated outdoors on a balcony, with the Old City of Jerusalem in the background. American Colony School of Handicrafts, Jerusalem, Palestine, ca. 1930. G. Eric and Edith Matson Photograph Collection, Library of Congress. https://www.loc.gov/item/mamcol.054/ Library of Congress Cataloging-in-Publication Data Names: Dalachanis, Angelos, editor. -
Names of the Authors and of the Papers Contributed by Them
INDEX TO NAMES OF THE AUTHORS AND OF THE PAPERS CONTRIBUTED BY THEM. Baldenspergcr, P. J., Esq. PAGE Beth-Dejan , • 114 Bergheim, Samuel, Esq;- The Identification of the City of David-Zion and Millo 120 Birch, Rev. W. F., M.A.- 'fhe Sepulchres of David on Ophel 261 The City of David-Zion not at" Goliath's Castle" 263 The Rock of Etam and the Cave of .A.dullam 338 Bliss, F. ,T., Ph.D.- Third Report of the Excavations at Jerusalem 9-25 Fourth . ,, . _,, 97-108 .. 305-320 Si:x;th " · .. ,, " Narrative of an_ Expedition to Moab and Gilead in March, 1895 203 Conder, Major C. R., D.C.L., LL.D., M.R.A.S., ,R.E. N cites on the Quarterly Statement 87 The Hreniatite Weight 191 The .A.ssyrians in Syria 191 Notes on Dr. Bliss's Discoveries at Jerusalem 330 No.tes on the July Quaderly Statement .. 332 Dalton, Rev. Canon J. N., C.M.G.- · N-ote on the First Wail-of Ancient Jerusalem and the Present Excavations 26 Note on Dr. Bliss's Lejjfm in Moab 332 Note on Colonel Watson's Paper on the Stoppage of the Jordan 334 Davis, Ebenezer, Esq.- N.qtes_ on the Hrematite .Weigh~ from Samaria • , 187 Dickie, Archibald Campbell, Esq., A.R.I.B.A.- Fifth Report on the Ei;;ca-vations of Jerusalem , , 235 IV Ewing, Rev. W.- PAGE Greek and other Inscriptions collected in the Hamitn, edited by A. G. Wright, Esq., and .A. Souter, Esq., M.A. 41, 131, 265, 355 .A Journey in the Haumn 60, 161,281,355 Fowler, Rev. -
Temple in Jerusalem Coordinates: 31.77765, 35.23547 from Wikipedia, the Free Encyclopedia
Log in / create account article discussion edit this page history Temple in Jerusalem Coordinates: 31.77765, 35.23547 From Wikipedia, the free encyclopedia Bet HaMikdash ; "The Holy House"), refers to Part of a series of articles on ,שדקמה תיב :The Temple in Jerusalem or Holy Temple (Hebrew a series of structures located on the Temple Mount (Har HaBayit) in the old city of Jerusalem. Historically, two Jews and Judaism navigation temples were built at this location, and a future Temple features in Jewish eschatology. According to classical Main page Jewish belief, the Temple (or the Temple Mount) acts as the figurative "footstool" of God's presence (Heb. Contents "shechina") in the physical world. Featured content Current events The First Temple was built by King Solomon in seven years during the 10th century BCE, culminating in 960 [1] [2] Who is a Jew? ∙ Etymology ∙ Culture Random article BCE. It was the center of ancient Judaism. The Temple replaced the Tabernacle of Moses and the Tabernacles at Shiloh, Nov, and Givon as the central focus of Jewish faith. This First Temple was destroyed by Religion search the Babylonians in 587 BCE. Construction of a new temple was begun in 537 BCE; after a hiatus, work resumed Texts 520 BCE, with completion occurring in 516 BCE and dedication in 515. As described in the Book of Ezra, Ethnicities Go Search rebuilding of the Temple was authorized by Cyrus the Great and ratified by Darius the Great. Five centuries later, Population this Second Temple was renovated by Herod the Great in about 20 BCE. -
Sifting Antiquity on the Temple Mount Sifting Project Temple Mount Sifting Project Investigates Temple Mount Soil
Sifting Antiquity on the Temple Mount Sifting Project Temple Mount Sifting Project investigates Temple Mount soil Sacred to Jews, Christians and Muslims, the Temple Mount in Jerusalem is today a contested site. Archaeological excavations are not allowed here, though one project—the Temple Mount Sifting Project—has been analyzing soil that came from the Temple Mount since 2004. Preserved as a nearly rectangular man-made platform, the Temple Mount stretches 36 acres—equivalent to about 28 football fields. Located in the current Old City of Jerusalem, the site was where King Solomon built the First Temple in the 10th century B.C.E., where the Second Temple was erected in Aerial view of the Temple Mount in Jerusalem. 516 B.C.E., and where King Herod rebuilt the Temple and Photo: Andrew Shiva’s photo is licensed under expanded the Temple Mount in 19 B.C.E. The Temple Mount CC-BY-SA 3.0. is the holiest site in Judaism. The Temple Mount has been a Christian pilgrimage site since at least the fourth century C.E., when the Pilgrim of Bordeaux chronicled his journey through the Holy Land. The Jerusalem Temple is referenced several time in the New Testament—it is where Jesus drove out merchants and overturned the money-changers’ tables to cleanse the Temple (Mark 11:15–19; Matthew 21:12–17; Luke 19:45– 48). At the southern end of the Temple Mount (Arabic: Haram al-Sharif, or “Noble Sanctuary”) sits al-Aqsa Mosque (“the farthest mosque”)—the third holiest site in Islam—where in Islamic tradition the prophet Muhammad was transported from Mecca on the Night Journey, and at the center of the Temple Mount is the Dome of the Rock, a gold-domed shrine commemorating the site where Muhammad ascended to heaven (Sura 17:1). -
Israel 2019 International Religious Freedom Report
ISRAEL 2019 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary This section covers Israel, including Jerusalem. In December 2017, the United States recognized Jerusalem as the capital of Israel. It is the position of the United States that the specific boundaries of Israeli sovereignty in Jerusalem are subject to final status negotiations between the parties. The Palestinian Authority (PA) exercises no authority over Jerusalem. In March 2019, the United States recognized Israeli sovereignty over the Golan Heights. A report on the West Bank and Gaza, including areas subject to the jurisdiction of the PA, is appended at the end of this report. The country’s laws and Supreme Court rulings protect the freedoms of conscience, faith, religion, and worship, regardless of an individual’s religious affiliation, and the 1992 “Basic Law: Human Dignity and Liberty” protects additional individual rights. In 2018, the Knesset passed the “Basic Law: Israel – The Nation State of the Jewish People.” According to the government, that “law determines, among other things, that the Land of Israel is the historical homeland of the Jewish people; the State of Israel is the nation state of the Jewish People, in which it realizes its natural, cultural, religious and historical right to self-determination; and exercising the right to national self-determination in the State of Israel is unique to the Jewish People.” The government continued to allow controlled access to religious sites, including the Temple Mount/Haram al-Sharif (the site containing the foundation of the first and second Jewish temple and the Dome of the Rock and al-Aqsa Mosque). -
The Temple Mount in the Herodian Period (37 BC–70 A.D.)
The Temple Mount in the Herodian Period (37 BC–70 A.D.) Leen Ritmeyer • 08/03/2018 This post was originally published on Leen Ritmeyer’s website Ritmeyer Archaeological Design. It has been republished with permission. Visit the website to learn more about the history of the Temple Mount and follow Ritmeyer Archaeological Design on Facebook. Following on from our previous drawing, the Temple Mount during the Hellenistic and Hasmonean periods, we now examine the Temple Mount during the Herodian period. This was, of course, the Temple that is mentioned in the New Testament. Herod extended the Hasmonean Temple Mount in three directions: north, west and south. At the northwest corner he built the Antonia Fortress and in the south, the magnificent Royal Stoa. In 19 B.C. the master-builder, King Herod the Great, began the most ambitious building project of his life—the rebuilding of the Temple and the Temple Mount in lavish style. To facilitate this, he undertook a further expansion of the Hasmonean Temple Mount by extending it on three sides, to the north, west and south. Today’s Temple Mount boundaries still reflect this enlargement. The cutaway drawing below allows us to recap on the development of the Temple Mount so far: King Solomon built the First Temple on the top of Mount Moriah which is visible in the center of this drawing. This mountain top can be seen today, inside the Islamic Dome of the Rock. King Hezekiah built a square Temple Mount (yellow walls) around the site of the Temple, which he also renewed. -
The Walls of Jerusalem
Palestine Exploration Quarterly ISSN: 0031-0328 (Print) 1743-1301 (Online) Journal homepage: http://www.tandfonline.com/loi/ypeq20 The Walls of Jerusalem C. W. Wilson To cite this article: C. W. Wilson (1905) The Walls of Jerusalem, Palestine Exploration Quarterly, 37:3, 231-243, DOI: 10.1179/peq.1905.37.3.231 To link to this article: http://dx.doi.org/10.1179/peq.1905.37.3.231 Published online: 20 Nov 2013. Submit your article to this journal Article views: 13 View related articles Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=ypeq20 Download by: [UNSW Library] Date: 23 April 2016, At: 06:55 231 THE 'VALLS OF JERUSALEM. By Major-Gen. Sir C. W. WILSON, K.C.B., l).C.L., F.R.S. 1. General Remarks; 2. The City Walls in A.D. 70. 1. Gene"'alRernarks.-Before attempting to investigate the questions connected with the ancient walls of Jerusalem, some consideration of the general principles that governed the construction of fortifica- tions in early times is not only desirable, but necessary. Jerusalem was strongly fortified at all periods of its· history, but there is .no reason to suppose that there was anything unusual in the trace and construction of its walls. The defences of Jebus could not have differed greatly from those of other Canaanite cities; the walls of David and his successors, which Nehemiah restored, ,vere constructed probably in accordance with Phrenician systems of fortification; and the citadels and ,valls built ·by Herod the Great and Herod Agrippa were almost certainly Greek or Greco-Roman in character. -
Apostolic Discourse and Christian Identity in Anglo-Saxon Literature
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Illinois Digital Environment for Access to Learning and Scholarship Repository APOSTOLIC DISCOURSE AND CHRISTIAN IDENTITY IN ANGLO-SAXON LITERATURE BY SHANNON NYCOLE GODLOVE DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in English in the Graduate College of the University of Illinois at Urbana-Champaign, 2010 Urbana, Illinois Doctoral Committee: Professor Charles D. Wright, Chair Associate Professor Renée Trilling Associate Professor Robert W. Barrett Professor Emerita Marianne Kalinke ii ABSTRACT “Apostolic Discourse and Christian Identity in Anglo-Saxon Literature” argues that Anglo-Saxon religious writers used traditions about the apostles to inspire and interpret their peoples’ own missionary ambitions abroad, to represent England itself as a center of religious authority, and to articulate a particular conception of inspired authorship. This study traces the formation and adaptation of apostolic discourse (a shared but evolving language based on biblical and literary models) through a series of Latin and vernacular works including the letters of Boniface, the early vitae of the Anglo- Saxon missionary saints, the Old English poetry of Cynewulf, and the anonymous poem Andreas. This study demonstrates how Anglo-Saxon authors appropriated the experiences and the authority of the apostles to fashion Christian identities for members of the emerging English church in the seventh and eighth centuries, and for vernacular religious poets and their readers in the later Anglo-Saxon period. iii ACKNOWLEDGMENTS I am indebted to many people for their help and support throughout the duration of this dissertation project.