Geographical Dimensions of Islamicjerusalem
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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. -
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. -
Placing Jerusalemites in the History of Jerusalem: the Ottoman Census (Sicil-I Nüfūs) As a Historical Source
chapter 1 Placing Jerusalemites in the History of Jerusalem: The Ottoman Census (sicil-i nüfūs) as a Historical Source Michelle U. Campos Over a decade ago, the distinguished Palestinian historian Rashid Khalidi pub- lished “A Research Agenda for Writing the History of Jerusalem,” in which he identified a number of notable problems in the then-extant historiography of the city: historical unevenness, an imbalanced emphasis on some subjects and communities, and significant thematic gaps in intellectual, religious, legal, urban, and demographic history.1 Since then, there has been a wave of impor- tant works on Ottoman Jerusalem addressing some of Khalidi’s desiderata. However, there is still much work that can and should be done.2 One of the 1 Rashid I. Khalidi, “A Research Agenda for Writing the History of Jerusalem,” in Pilgrims, Lepers, and Stuffed Cabbage: Essays on Jerusalem’s Cultural History, ed. Issam Nassar and Salim Tamari (Jerusalem: Institute of Jerusalem Studies, 2005). 2 For recent works on the Ottoman period alone, see Bedross Der Matossian, Shattered Dreams of Revolution: From Liberty to Violence in the Late Ottoman Empire (Stanford: Stanford University Press, 2014); Vincent Lemire, Jérusalem 1900: La ville sainte à l’âge des possibles (Paris: Armand Colin, 2013); Abigail Jacobson, From Empire to Empire: Jerusalem between Ottoman and British Rule (Syracuse: Syracuse University Press, 2011); Michelle U. Campos, Ottoman Brothers: Muslims, Christians, and Jews in Early Twentieth Century Palestine (Stanford: Stanford University -
OLD TESTAMENT STUDENT MANUAL 1 KINGS–MALACHI OLD TESTAMENT STUDENT MANUAL 1 KINGS–MALACHI Religion 302
OLD TESTAMENT STUDENT MANUAL 1 KINGS–MALACHI OLD TESTAMENT STUDENT MANUAL 1 KINGS–MALACHI Religion 302 Prepared by the Church Educational System Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah Send comments and corrections, including typographic errors, to CES Editing, 50 E. North Temple Street, Floor 8, Salt Lake City, UT 84150-2772 USA. E-mail: [email protected] Third edition Copyright © 1981, 1982, 2003 by Intellectual Reserve, Inc. All rights reserved Printed in the United States of America English approval: 11/02 Table of Contents Preface . v Chapter 16 The God of Israel and the Nations (Isaiah 36–47) . 179 Maps and Charts . viii Chapter 17 The Gathering of Israel and Chapter 1 Solomon: Man of Wisdom, Man of the Coming of the Messiah Foolishness (1 Kings 1–11) . 1 (Isaiah 48–54) . 191 Chapter 2 “Wisdom Is the Principal Thing; Chapter 18 The Last Days and the Millennium Therefore Get Wisdom” (Proverbs, (Isaiah 55–66) . 203 Ecclesiastes) . 13 Chapter 19 Judah’s Return to Wickedness Chapter 3 “Hast Thou Considered My Servant (2 Kings 21–25). 213 Job?” (Job) . 23 Chapter 20 “The Burden of Nineveh” Enrichment A The Divided Kingdoms . 33 (Nahum) . 219 Chapter 4 A Kingdom Divided against Itself Chapter 21 The Day of the Lord’s Wrath (1 Kings 12–16). 41 (Zephaniah) . 223 Enrichment B Prophets and Seers Chapter 22 A Question Is Asked of the Lord in Ancient Times . 53 (Habakkuk) . 227 Chapter 5 Elijah and the Sealing Power of Enrichment G Babylonia and the Conquest the Holy Priesthood of Judah . -
Nehemiah at a Glance
Scholars Crossing The Owner's Manual File Theological Studies 11-2017 Article 16: Nehemiah at a Glance Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/owners_manual Part of the Biblical Studies Commons, Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "Article 16: Nehemiah at a Glance" (2017). The Owner's Manual File. 30. https://digitalcommons.liberty.edu/owners_manual/30 This Article is brought to you for free and open access by the Theological Studies at Scholars Crossing. It has been accepted for inclusion in The Owner's Manual File by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. NEHEMIAH AT A GLANCE This book records the third and final freedom trips of some Jewish pilgrims from Persia to Jerusalem. Nehemiah, leader of the journey, upon arriving, shared with the Jews already there. His great burden, namely, to repair the breached walls around the holy city, which he did, the task being completed in just 52 days. BOTTOM LINE INTRODUCTION THE AUTOBIOGRAPHY OF A CALL TO A WALL THE TRUE STORY OF A MAN WITH A BURDEN TO BUILD Nehemiah marks the end of historical chronology in the Old Testament. It is also the only completely autobiographical book in the Bible. FACTS REGARDING THE AUTHOR OF THIS BOOK 1. Who? Nehemiah. He led the final of three Jewish returns from Persia to Jerusalem (Neh. 2:5). His sole purpose was to rebuild the city walls destroyed by Nebuchadnezzar (Neh. -
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 11 Worship
jerusalem worship. Jerome also made various translations of the Books pecially in letter no. 108, a eulogy on the death of his friend of Judith and Tobit from an Aramaic version that has since Paula. In it, Jerome describes her travels in Palestine and takes disappeared and of the additions in the Greek translation of advantage of the opportunity to mention many biblical sites, Daniel. He did not regard as canonical works the Books of Ben describing their condition at the time. The letter that he wrote Sira and Baruch, the Epistle of Jeremy, the first two Books of after the death of Eustochium, the daughter of Paula, serves as the Maccabees, the third and fourth Books of Ezra, and the a supplement to this description. In his comprehensive com- additions to the Book of Esther in the Septuagint. The Latin mentaries on the books of the Bible, Jerome cites many Jewish translations of these works in present-day editions of the Vul- traditions concerning the location of sites mentioned in the gate are not from his pen. Bible. Some of his views are erroneous, however (such as his in Dan. 11:45, which ,( ּ ַ אַפדְ נ וֹ ) The translation of the Bible met with complaints from explanation of the word appadno conservative circles of the Catholic Church. His opponents he thought was a place-name). labeled him a falsifier and a profaner of God, claiming that Jerome was regularly in contact with Jews, but his atti- through his translations he had abrogated the sacred traditions tude toward them and the law of Israel was the one that was of the Church and followed the Jews: among other things, they prevalent among the members of the Church in his genera- invoked the story that the Septuagint had been translated in a tion. -
Barriers to Peace in the Israeli-Palestinian Conflict
The Jerusalem Institute for Israel Studies Founded by the Charles H. Revson Foundation Barriers to Peace in the Israeli-Palestinian Conflict Editor: Yaacov Bar-Siman-Tov 2010 Jerusalem Institute for Israel Studies – Study no. 406 Barriers to Peace in the Israeli-Palestinian Conflict Editor: Yaacov Bar-Siman-Tov The statements made and the views expressed are solely the responsibility of the authors. © Konrad-Adenauer-Stiftung Israel 6 Lloyd George St. Jerusalem 91082 http://www.kas.de/israel E-mail: [email protected] © 2010, The Jerusalem Institute for Israel Studies The Hay Elyachar House 20 Radak St., 92186 Jerusalem http://www.jiis.org E-mail: [email protected] This publication was made possible by funds granted by the Charles H. Revson Foundation. In memory of Professor Alexander L. George, scholar, mentor, friend, and gentleman The Authors Yehudith Auerbach is Head of the Division of Journalism and Communication Studies and teaches at the Department of Political Studies of Bar-Ilan University. Dr. Auerbach studies processes of reconciliation and forgiveness . in national conflicts generally and in the Israeli-Palestinian context specifically and has published many articles on this issue. Yaacov Bar-Siman-Tov is a Professor of International Relations at the Hebrew University of Jerusalem and holds the Chair for the Study of Peace and Regional Cooperation. Since 2003 he is the Head of the Jerusalem Institute for Israel Studies. He specializes in the fields of conflict management and resolution, peace processes and negotiations, stable peace, reconciliation, and the Arab-Israeli conflict in particular. He is the author and editor of 15 books and many articles in these fields. -
If I Forget You, Jerusalem
IF I FORGET YOU, JERUSALEM The HaMizrachi Jerusalem Quiz! How well do you know Yerushalayim? Here are 28 questions in honor of our newest Chag, on the 28th of Iyar! BY RABBI STEWART WEISS 1. The name Yerushalayim is a combination of which two words? 2. The Midrash says that Jerusalem has 70 names. Which names of Jerusalem are also the names of neighborhoods in the city? 3. Jerusalem is situated in the Biblical portion of which of the 12 Tribes? 4. What other tribe's portion included the Beit HaMikdash? Why did they merit this distinc- tion? 5. Who built the current walls around Jerusalem? 6. King David conquered the city from what an- cient tribe? 7. Who built the First and Second Temples? 8. Approximately how many square kilometers is the Old City? 9. Who destroyed the First and Second Temples? 10. After the destruction of the Second Temple, Jews were allowed to enter Jerusalem on only one day of the year. What was that day? 11. In what year did Jews first come to Jerusalem? 12. In what year did the Moslems first come to Jerusalem? 13. After the Roman Empire collapsed, many other peoples controlled Jerusalem; how many can you name? 22 | 14. What were the first neighborhoods built outside the walls of the Old City? 15. Between 1948 and 1967, what was the crossing point between East and West Jerusalem? 16. When Jordan occupied East Jerusalem in 1950, how many countries recognized their authority? 17. Since the Six-Day War, eight new neighborhoods (the“Ring” neighborhoods) have been added to Jerusalem. -
Barriers to Peace in the Israeli-Palestinian Conflict
Chapter 6 Religion as a Barrier to Compromise in the Israeli-Palestinian Conflict Yitzhak Reiter60 A. Introduction The significance of religion within ethnic and religious conflicts has risen steadily in recent decades, and especially so within the Israeli-Palestinian conflict. The results of the Six Day War (1967), particularly the conquest of Jerusalem and territories of Greater Israel, inspired a messianic and settlers’ movement among religious Zionist Jews in Israel. Following this, the first Intifada (1987) turned Hamas, which had represented a social Islamic trend, into a political movement. The settlement ideology of religious Zionism has been reinforced in recent years through the support of the Shas movement and various Ultra-Orthodox and Hasidic groups and individuals. On the Palestinian side, Hamas has achieved a status of influence: victory in the 2006 elections and control of the Gaza Strip. Being a religious movement, Hamas views the problem of Palestine as a religious problem and the conflict with Israel as a religious conflict in two senses: the sanctity of Jerusalem, which graces all of Palestine, and the image of the Jew as inherently evil. Nevertheless, Hamas is prepared, in principle, to accept a temporary ceasefire (Steinberg, 2002). Hamas recognized the power of Palestinian nationalism but found a way to combine it with its own worldview and bridge Islamic identity and national identity through the slogan “love for the homeland derives from [Islamic religious] faith.” Hamas understood the will of the Palestinian people to be liberated from the yoke of Israeli occupation rather than wait for the liberation of all of Palestine and, therefore, formulated a phased 60 I would like to express my gratitude to four colleagues who reviewed an earlier (and exhausting) version of this paper and provided comments: Rabbi and Professor Naftali Rothenberg, rabbi of Har-Adar and senior fellow at the Van Leer Institute; Rabbi and Dr. -
Table of Contents Chapter 1
TABLE OF CONTENTS CHAPTER 1 – INTRODUCTION .................................................................................. 5 1 PURPOSE ........................................................................................................... 5 1.1 Clarifying terminology in this research ......................................................... 5 2 GOAL ................................................................................................................... 6 3 OUTLINE ............................................................................................................. 8 4 MY MOTIVATION AND POSITION AS RESEARCHER.................................. 10 5 RESEARCH METHODS ................................................................................... 10 6 BACKGROUND ................................................................................................. 11 6.1 Dr John Watters, 1999................................................................................ 11 6.2 Mr Steve Sheldon, 1999 ............................................................................. 13 6.3 ICON 1999 declaration ............................................................................... 13 6.4 Mr William Cameron Townsend, 1934 ....................................................... 14 6.5 SIL International and WBTI ........................................................................ 15 7 CONCLUSION ................................................................................................... 16 CHAPTER 2 – BEGINNING -
ION: the CITY of DAVID. in Previous Papers Under This Title 1 Reasons
$ION: THE CITY OF DAVID. IN previous papers under this title 1 reasons were given for the opinion now prevailing with the majority of scho}ars that the Jebusite fortress of Jerusalem lay upon the eastern of the two hills which form the site of the City, and just above the spring called the Virgin's Well. These reasons were derived from the topography. The western ridge, though higher than its fellow, is not so suitable for the site of a hill fort, 2 and lies besides at an inconvenient distance from the only sources of water known to us to have existed in ancient times. It is true that the frequent distjurbance of the district by earthquakes, as well as the manifold deposits of debris left by a score of sieges upon the original surface prevent us from excluding from the data of our argument the possibility of there having been formerly other vents for the underground waters which now issue in the Kidron Valley. But we have at least evidence which identifies the present Virgin's Well with the Old Testament Gil;ton, and proves that Gil.ion was already a sacred, and therefore an ancient, fountain before 1000 B.c. 3 The ridge immediately above this spring is more suitable for a small hill-fort than the western ridge. Narrow as it is and overlooked from the north, it has been accepted by military authorities of our own day 8 as a sufficient site for the Jebusite stronghold. 1 EXPOSITOR, April and May, 1903. 2 il1~'ll9 2 Sam. -
The Three Names of Jerusalem Yom Yerushalayim 2017 the Jewish Center Rabbi Yosie Levine
The Three Names of Jerusalem Yom Yerushalayim 2017 The Jewish Center Rabbi Yosie Levine Who can remember the last time Jerusalem was not in the news? • The location of the US embassy; • Access to the Kotel; • Final status talks; • The province of the Temple Mount; • The president’s visit; It’s the city that appears to be not just eternally at the center of the Jewish world, but at the center of the world writ large. Like the Torah tells us יב אֶרֶ ץ , אֲשֶׁר - יְהוָה אֱהֶי דֹּרֵ שׁ אֹתָהּ: תָּמִיד, עֵינֵי יְהוָה אֱהֶי בָּהּ -- מֵרֵ שִׁית הַשָּׁנָה , וְעַד אַחֲרִ ית שָׁנָה . Hashem’s eye is always on the land of Israel. And the world’s eye is always on the city of Jerusalem. And so as we prepare to celebrate 50 years since the miraculous events of 1967, it behooves us to wonder: Just what is it that’s so special about the city of Jerusalem? every indication is ירושלים to חברון After all, when King David made the decision to move from that he did so for political purposes. He was consolidating power. Of course history matters, but what makes Jerusalem, Jerusalem? In 1968, on the very first Yom Yerushalayim, Moreinu v’Rabbein Rabbi Lamm delivered a talk to a group of college students. Representing Yavneh, Bnei Akiva and Mizrachi Hatzair, students came to The Jewish Center to celebrate and to learn. And the words I share with you this morning derive their inspiration from Rabbi Lamm’s. Yerushalayim has three names – three identities in the Bible. And I’d like to suggest that each one can tell us something indispensable about the capital of our homeland – and in their aggregate, can help us understand what makes Yerushalayim so unlike any other city in the world.