Pool of Siloam in the New Testament
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The Mystery of the Disappearing Pavement: the Stepped Street In
The Mystery of the Disappearing Pavement: The Stepped Street in the City of David aid the Fate of itg Stoieg Ronny Reich Ziidai Insttute of Archaeolony, Uiivergity of Haifa Ronny Reich The excavation by this author of the area of the Pool of Siloam near the southern part of the City of David hill revealed once again the terminus of Jerusalem’s main street in Second Temple times, which stretched along the Tyropoeon Valley (Shukron and Reich 2011). The first to discover parts of this street were C. Warren (1867), near the Temple Mount, and F.G. Bliss and A. Dickie (1898), west of the City of David. We reached the street, of which we had known from the literature, at its southernmost end where it joins a paved plaza north of the Pool of Siloam. Here we excavated two short segments: an eastern segment, which had not been known from previous excavations (Reich 2011: 128–129) and a western segment, which Bliss and Dickie had found (Reich 2011: 126). After we were unable to unearth more of the western part of the street to the north, it was decided to uncover a portion of the street also familiar from the Bliss and Dickie excavations, some 200 m up the Tyropoeon Valley (in an area that City of David residents 44* call “Hayovel”). The excavation at the site was conducted in the standard fashion, from the surface downward. At a certain level, remains began to come to light of a heap of fallen stones, architectural items and broken and burnt objects, and it was fairly clear that the excavation had reached the destruction level of 70 CE. -
TAU Archaeology the Jacob M
TAU Archaeology The Jacob M. Alkow Department of Archaeology and Ancient Near Eastern Cultures and The Sonia and Marco Nadler Institute of Archaeology The Lester and Sally Entin Faculty of Humanities | Tel Aviv University Number 4 | Summer 2018 Golden Jubilee Edition 1968–2018 TAU Archaeology Newsletter of The Jacob M. Alkow Department of Archaeology and Ancient Near Eastern Cultures and The Sonia and Marco Nadler Institute of Archaeology The Lester and Sally Entin Faculty of Humanities Number 4 | Summer 2018 Editor: Alexandra Wrathall Graphics: Noa Evron Board: Oded Lipschits Ran Barkai Ido Koch Nirit Kedem Contact the editors and editorial board: [email protected] Discover more: Institute: archaeology.tau.ac.il Department: archaeo.tau.ac.il Cover Image: Professor Yohanan Aharoni teaching Tel Aviv University students in the field, during the 1969 season of the Tel Beer-sheba Expedition. (Courtesy of the Sonia and Marco Nadler Institute of Archaeology, Tel Aviv University). Photo retouched by Sasha Flit and Yonatan Kedem. ISSN: 2521-0971 | EISSN: 252-098X Contents Message from the Chair of the Department and the Director of the Institute 2 Fieldwork 3 Tel Shimron, 2017 | Megan Sauter, Daniel M. Master, and Mario A.S. Martin 4 Excavation on the Western Slopes of the City of David (‘Giv’ati’), 2018 | Yuval Gadot and Yiftah Shalev 5 Exploring the Medieval Landscape of Khirbet Beit Mamzil, Jerusalem, 2018 | Omer Ze'evi, Yelena Elgart-Sharon, and Yuval Gadot 6 Central Timna Valley Excavations, 2018 | Erez Ben-Yosef and Benjamin -
How Can We Know the Way?
How Can We Know the Way? Sermon for the Fifth Sunday of Easter The Ninth Sunday of Our Pandemic Crisis May 10, 2020 Bethany Congregational Church, United Church of Christ Foxborough, Massachusetts Rev. Bruce A. Greer, Interim Pastor Text: John 14:5 “Thomas said to [Jesus]: ‘Lord, we do not know where you are going. How can we know the way?’” I. When Thomas asked Jesus “How can we know the way?” he wasn’t asking for directions. No Google Map or GPS device could answer his question. We ask questions like this when we are disoriented, when our resources are uncertain and the outcome is unknown. A question like this cries out for guidance and assurance, not directions from Point A to Point B. Put yourself in the context of the question. Jesus gathered his disciples for what would be their last supper.1 His death was imminent, so he said to his disciples: “Do not let your hearts be trou- bled. Believe in God, believe also in me.”2 He assured them of God’s presence and guidance on their way forward. He assumed that the disciples already knew this. Throughout John’s Gospel, we find the disciples consistently confused by Jesus, repeatedly miss- ing the point. What did Jesus mean? Where was he going? What will happen to him and to their movement? It was an anxious time filled with tension and concern. You can feel it in Thomas’s question: “Lord we do not know where you are going. How can we know the way?”3 We’ve all been in situations like this, wondering about the way forward. -
Isaiah 8:1-15 Prayers Bible Study
Isaiah 8:1-15 No: 9 Week:328 Tuesday 15/11/11 Prayers Opening prayer Today is a day of blessing, Lord Jesus; open my eyes so that I may appreciate everything You are doing for me, and open my heart so that I may feel the string and gentle touch of Your presence. Do a new work within me this day, I pray, so that my life may be fruitful for Your Kingdom and also a blessing to others. May all I have received from You flow through me to others, to Your praise and glory: AMEN Prayer Suggestions General theme of the week: FARMING 1. For yourself Today, some people do not eat meat because of the way animals are treated, and others avoid certain food because of slave labour in the fields in which it is grown, or corruption in its distribution. Pray about these things and any concerns you may have about what you eat 2. For your friends and family Pray for those you love and pray especially about any attitudes or phobias concerning the eating of food 3. For the church and its work Pray for the church’s work amongst farming communities, which today, can be very sparse and very isolated 4. For your neighbourhood, your country and the world (News) Pray about the dreadful use of child slave labour in West African countries, where Chocolate is grown. Ask the Lord how best this can be dealt with politically and socially. Meditation Jesus, You are there: Dissatisfy my soul with mortal and material things, and excite me by the potential of Your presence. -
The Feasts of the Lord – Sukkot by Rufus Barnes The
The Feasts of the Lord – Sukkot by Rufus Barnes The last of the autumn feasts is Sukkot, or the Feast of Tabernacles. It comes five days after Yom Kippur and it lasts for eight days with a special day added on at the end, called Simchat Torah, or the Rejoicing in the Law. The first and eighth days of the Feast are days of rest or holidays. It is one of the three pilgrim feasts when the Jewish people were required to go to present themselves before the Lord at the Temple in Jerusalem. Sukkot gets its name from a central tenet of the Feast that for the eight days of its durationthe people were required to live in specially constructed booths – ‘Sukkot’ in Hebrew, the singular of which is Sukkah. Why were they required to live in such booths? This was to be a reminder of when the Jewish people were wandering in the wilderness and they would have had temporary, flimsy homes with rooves through which the stars could be seen on a clear night. Today sukkot are built on the same principle. The roof has more open space than covering and a dining table is usually placed in each sukkahat which the main meal of the day is eaten. In warmer countries some members of families, often the children, will still sleep in sukkot. ‘Thanksgiving’ is central to Sukkot. In the calendar year it is the time of the latter harvest for which God is to be thanked.Four species are central to Sukkot and are tied together and each evening special blessings are said over them and they are waved in all directions to symbolise God’s omnipresence over His creation. -
THRU the BIBLE EXPOSITION Isaiah: Jahweh Is Salvation XIV: Offsetting Our Fear of Ungodly, Difficult Foes with the Hope of Immanuel (Isaiah 8:1-10)
THRU THE BIBLE EXPOSITION Isaiah: Jahweh Is Salvation XIV: Offsetting Our Fear Of Ungodly, Difficult Foes With The Hope Of Immanuel (Isaiah 8:1-10) I. Introduction A. Christians at times face difficult, ungodly foes who can cause them a lot of fear and its associated stress. B. Judah's king and people faced such foes in the Aram-Israel alliance, and Isaiah 8:1-10 is a timeless message on offsetting one's fear of ungodly, difficult opponents with hope in Immanuel, the Lord Jesus Christ (as follows): II. Offsetting Our Fear Of Ungodly, Difficult Foes With The Hope Of Immanuel, Isaiah 8:1-10. A. Though God's prophet Isaiah in Isaiah 7:4-17 had already predicted the fall of the Aram-Israel alliance that Judah so feared (Isaiah 7:2), God had Isaiah predict it again in Isaiah 8:1-4, Bible Know. Com., O. T., p. 1050. B. This repeat prediction was given to counter the faithless example of Judah's Ahaz with the upright example of God's prophet on how to offset one's fear of ungodly, difficult foes such as the Aram-Israel alliance: 1. First, God had Isaiah take a large tablet and write on it so all Judah could read the word, "Maher-shalal- hashbaz," or "speeds booty, hastens spoil," which in our speech means "quick pickings, easy prey," Isaiah 8:1 NIV; Ryrie Study Bible, KJV, 1978, ftn. to Isaiah 8:1. Isaiah would obtain reliable witnesses to the writing, Uriah the priest and Zechariah the son of Jeberechiah, to attest to Isaiah's writing, Isaiah 8:2 ESV. -
Scale Model of Herod's Temple. Gates from Front to Back
CourtesyWhitchurch of David M. Scale model of Herod’s Temple. Gates from front to back: Golden Gate, Nicanor Gate, and the large double gates of temple proper. Semicircular stairs descent from Nicanor Gate into the Court of Women. The gates of the temple were left open so the public could gather in the Court of the Women. Jesus Christ and the Feast of Tabernacles ryan s. gardner Ryan S. Gardner ([email protected]) is a writer for Curriculum Services, Seminaries and Institutes, Salt Lake City Central Office. hen John alludes to “the Jews’ feast of tabernacles” and “that great day Wof the feast” in John 7:2, 37, he has immediately tapped into a consider- able body of cultural, social, and religious images and knowledge in the hearts and minds of an audience from the first century AD who would have been familiar with contemporary Jewish practices.1 However, youth and young adults in the twenty-first century are less likely to have sufficient understand- ing of this feast. By making the context of the Feast of Tabernacles explicit, teachers can help students better understand Jesus Christ’s declarations in John 7–8 and the miracle he performs in John 9 so they can have greater faith in him and the power of his Atonement.2 Overview of the Feast of Tabernacles Elder Bruce R. McConkie (1915–85) of the Quorum of the Twelve Apostles noted, “It appears to have been our Lord’s deliberate design to dramatize the great truths relative to himself by associating them with the religious and social practices then prevailing.”3 Our students will likely miss the deliberate 109 110 Religious Educator · vol. -
THE CTU 50TH ANNIVERSARY Bible Land Tours with Fr. Don Senior, CP
THE CTU 50TH ANNIVERSARY Bible Land Tours with Fr. Don Senior, CP From the very beginning of its 50th year life-span, Catholic Theological Union has had a deep connection with the lands of the Bible through its renowned Bible department. Each year CTU students and faculty have spent a semester abroad studying in Jerusalem and exploring the adjacent biblical sites in Jordan, Egypt, Greece, and Turkey. Beginning in 1988 and continuing every year since, Rev. Donald Senior, CP, professor of New Testament and President Emeritus, has conducted biblical tours designed for board members and friends of CTU. Nearly 800 people have participated in these special tours that include deluxe travel, five-star hotels, opportunities for worship at sacred sites, and expert biblical commentary on archaeological sites that form the historical foundations of our Christian faith. To celebrate its 50th anniversary year (2018–2019) as a premier school of theology, CTU will sponsor three special tours of the biblical lands: The Birth of Christianity: The Holyland: The Land of Egypt Greece and Turkey Israel and Jordan OCTOBER 5 – 20, 2018 FEBRUARY 8 – 18, 2019 JUNE 15 – 28, 2019 fr. donald senior, cp professor of new testament and president emeritus My work has focused on the study and interpretation of the Gospels, the Pauline literature, 1 Peter, and New Testament archaeology. Along with teaching, I have also been involved in administration of theological education and with exploration of the biblical lands in the Middle East. I am currently working as a General Editor of a new edition of the Jerome Biblical Commentary and writing a full-length biography of noted Catholic Scripture scholar Raymond E. -
Coins Show Herod Built Only Part of Second Temple Walls 23 November 2011, by Hazel Ward
Coins show Herod built only part of Second Temple walls 23 November 2011, by Hazel Ward construction of the wall, part of which was built directly on top of it, with the coins found in the half which was not covered by the foundation stones. "Until today, accepted wisdom said that all the walls were built by Herod," said Eli Shakoun, an archaeologist from the Israel Antiquities Authority who led the dig with Professor Ronny Reich of Haifa University. Two ancient bronze coins which according to Israel Antiquities Authority (IAA) archaeologists were struck by the Roman procurator of Judea, Valerius Gratus, in the year 17/18 CE and recently were revealed in excavations beneath the Western Wall in Jerusalem's Old City are exposed to the media. Israeli archaeologists have uncovered ancient coins near the Western Wall in Jerusalem's Old City which challenge the assumption that all of the Archaeologist Eli Shukron of the Israel Antiquities Authority kneels inside a ritual bath exposed beneath the walls of the Second Temple were built by King Western Wall in Jerusalem's Old City. Israeli Herod. archaeologists have uncovered ancient coins near the Western Wall in Jerusalem's Old City which challenge the The coins, which date back to around 15 AD, were assumption that all of the walls of the Second Temple found inside a Jewish ritual bath located at the foot were built by King Herod. of the western wall of the Second Temple, which was destroyed by the Romans in 70 AD, archaeologists said on Wednesday. "When we found these coins which were dated Until now, archaeologists and scholars have about 20 years after Herod's death, we understood largely accepted that the Roman king was that it couldn't have been him who built this part of responsible for construction of both the Temple the wall," he explained. -
The Argument from Miracles: a Cumulative Case for the Resurrection of Jesus of Nazareth
The Argument from Miracles: A Cumulative Case for the Resurrection of Jesus of Nazareth Introduction It is a curiosity of the history of ideas that the argument from miracles is today better known as the object of a famous attack than as a piece of reasoning in its own right. It was not always so. From Paul’s defense before Agrippa to the polemics of the orthodox against the deists at the heart of the Enlightenment, the argument from miracles was central to the discussion of the reasonableness of Christian belief, often supplemented by other considerations but rarely omitted by any responsible writer. But in the contemporary literature on the philosophy of religion it is not at all uncommon to find entire works that mention the positive argument from miracles only in passing or ignore it altogether. Part of the explanation for this dramatic change in emphasis is a shift that has taken place in the conception of philosophy and, in consequence, in the conception of the project of natural theology. What makes an argument distinctively philosophical under the new rubric is that it is substantially a priori, relying at most on facts that are common knowledge. This is not to say that such arguments must be crude. The level of technical sophistication required to work through some contemporary versions of the cosmological and teleological arguments is daunting. But their factual premises are not numerous and are often commonplaces that an educated nonspecialist can readily grasp – that something exists, that the universe had a beginning in time, that life as we know it could flourish only in an environment very much like our own, that some things that are not human artifacts have an appearance of having been designed. -
23 Be Sure Archaeology Confirms the Bible
23 Be sure Archaeology confirms the Bible What does this Where or what? What has been found Bible references show? Genesis 11:28 Ur of the Chaldees Genesis 12:1 The practice of infant Leviticus 18:21 sacrifice 2 Kings 21:6 2 Kings 23:10 The burning of Hazor Joshua 11:11 Solomon’s royal cities 1 Kings 9:15 2 Kings 3:4 – 5 The rebellion of a Moabite 1 Kings 16:23-27 king 1 Kings 11:7 Exodus 3:15 The tunnel built by a King 2 Chronicles 32:30 of Judah 2 Kings 20:20 The failure of the attack on Jerusalem by an Assyrian 2 Kings 18:13 king 2 Kings 19:35 Latest news from the archaeologists Jeremiah 39:3 2000 BC 1000 BC BC|AD 52 Life in Ur Once some people thought Ur never existed, but they were wrong. Excavations like the ziggurat (it’s been restored a bit for the tourists) have shown that it was a rich and prosperous city. The picture of the chariot comes from a mosaic known as ‘The Standard of Ur’ (British Museum). Hezekiah’s tunnel Temple The Siloam inscription is The Assyrians had taken the in the Istanbul museum. northern kingdom of Israel into Translated, it reads, ‘The captivity, and Hezekiah, king of tunnelling was completed.. Judah, was afraid that the same Kidron valley While the hewers wielded would happen to him. Gihon the axe, each man toward his fellow... there was heard So he devised a way of bringing a man’s voice calling to his water into the city of Jerusalem Siloam fellow.. -
The Siloam Inscription
210 THE SILOA:\1 INSCIUPTION. THE SILOAM INSCRIPTION. T IIAVE allowed two years to pass without writing again on the Siloam Inscription, partly because it was being well looked after by German scholars, partly also from want of leisure. Thanks to the labours of Dr. Guthe the text of it is now as fairly established as it ever will be, and the casts that are in Europe permit it to be examined with that minute care which the actual position of the inscription makes almost impossible. I must begin by formally retracting my objections to the readings 11'0~ and i:Ni~"Q:l in the second and fifth lines which I urged two years ago. The casts leave no doubt that I was wrong, and Dr. Guthe right. In most other points I agree with the readings and interpretation of the German scholars, as embodied in Dr. Guthe's article in the "Zeitschrift der Deutschen Morgenlandischen Gesellschaft," xxxvi, 3, 4. I should now, therefore, give the following translation of the text :- 1. "(Behold) the excavation! Now this had been the history of the excavation. While the workmen were still lifting up 2. "the axe, each towards his neighbour, and while three cubits still remained to (cut through), (each heard) the voice of the other who called 3. "to his neighbour since there was an excess in the rock on the right hand and on (the left). And on the day of the 4. ''excavation the workmen struck, each to meet his neighbour, axe against axe, and there flowed 5.