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The Sites

Israel and Palestine – In Jerusalem

Israel and Palestine – Outside Jerusalem

Jordan

Egypt

Extras

Shepherds’ Field

West Bank

Shepherds' Field

Shepherd and sheep near Bethlehem (© Custodia Terrae Sanctae)

Caves where shepherds “kept watch over their flock” still abound in the area east of Bethlehem. Here, the Gospel of Luke tells us, an angel announced the birth of Jesus.

The angel’s good news was not given to the noble or pious, but to workers with a low reputation. Jewish literature ranked “shepherd” as among the most despised occupations of the time — but Jesus was to identify himself with this occupation when he called himself “the Good Shepherd” (John 10:11).

The traditional place of the angel’s visit is the town of Beit Sahur. Originally known as the Village of the Shepherds, it is now an eastern suburb of Bethlehem.

The tradition connected with the Shepherds’ Field is complicated by the fact that archaeologists have identified more than one possible site.

 

Three possible locations

• In the eastern part of Beit Sahur is a red-domed Greek Orthodox church at a site known as Kaniset el-Ruat (Church of the Shepherds). This site is identified with the biblical Tower of Edar (Tower of the Flock) where Jacob settled after his wife Rachel died. Eusebius (AD 265-340) says the tower, 1000 paces from Bethlehem, marked the place where the shepherds received the angel’s message.

Excavations here have uncovered a series of remains dating back to a mosaic-floored 4th-century subterranean church, said to have been built by St Helena, the mother of the emperor Constantine.

Shepherds' Field

Catholic chapel at Shepherds’ Field (Seetheholyland.net)

• On the north ridge of Beit Sahur, about 400 metres north of the Orthodox site, a Catholic site is located in an area called Siyar el-Ghanam (Place for Keeping Sheep).

A tent-shaped Chapel of the Angels, designed by Italian architect Antonio Barluzzi, adjoins the remains of a 4th-century church and a later agricultural monastery. Paintings in the chapel depict the angel’s announcement to the shepherds, the shepherds paying homage to Jesus and the shepherds celebrating the birth of the Messiah.

Beyond the chapel is a cave for small group worship. The area is administered by the Franciscans.

Eastwards from the Greek and Catholic churches is the Protestant Shepherd’s Field, a meadow filled with pine trees. Here a YMCA rehabilitation centre contains large caves with pottery remains.

 

Field of Boaz is nearby

Beyond Shepherd’s Field to the east is the plain known as the Field of Boaz (or Field of Ruth).

Ruth, a Moabite woman from east of the Dead Sea, is one of the few women to have a book of the Old Testament named after her. She is celebrated especially for her statement of devotion to her mother-in-law, Naomi, who came from Bethlehem: “Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God . . . .”

The “Field of Ruth” was really the field of Boaz, a wealthy landowner. She met him while gathering up the barley left behind by the harvesters. They married and she became the great-grandmother of King David.

Other sites in the Bethlehem area:

Bethlehem

Church of the Nativity

Grotto of the Nativity

St Jerome’s Cave

Church of St Catherine of Alexandria

Milk Grotto

Field of Boaz

Tomb of Rachel

Herodium

 

In Scripture:

An angel appears to the shepherds: Luke 2:8-20

The story of Ruth: Ruth 1-4

 

Administration:

Greek Orthodox church (972-2-2773135): Open 8-11.30am, 2-6pm (5pm Oct-Mar); telephone first

Franciscan chapel (972-2-2772413): 8am-5pm (Sunday closed noon-2pm)

YMCA, Shepherds’ Field (972-2-2772713)

 

 

References

Freeman-Grenville, G. S. P.: The Holy Land: A Pilgrim’s Guide to Israel, Jordan and the Sinai (Continuum Publishing, 1996)
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Murphy-O’Connor, Jerome: The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (Oxford University Press, 2005)
Wareham, Norman, and Gill, Jill: Every Pilgrim’s Guide to the Holy Land (Canterbury Press, 1996)

 

External links

Bethlehem – The Shepherds’ Field and Grotto (Custodia Terrae Sanctae)
Shepherds’ Fields, Bethlehem (Sacred Destinations)
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Qumran

Israel

Qumran

Qumran display of clay vessels in which scrolls were found (Seetheholyland.net)

Qumran is famous as the hiding place of the Dead Sea Scrolls, a literary treasure trove hidden since shortly after the time of Christ.

The site is north-west of the Dead Sea, about 15km south of Jericho and about 1.5km west of the road that runs along the western shore of the Dead Sea.

A Bedouin goat- or sheep-herder by the name of Mohammed Ahmed el-Hamed found the first scrolls in 1947, when he threw a rock into a cave in an attempt to drive out a missing animal. The sound of breaking pottery drew him into the cave, where he found seven clay jars containing scrolls that had been wrapped in linen for nearly 2000 years.

Eventually, fragments of about 850 scrolls were found in 11 of the hard-to-reach caves that pockmark the cliffs of the Qumran area. A 12th cave, its contents looted, was found in 2017.

The ancient manuscripts were in various states of completeness. Only a handful were intact, the largest more than 8 metres long. Most were written in Hebrew, some in Aramaic and a few in Greek. Most were on parchment, with a few on papyrus. They had been preserved by the hot, dry desert climate.

The scrolls include at least fragments of every book of the Old Testament except the book of Esther. The oldest existing copies of the Old Testament, they generally confirm the accuracy of later manuscripts. Other scrolls also give a new insight into the Jewish society in which Christianity began.

 

Essenes were ‘unique and admirable’

Who hid the scrolls at Qumran? Academics have hotly debated this question. The prevalent view is that the scrolls were written or copied by a devout group of Essenes, a strict Jewish sect formed in reaction to what they saw as religious laxity in Judaism.

The Essenes at Qumran lived an austere lifestyle in their remote desert surroundings.   Study of the Jewish Law went on in shifts around the clock.

The community gained the admiration of the Roman statesman Pliny the Elder, who wrote: “They are unique and admirable beyond all other peoples in that they have no women, no sexual desire, no money, and only palm trees for company. Owing to the influx of newcomers, they are daily reborn in equal numbers.”

The Essenes believed the end of the world was imminent. They never married because they wanted to be ritually pure when the Messiah appeared.

 

No scrolls mention Christ

Qumran

Close-up of cave 4 at Qumran (Seetheholyland.net)

The Qumran community was driven from its wilderness retreat by the Romans in AD 68, leaving its library of scrolls hidden in caves for safe-keeping.

Although the Essenes existed during the time of Christ, none of the scrolls refer to him or to any other New Testament personality.

Ruins of the sect’s communal site remain, including a watchtower, a dining hall, cisterns and cemeteries.

Visitors can watch a short film on the Essenes and view a small exhibition before going to the archaeological site. From there, the caves above can be seen.

Where are the scrolls now? Most are in Jerusalem (eight at the Shrine of the Book, where pages are regularly on display, and the others at the Rockefeller Museum). Some are in Jordan and Europe.

Related site:

Shrine of the Book

 

Administered by: Israel Nature and Parks Authority

Tel.: 0972-2-994-2235

Open: 8am-5pm (4pm Oct-Mar)

 

References

Bowker, John: The Complete Bible Handbook (Dorling Kindersley, 1998)
Charlesworth, James H.: The Millennium Guide for Pilgrims to the Holy Land (BIBAL Press, 2000)
Inman, Nick, and McDonald, Ferdie (eds): Jerusalem & the Holy Land (Eyewitness Travel Guide, Dorling Kindersley, 2007)
Murphy-O’Connor, Jerome: The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (Oxford University Press, 2005)
Sussman, Ayala, and Peled, Ruth: The Dead Sea Scrolls (Israel Antiquities Authority and Israel Museum Products, 1994)

 

External links

Shrine of the Book (The Israel Museum)
Dead Sea scrolls (Wikipedia)
Qumran (Israel Ministry of Foreign Affairs)
Leon Levy Dead Sea Scrolls Digital Library (Israel Antiquities Authority)
Qumran (BiblePlaces)
Qumran-Dead Sea Hike (Israel by Foot)
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Nazareth

Israel

Church of the Annunciation

Church of St Joseph

Mary’s Well and Church of St Gabriel

First-century houses

Nazareth Village

Church of the Synagogue

Church of the Nutrition

Mount Precipice

Franciscan Museum

Church of Jesus the Adolescent

 

Nazareth in Galilee is celebrated by Christians as the town where the Virgin Mary, aged around 14 years, agreed to become pregnant with the Son of God.

Nazareth

Modern Nazareth (© Israel Ministry of Tourism)

It also became the home town of Jesus, Mary and her husband Joseph after the Holy Family returned from fleeing to Egypt to escape Herod the Great’s soldiers.

Nazareth is not mentioned in the Old Testament and has the reputation of being an insignificant backwater — epitomised by Nathanael’s retort when told that Jesus of Nazareth was the Messiah: “Can anything good come out of Nazareth?” (John 1:46).

But being hidden from the public eye, nestled in a hollow among the hills of Galilee, it provided an ideal setting for the years of preparation Jesus needed as he “increased in wisdom and in years, and in divine and human favour” (Luke 2:52).

It was also a place from which a young boy could watch the world go by: South of the village, a vantage point overlooked the Plain of Jezreel, where traders and travellers passed along a great highway between Babylon and Cairo.

 

Church of the Annunciation

Nazareth

Grotto of the Annunciation (Seetheholyland.net)

Modern-day Nazareth is dominated by the towering cupola of the Church of the Annunciation. It is an Arab city, mainly Muslim, with an adjoining Jewish upper city of Nof HaGalil (formerly Nazareth Ilit), but a profusion of churches, monasteries and other religious institutions make it a major centre of Christian pilgrimage.

The massive two-storey Church of the Annunciation, in strikingly modern architectural style and colourfully decorated, is the largest Christian church in the Middle East.

Its cupola, surmounted by a lantern symbolising the Light of the World, stands directly over a cave in the crypt that is traditionally held to be the home of the Virgin Mary. Here, it is believed, the archangel Gabriel told Mary she would become the mother of the Son of God.

The grotto is flanked by remnants of earlier churches on the site. Its entrance is sometimes closed by a protective grille.

The entrance to the lower church is from the west, where above the triple doorway the façade of cream limestone carries a quotation in Latin: “The Word was made flesh, and dwelt among us” (John 1:14).

A spiral stairway at the main entrance leads to the upper church. This is the parish church for the Catholic community of Nazareth (which is why the inscriptions on the ceramic Stations of the Cross are in Arabic). The main entrance for the upper church is on the northern side.

Over a door on the southern side is a statue of Mary aged 14, the age she is believed to have been at the time of the Annunciation, welcoming all who come to visit her home.

 

Church of St Joseph

Next to the Church of the Annunciation, on the northern side, is the Church of St Joseph (also known as the Church of the Nutrition and Joseph’s Workshop).

This is a solid and unpretentious building, very much in the shadow of the imposing Annunciation basilica — just as St Joseph himself lived in the shadow of Jesus and Mary.

Stairs lead down to a crypt, where a 2-metre square basin cut into the rock, its floor decorated in a black-and-white mosaic, is believed to be a pre-Constantinian baptismal site.

Further steps and a narrow passage lead to an underground chamber. A pious tradition from the 17th century, with no foundation, holds that this chamber was Joseph’s carpentry workshop.

Even if the site was the home of the Holy Family, it is unlikely to have had a carpentry workshop in the modern sense. The Gospels use the Greek word tekton, meaning builder or artisan, to describe Joseph. He most likely worked with stone more than with wood, since stone was the common building material.

The apse of the church has three noteworthy paintings: The Holy Family, The Dream of Joseph, and The Death of Joseph in the Arms of Jesus and Mary.

 

Mary’s Well

Nazareth

Mary’s Well, Nazareth (Seetheholyland.net)

Some 400 metres north of the Church of the Annunciation, just off the main street, is Mary’s Well. Fed by the main freshwater spring in the little village, it would have been visited daily by Mary, often accompanied by her young son.

According to the Greek Orthodox, whose Church of St Gabriel is adjacent, this is the true site of the Annunciation. But both traditions can be accommodated by an account in the early Protoevangelium of James.

This apocryphal document says the archangel Gabriel first approached Mary as she went to draw water at the well. Frightened by the stranger’s approach, the young girl ran back to her home. There the archangel appeared again and this time delivered his message.

The present water-trough structure is a reconstruction carried out in 2000. Water is piped from the spring, about 200 metres to the north.

Water from the spring can be seen in St Gabriel’s Church, in a well-like structure in the crypt. The stonework dates from the time of the Crusaders, who also built a church on this site. St Gabriel’s, surrounded by a high wall, contains many interesting icons and frescoes.

 

First-century houses

In December 2009 the Israel Antiquities Authority announced the discovery of a house from the time of Christ in the centre of Nazareth. It said this was “the very first” residential building found from the old Jewish village.

Small and modest, the house consisted of two rooms and a courtyard with a cistern to collect rainwater.

The remains of the house were found during an excavation prior to construction of the now-closed Mary of Nazareth International Center, next to the Church of the Annunciation. The remains were conserved and displayed in that building.

In 2015 the remains of a first-century domestic building within the Sisters of Nazareth Convent, across the street from the Church of the Annunciation, was suggested as the house where Byzantine church builders believed Jesus spent his childhood. Byzantine and Crusader churches had been built on the site.

This house has been given the name of the Church of the Nutrition, meaning “the church of the upbringing of Christ”.

 

Additional sites in Nazareth

Nazareth has several other sites of interest to pilgrims:

Nazareth Village: Life in the time of Jesus has been authentically recreated on the site of a 1st-century working terrace farm, just 500 metres south-west of the Church of the Annunciation.

Visitors can see and hear the animals, smell and taste the food, see donkeys pull a plough and hear in-character villagers talk about daily life and their work at the wine and olive presses, on the threshing floor and in the weaving room.

Besides watchtowers, a spring-fed irrigation system and an ancient quarry, the village has an accurate replica of a 1st-century synagogue.

Synagogue Church: The dome and bell towers of this Melkite Greek Catholic church rise over the old market of Nazareth, up a street almost due east of St Joseph’s Church.

Nazareth

Synagogue Church, Nazareth (Seetheholyland.net)

The church incorporates a Crusader building believed to be on the site of the synagogue in which Jesus preached. This simple stone room with a plain altar evokes the Gospel account (Luke 4:16-30) in which Jesus read the Messianic passage in Isaiah 61 (“The spirit of the Lord is upon me”) and proclaimed that he was the fulfilment of this promise.

The initial response was favourable, but when Jesus indicated that the proclamation of the Good News was to include the gentiles, his hearers were enraged and tried to throw up off a high cliff.

Church of the Nutrition: Only around 100 metres from the Church of the Annunciation and 200 metres from the Church of St Joseph is a lesser-known site that may include the remains of Jesus’ childhood home.

Archaeological research in 2006-10 indicated that an underground complex beneath the convent of the Sisters of Nazareth in 6166 Street may be the location of the long-lost Byzantine-era Church of the Nutrition, believed to have been built over the house of Mary and Joseph, and where Jesus was nurtured.

Visits are by appointment (tel.: 972-4-6554304).

Mount Precipice: South of Nazareth, on Mt Kedumim, is the cliff on which it is supposed the attempt was made to throw Jesus to his death. A road leads to the site and the view over the Jezreel Valley and Mount Tabor is spectacular.

On the mountain is a ruined church called Our Lady of the Fright Chapel. It commemorates the tradition that Mary, the mother of Jesus, fainted with fear as the crowd led her son to the cliff. But the Gospel says Jesus “passed through the midst of them and went on his way” (Luke 4:30).

Franciscan Museum: A courtyard on the northern side of the Church of the Annunciation provides access to a museum, on a lower level, displaying artefacts dating back to the 1st century. Of particular interest are five superbly carved capitals, discovered buried in a cave in 1908. Carved in France, they were to have crowned columns at the entrance of the Crusader church. They arrived after the Crusader kingdom had been defeated, so they were hidden.

Church of Jesus the Adolescent: This attractive French Gothic-style church, atop the western Nabi Sain ridge, offers a fine view over Nazareth’s rooftops and the Galilean hills. Above the altar is an impressive marble statue of Jesus as a boy of about 16.

 

In Scripture:

The Annunciation: Luke 1:26-38

The Holy Family settles in Nazareth: Matthew 2:23; Luke 2:39-40

Jesus preaches in the synagogue: Luke 4:16-30; Matthew 13:53-58; Mark 6:1-6;

“Can anything good come out of Nazareth?”: John 1:45-46

 

Open:

Church of the Annunciation: 8am-6pm

Church of St Joseph: 8am-6pm

St Gabriel’s Church: 8am-noon. 1-5pm; telephone first on Sunday

Synagogue Church: 8am-5pm (4pm Oct-Mar); closed Sunday

Nazareth Village: 9am-5pm (last tour begins 3.30pm); closed Sunday

 

References

Brownrigg, Ronald: Come, See the Place: A Pilgrim Guide to the Holy Land (Hodder and Stoughton, 1985)
Charlesworth, James H.: The Millennium Guide for Pilgrims to the Holy Land (BIBAL Press, 2000)
Dark, Ken: “Has Jesus’ Nazareth House Been Found?”, Biblical Archaeology Review, March-April 2015
Doyle, Stephen: The Pilgrim’s New Guide to the Holy Land (Liturgical Press, 1990)
Freeman-Grenville, G. S. P.: The Holy Land: A Pilgrim’s Guide to Israel, Jordan and the Sinai (Continuum Publishing, 1996)
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Israel Antiquities Authority: “A Residential Building from the Time of Jesus was Exposed in the Heart of Nazareth”, media release, December 23, 2009
Joseph, Frederick: “Basilica of the Annunciation in Nazareth”, Holy Land, spring 2005
Kilgallen, John J.: A New Testament Guide to the Holy Land (Loyola Press, 1998)
Murphy-O’Connor, Jerome: The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (Oxford University Press, 2005)
Smith, David: “Where it happened”, The Jerusalem Post Christian Edition, December 2007
Walker, Peter: In the Steps of Jesus (Zondervan, 2006)
Wareham, Norman, and Gill, Jill: Every Pilgrim’s Guide to the Holy Land (Canterbury Press, 1996)

External links

Nazareth (Custodia Terrae Sanctae)
Nazareth (Wikipedia)
Nazareth (Catholic Encyclopedia)
Nazareth (Nazareth Cultural & Tourism Association)
St Gabriel Church (BibleWalks)
Mount Precipice (BibleWalks)
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Nain

Israel

Nain

Franciscan church at Nain (Seetheholyland.net)

The tiny Galilean village of Nain is remembered only because here Jesus brought back to life a widow’s son as he was being taken out through the town gate to be buried.

Jesus met the funeral procession carrying the young man’s body — “his mother’s only son, and she was a widow” — and had compassion for her  (Luke 7:11-17).

The place where the miracle occurred is 7km south-west of Mount Tabor, up a steep road. The village (also known as Naim) looks out on to the Plain of Jezreel.

Eusebius, the bishop of Caesarea, identified the location in the 4th century, noting that it was not far from Endor, where King Saul of Judah consulted a medium before his final encounter with the Philistines, described in the book of 1 Samuel.

 

No gate has been found

Although Luke’s account says Jesus raised the young man near the town gate, no evidence of a gate or wall has been found. Either the gate belonged to a simple enclosure or the word was used figuratively, referring to the place where the road entered the houses.

The first recorded account of a pilgrim’s visit is anonymous (probably by Egeria, who visited the Holy Land as a pilgrim around AD 380). It says: “In the village of Nain is the house of the widow whose son was brought back to life, which is now a church, and the burial place where they were going to lay him is still there to this day.”

After the fall of the Latin kingdom in the 12th century, Nain became a Muslim village (as it remains).

A French monk who visited the place in 1664 related: “In the village are one hundred Arab families, wild as leopards, and therefore only few Christians come. And there is no sign of the house of the widow.”

 

Muslim helped Franciscans

Nain

Christ raising the widow’s son, in Nain church (Seetheholyland.net)

When the Franciscans in 1880 acquired the ruins of an ancient church, which had at one time been converted into a mosque, they were helped by the head of the village.

A report in the Vatican newspaper L’Osservatore Romano described him as “an honest Muslim with a good heart who gave permission to take water from the only nearby source and stones from his own land — both water and stones as much needed for the building as they are scarce on the site”.

The Franciscans built a simple, rectangular church. Inside, two paintings depict the miracle in different styles.

West of the village, about half a kilometre away from the houses, are tombs cut into the rock on the flank of the mountain. The cemetery was in this area and the funeral procession Jesus met would have been making its way in this direction.

 

In Scripture:

Jesus raises the widow’s son: Luke 7:11-17

Administered by: Franciscan Custody of the Holy Land

Open: After the church had remained closed for several years, the Franciscans in December 2019 announced plans to eventually have it open every day. In the meantime the key is held at the Franciscan sanctuary on Mount Tabor.

 

References

Bagatti, Bellarmino: “Nain of the Gospel”, Holy Land, summer 2001
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Kilgallen, John J.: A New Testament Guide to the Holy Land (Loyola Press, 1998)
Meistermann, Barnabas: “Naim”, The Catholic Encyclopedia (Robert Appleton Company, 1911)

 

External link

Naim (Custodia Terrae Sanctae)
Naim (BibleWalks)
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Mount Tabor

Israel

Mount Tabor, rising dome-like from the Plain of Jezreel, is the mountain where Christian tradition places the Transfiguration of Jesus.

Mount Tabor with Franciscan monastery on top (Seetheholyland.net)

Mount Tabor with Franciscan monastery on top (Seetheholyland.net)

Scholars disagree on whether Mount Tabor was the scene of that event (described in Matthew 17:1-9; Mark 9: 2-8 and Luke 9:28-36). However, it has throughout history been a place of mystique and atmosphere, where humanity has sought contact with the divine.

Its unique contours — variously described as “breast-shaped”, “hump-backed” and “resembling an upside down tea cup” — captured the imagination of ancient peoples who attached to it supernatural qualities.

Mount Tabor stands some 420 metres above the plain in lower Galilee, 7km east of Nazareth. It held a strategic position at the junction of trade routes. Many battles have been fought at its foot.

In the Old Testament, Mount Tabor is described as a sacred mountain and a place for worship. It is not mentioned by name in the New Testament.

 

Location of Transfiguration is questioned

Mount Tabor

Church buildings on Mount Tabor (Wikimedia)

The Gospel accounts of the Transfiguration — a momentous event in which Peter, James and John were introduced to the divine incarnation of Christ, the God-Man — do not specify the place. They simply say it was a “high mountain” in Galilee.

Christian tradition in the early centuries named the mountain as Tabor. This location is cited in early apocryphal writings and was accepted by the Syriac and Byzantine churches.

Many biblical scholars now question this tradition. Mount Tabor’s location does not fit well into events before and after the Transfiguration. At the time, a Hasmonean fortress stood on the summit.

And would Tabor be considered a “high mountain”, especially compared to other mountains in the vicinity? (It’s actually more than 200 metres lower than Jerusalem.)

These scholars see the much higher Mount Hermon as a more likely location.

Nevertheless, a succession of churches and a monastery were built on Mount Tabor from the fourth century.

 

Hairpin bends take taxis to the top

Mount Tabor

Mosaic of Transfiguration in apse of Church of the Transfiguration (Seetheholyland.net)

After the Crusaders were defeated in the 12th century and the area was taken over by the Turks, the Mamluk sultan Baybars destroyed all the religious buildings on Mount Tabor in 1263. Tabor remained deserted for nearly 400 years until the Franciscans negotiated permission to settle there.

Early pilgrims used to climb 4300 steps cut into the rocky slope to reach the summit. These days taxis negotiate a succession of hairpin bends before they suddenly reach the summit.

The present Catholic and Greek Orthodox buildings (separated by a wall) were constructed in the late 19th and early 20th centuries.

The prominent Catholic Church of the Transfiguration, designed by the Italian architect Antonio Barluzzi, stands among ruins of a Benedictine monastery. A bas-relief of the architect, who designed many of the Holy Land’s churches, is set into a wall on the right of the entrance.

Its entrance is flanked by chapels dedicated to Moses and Elijah, who were seen with Jesus during his Transfiguration. The event itself is depicted above the main altar in the central apse.

In the crypt under the church are the altar and fragments of walls of a Byzantine church. There is a tradition that the rock floor of the crypt is where Jesus stood during the Transfiguration.

The Greek Orthodox church, often not open to visitors, honours Elijah. It too is built on the ruins of Byzantine and Crusader churches.

 

‘Breadbasket’ scene of battles

Mount Tabor’s height affords uninterrupted panoramas. From the balcony of the Franciscan hospice, the view is of the plain of Jezreel, bounded by the Carmel range and the mountains of Samaria.

The fertile plain is called “the breadbasket of Israel”, a reminder that one of the meanings of Jezreel is “God sows”.

Mount Tabor

Jezreel Valley from Mount Tabor (Seetheholyland.net)

But this plain has often resounded to the clash of battle.

On the slopes of Mount Tabor, in the time of the Judges, the prophetess Deborah and her general Barak marshalled their warriors before sweeping down to rout the 900 chariots of Sisera and his Canaanites (Judges 4:4-16).

Armies of all the great generals who campaigned in the Middle East have tramped across the plain, from the pharaoh Thutmose III to General Edmund Allenby, and including Alexander the Great and Napoleon.

And in the Book of Revelation, it is named as the scene of the battle of Armageddon (also called Harmagedon or Har-Megiddo), in which good will triumph over evil.

 

In Scripture:

Deborah and Barak’s triumph: Judges 4:4-14

The Transfiguration: Matthew 17:1-9; Mark 9: 2-8 and Luke 9:28-36

 

Administered by: Franciscan Custody of the Holy Land

Tel.: 972-4-6620720

Open: 8am-noon, 2-5pm

 

 

References

Brownrigg, Ronald: Come, See the Place: A Pilgrim Guide to the Holy Land (Hodder and Stoughton, 1985)
Charlesworth, James H.: The Millennium Guide for Pilgrims to the Holy Land (BIBAL Press, 2000)
Freeman-Grenville, G. S. P.: The Holy Land: A Pilgrim’s Guide to Israel, Jordan and the Sinai (Continuum Publishing, 1996)
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Murphy-O’Connor, Jerome: The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (Oxford University Press, 2005)
Pixner, Bargil: With Jesus Through Galilee According to the Fifth Gospel (Corazin Publishing, 1992)
Wareham, Norman, and Gill, Jill: Every Pilgrim’s Guide to the Holy Land (Canterbury Press, 1996)

 

External links

Mount Tabor (Custodia Terrae Sanctae)
Mount Tabor (BiblePlaces)
Mount Tabor Hike (Israel by Foot)
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Mount Carmel

Israel

Mount Carmel

View from top of Mt Carmel (Patrick Brennan)

The prophet Elijah’s fire-lighting challenge — one of the Old Testament’s most spectacular contests between Yahweh, the God of the Israelites, and a pagan deity — took place on the south-eastern summit of Mount Carmel.

Stretching south-east from the Mediterranean Sea, with the city of Haifa sloped against it, Mount Carmel is actually a coastal range rather than a mountain.

From ancient times it was considered a sacred place. It is often cited in the Old Testament for its beauty and fertility.

The 6th-century Greek mathematician Pythagoras is recorded to have visited the mountain because of its reputation for sacredness, stating that it was “the most holy of all mountains, and access was forbidden to many”.

Elijah called fire from heaven

Elijah’s challenge came during a period after successive kings “did evil in the sight of the Lord” (1 Kings 16:30).

King Ahab had married the Phoenician princess Jezebel. She turned his allegiance from Yahweh to her god Baal and had Yahweh’s prophets slaughtered.

So Elijah called on Ahab to assemble the 450 priests of Baal on Mount Carmel. There he challenged the priests to call on fire from Baal to light a sacrifice.

As the book of 1 Kings relates, Baal failed to respond to the priests’ cries. Then Elijah rebuilt the ruined altar of the Lord and offered a sacrifice. Immediately fire from heaven consumed the offering, even though it had been soaked in water.

Biblical scholar E. M. Blaiklock captures the vividness of the scene: “Picture it — the rabble of priests, their monotonous chant hypnotising the devotees to the point when they slashed body and limb in wild passion, the shaggy prophet sitting near and mocking their vain supplications, Ahab’s tent and rich entourage, the great curve of the watching, waiting host. Then the stab of fire and the burning sacrifice . . . .”

 

Statue marks site

Mount Carmel

Statue of Elijah slaying a Baal priest at Muhraka (© Biblicalisraeltours)

On the south-eastern peak of Mount Carmel, the site is now known as Muhraka (“the Scorching”).

It is marked by a dramatic stone statue of Elijah, sword raised to heaven as he slaughters a Baal priest, and a small Carmelite monastery, surrounded by a nature reserve.

A superb view takes in the plain of Esdraelon and southern Galilee.

On the plain below is the Kishon brook, where Elijah took the priests of Baal and had them put to death.

 

Caves associated with Elijah

Mount Carmel

Stella Maris Monastery on Mount Carmel (Ilan)

At the western edge of Mount Carmel is Stella Maris Monastery, the world headquarters of the Carmelites, a Catholic religious order.

A small cave under the monastery is held by a Christian tradition to be a place where Elijah occasionally lived — as people on Mount Carmel have lived in caves since prehistoric times.

Opposite the monastery, a footpath down towards the Mediterranean leads to another grotto called Elijah’s Cave. Here the prophet is said to have meditated before his encounter with the priests of Baal. The cave is also thought to be where Elijah established a “school of prophets”.

Mount Carmel’s most spectacular religious memorial, however, is the Baha’i Shrine of the Báb, which runs in manicured terraces up the northern slope. The site is a sacred place for Baha’is around the world.

Sites in the area:

Stella Maris Monastery

Elijah’s Cave

Baha’i Shrine

 

In Scripture:

Elijah triumphs over the priests of Baal: 1 Kings 18:1-40

 

 

References

Blaiklock, E. M.: Eight Days in Israel (Ark Publishing, 1980)
Brownrigg, Ronald: Come, See the Place: A Pilgrim Guide to the Holy Land (Hodder and Stoughton, 1985)
Charlesworth, James H.: The Millennium Guide for Pilgrims to the Holy Land (BIBAL Press, 2000)
Freeman-Grenville, G. S. P.: The Holy Land: A Pilgrim’s Guide to Israel, Jordan and the Sinai (Continuum Publishing, 1996)
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Inman, Nick, and McDonald, Ferdie (eds): Jerusalem & the Holy Land (Eyewitness Travel Guide, Dorling Kindersley, 2007)

 

External links

Mount Carmel (Wikipedia)
Mount Carmel (BiblePlaces)
Mount Carmel (Catholic Encyclopedia)
Muhraka Hike (Israel by Foot)
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Mount of Beatitudes

Israel

Mount of Beatitudes

Cloister of Beatitudes church overlooking Sea of Galilee (Seetheholyland.net)

The Mount of Beatitudes, believed to be the setting for Jesus’ most famous discourse, the Sermon on the Mount, is one of the most beautifully serene places in the Holy Land.

Overlooking the northwestern shore of the Sea of Galilee, it offers an enchanting vista of the northern part of the lake and across to the cliffs of the Golan Heights on the other side.

Within sight are the scenes of many of the events of Jesus’ ministry in Galilee, including the town of Capernaum 3km away, where he made his home. Just below is Sower’s Cove, where it is believed Jesus taught the Parable of the Sower (Mark 4:1-9) from a boat moored in the bay.

The exact site of the Sermon on the Mount (Matthew 5:1-7:28) is unknown. Pilgrims commemorate the event at the eight-sided Church of the Beatitudes, built on the slope of the mount and accessible by a side road branching off the Tiberias-Rosh Pina highway.

The Mount of Beatitudes is also understood to be the place where Jesus met his apostles after his Resurrection and commissioned them to “make disciples of all nations” (Matthew 28:16-20).

 

Plenty of space for a crowd

Mount of Beatitudes

Sea of Galilee from the cave of Eremos (© Don Schwager)

The spacious slope of the Mount of Beatitudes (also known as Mount Eremos, a Greek word meaning solitary or uninhabited) would have provided ample space for a large crowd to gather to hear Jesus.

The 4th-century pilgrim Egeria records a tradition that may go back to the Jewish-Christians of Capernaum. She tells of a cave in the hillside at the Seven Springs, near Tabgha, “upon which the Lord ascended when he taught the Beatitudes”.

Archaeologist Bargil Pixner says: “The terrace above this still existing cave, called Mughara Ayub, must be considered the traditional place of the Sermon on the Mount. The hillcrest of Eremos indeed offers a magnificent view over the entire lake and the surrounding villages. The cragginess of this hill meant it was left uncultivated and enabled Jesus to gather large crowds around him without causing damage to the farmers.”

A Byzantine church was erected nearby in the 4th century, and it was used until the 7th century. Its ruins have been discovered downhill from the present church.

 

Eight sides for eight beatitudes

Mount of Beatitudes

Church of the Beatitudes (Seetheholyland.net)

The Church of the Beatitudes, an elegant octagonal building with colonnaded cloisters, blends into the slope rather than dominating it. It was built in 1938 for a Franciscan order of nuns, to a design by Italian architect Antonio Barluzzi — and partly financed by the Italian fascist dictator Benito Mussolini.

The eight sides of the light and airy church represent the eight beatitudes, and these are also shown in Latin in the upper windows.

The centrally placed altar is surmounted by a slender arch of alabaster and onyx. Around it, the seven virtues (justice, charity, prudence, faith, fortitude, hope and temperance) are depicted by symbols in the mosaic floor.

In the landscaped garden, three altars are provided for group worship.

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Sermon was radical and countercultural

The Sermon on the Mount, a powerful summary of the fundamental teachings of Jesus, opens with his proclamation of the eight beatitudes, beginning with “Blessed are the poor in spirit, for theirs is the kingdom of heaven . . . .” (Matthew 5:3)

Jesus taught orally, rather than by writing. Matthew notes that he sat down before speaking, a typical Jewish position for teaching.

Scholars suggest that Matthew’s account is not a report of one, uninterrupted sermon given on one occasion. Rather, it is believed, Matthew took a core sermon and added various teachings given at different times.

The sermon indicated how Jesus’ followers, described as “the salt of the earth”, should live so that they would be in right relationship with God and with others. “For I tell you,” he said, “unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (Matthew 5:20)

Biblical scholar Peter Walker comments: “The serenity of this beautiful place, however, may be slightly unhelpful here, suggesting that Jesus’ words were calm and soothing when in fact they were radical, demanding, authoritative, revolutionary and countercultural. Jesus was calling Israel to a new way of life . . . .”

 

Christian centre on the peak

On the peak of the Mount of Beatitudes is a Christian centre for meetings, studies and retreats called Domus Galilaeae (House of Galilee), opened in 2000. It is situated just over 1km from the ruins of ancient Chorazin.

The centre and adjacent monastery belongs to the Neo-Catechumenal Way, a Catholic movement for Christian formation. Its striking architecture was designed by the movement’s founder, Kiko Argüello, and a team of architects.

The library specialises in books about the Sermon on the Mount. The chapel has a large painting by Argüello, combining Eastern and Western Christian symbols and paying homage to the Church’s Jewish roots.

Related site:

Sea of Galilee

 

In Scripture:

The Sermon on the Mount: Matthew 5:1-7:28

The parable of the sower: Mark 4:1-9

Jesus commissions the disciples: Matthew 28:16-20

 

Administered by: Franciscan Missionary Sisters of the Immaculate Heart of Mary

Tel.: 972-4-6790978

Open: 8-11.45am, 2.30-5pm (4pm Oct-Mar)

 

 

References

Blaiklock, E. M.: Eight Days in Israel (Ark Publishing, 1980)
Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Kilgallen, John J.: A New Testament Guide to the Holy Land (Loyola Press, 1998)
Pixner, Bargil: With Jesus Through Galilee According to the Fifth Gospel (Corazin Publishing, 1992)
Walker, Peter: In the Steps of Jesus (Zondervan, 2006)
Wareham, Norman, and Gill, Jill: Every Pilgrim’s Guide to the Holy Land (Canterbury Press, 1996)

 

External links

Mount of Beatitudes (BibleWalks)
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Milk Grotto

West Bank

Milk Grotto

Inside the Milk Grotto church (© Custodia Terrae Sanctae)

A short distance south of the Church of the Nativity in Bethlehem is a shrine called the Milk Grotto, on a street of the same name.

An irregular grotto hollowed out of soft white rock, the site is sacred to Christian and Muslim pilgrims alike. It is especially frequented by new mothers and women who are trying to conceive.

By mixing the soft white chalk with their food, and praying to Our Lady of the Milk, they believe it will increase the quantity of their milk or enable them to become pregnant.

Rows of framed letters and baby pictures sent from around the world to the Milk Grotto testify to the effectiveness of the “milk powder” and prayer. (The powder is available only at the shrine; it may not be ordered from overseas.)

Spilt milk turned stone white, tradition says

According to tradition, while Mary and Joseph were fleeing Herod’s soldiers on their way to Egypt, they stopped in this cave while Mary nursed the baby Jesus. A drop of Mary’s milk fell upon the stone and it turned white.

Milk Grotto

Milk Grotto church (Seetheholyland.net)

The grotto has been a site of veneration since the 4th century, the first structure being built over it around AD 385.

From as early as the 7th century, fragments from the cave were sent to churches in Europe. The site was recognised by a proclamation of Pope Gregory XI in 1375.

The Franciscans erected a church around the Milk Grotto in 1872. The people of Bethlehem and local artisans expressed their love for the site by decorating the shrine with mother-of-pearl carvings.

In 2007 a modern chapel dedicated to the Mother of God was opened. It is connected to the Milk Grotto church by a tunnel, which enabled the addition of a further chapel in the basement.

Other sites in the Bethlehem area:

Bethlehem

Church of the Nativity

Grotto of the Nativity

St Jerome’s Cave

Church of St Catherine of Alexandria

Shepherds’ Field

Tomb of Rachel

Field of Boaz

Herodium

In Scripture:

The escape to Egypt: Matthew 2:13-15

 

Administered by: Franciscan Custody of the Holy Land

Tel.: 972-2-2743867

Open: 8am-5pm (Sun closed noon-2pm)

 

 

References

Gonen, Rivka: Biblical Holy Places: An illustrated guide (Collier Macmillan, 1987)
Inman, Nick, and McDonald, Ferdie (eds): Jerusalem & the Holy Land (Eyewitness Travel Guide, Dorling Kindersley, 2007)

 

External links

Bethlehem (Custodia Terrae Sanctae)
Chapel of the Milk Grotto (Wikipedia)
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Masada

Israel

Masada

View from Masada to the Dead Sea (Tom Callinan / Seetheholyland.net)

The rocktop fortress of Masada overlooking the Dead Sea has been invested with a quasi-religious significance as a symbol of resistance for the people of Israel.

Once a palatial refuge for Herod the Great, this massive plateau on the eastern edge of the Judean Desert is better known as the location of a Roman siege against Jewish rebels in AD 74.

The story of 960 defenders choosing self-inflicted death rather than surrender has achieved legendary status for the Jewish people, though scholars have questioned its credibility.

Masada’s symbolic status was boosted by a poem by Yitzchak Lamdan, published in 1927, and by extensive excavations by soldier-archaeologist Yigael Yadin.

Masada’s summit may be reached by a tortuous “snake path” (which takes a fit person 45 minutes), by a path up the Roman siege ramp (15 minutes) or by a modern cable car.

The view across the Dead Sea 450 metres below is spectacular. After Jerusalem, Masada is Israel’s most popular tourist attraction.

 

Herod lived in luxury

Masada

Bathhouse with under-floor heating (Seetheholyland.net)

Masada’s flat-topped shape has been aptly described by Jerome Murphy-O’Connor as “curiously like an aircraft-carrier moored to the western cliffs of the Dead Sea”.

The north-facing prow of this warship consists of the ruins of Herod’s luxurious residential palace. Elaborately designed and decorated, it cascaded in three tiers down the cliff face, each tier connected by a rock-cut staircase.

On the western side of the warship’s 550m by 275m deck are the remains of Herod’s ceremonial palace and administrative centre. The largest building on Masada, it covered nearly half a hectare.

Herod planned Masada as a palace stronghold and desert foxhole, and fortified it with walls, gates and towers. He wanted a place of refuge in case the Jews should rebel against him, or the Egyptian pharaoh Cleopatra (who coveted Judea) should try to have him killed.

Herod’s creature comforts include bathhouses and a swimming pool. The most elaborate bathhouse had a hot room with the floor suspended on low pillars. Hot air from a furnace was circulated under the floor and through clay pipes in the walls.

To supply water in this arid setting, a sophisticated system channelled winter rainfall from nearby wadis into huge cisterns quarried low into the northwest of the mountain. Water was then carried by men and beasts of burden up winding paths to reservoirs on the summit. The lower cisterns alone are estimated to have a capacity of 38,000 cubic metres.

 

Romans besieged the fortress

Masada

Seige ramp at Masada (Seetheholyland.net)

In AD 66, at the beginning of the Great Jewish Revolt against Rome, a group of Jewish extremists called Sicarii overran the Roman garrison stationed on Masada. By then, Herod had been dead for 70 years.

According to the historian Josephus, the Sicarii were unlikely heroes who attacked local villages. In a night raid for food on the Jewish settlement of En-Gedi, 17km away, he says the Sicarii killed more than 700 Jewish settlers, including women and children, during Passover.

The Roman governor Lucius Flavius Silva waited until Jerusalem had fallen before taking the Tenth Legion to Masada in 72-73. Laying siege to the fortress, he established eight fortified camps linked by a ditch and wall around Masada, then built a ramp on top of a natural bedrock spur to reach the summit.

Up the ramp the Romans rolled an iron-sheathed siege tower, with rapid-firing catapults and a huge battering ram to breach the fortress wall.

According to Josephus, when defeat was inevitable the leader of the Sicarii, Eleazar ben Ya’ir, gave two impassioned speeches persuading his companions to cast lots to kill each other rather than be taken prisoner.

He argued “it is still an eligible thing to die after a glorious manner, together with our dearest friends . . . let us bestow that glorious benefit upon one another mutually, and preserve ourselves in freedom, as an excellent funeral monument for us”.

When the Romans stormed the summit, they found the bodies of 960 occupants. The only survivors were two women and five children who had hidden in a cistern.

 

Josephus’ account is questioned

The only account of the fall of Masada and the mass suicide of its occupants comes from Josephus. Surprisingly, the Jewish rabbis who wrote the Talmud did not record the event.

A former Jewish rebel who joined the Romans after he was captured, Josephus lived through the Great Jewish Revolt and knew Silva personally. Like other historians of antiquity, however, he was known for his literary embellishments, and scholars have questioned the credibility of his dramatic account.

Would there have been time for Eleazar’s speeches, the drawing of lots and the organized killings as Masada fell? Would the survivors have been able to repeat the speeches verbatim to the Romans?

More pertinently, modern historians point to parallels between Eleazar’s second oration and a speech Josephus himself gave in similar circumstances when the fortified village of Jotapata, in northern Galilee, fell to the Romans after a siege and bloody battle in AD 67.

Josephus, who commanded the Jewish rebels in Galilee in that battle, tells of hiding in a cave with other survivors who drew lots to kill each other rather than surrender. One of the last two men standing — “should one say by fortune or by the providence of God?” — was the wily Josephus, who persuaded his companion to join him in surrendering.

Rather than accept the rhetoric of Josephus, modern historians favour a more chaotic climax at Masada, with some Sicarii fighting to the death, some taking their own lives and others trying to hide.

Furthermore, a research report in 2016 concluded that the ramp was never completed and therefore could not have been used to capture the fortress.

 

Restored buildings can be seen

Many of the buildings on Masada’s summit have been restored, including Herod’s bathhouses (a black line on the walls indicates where restoration began). Some have mosaic floors.

Remains of a synagogue used by the Sicarii and a church built by Byzantine monks in the 5th century have also been excavated. The monks lived in cells dispersed round the summit.

Silva’s siege works and ramp, including remains of the Roman wall and camps, can still be seen.

The skeletons of 28 people excavated in the 1960s — whether Sicarii or Roman soldiers is not proven — were given a state funeral at Masada with full military honours in 1969.

In the early decades of the Jewish state, recruits to Israel’s armed forces — in which service is compulsory for most citizens, male or female — climbed the snake path for a torchlight swearing-in ceremony ending with the declaration: “Masada shall not fall again!”

The ceremony was abandoned in 1986, according to Rabbi Lawrence Hoffman, because “Its underlying message of heroes who commit suicide no longer captured the imagination of a Jewish state which emphasised life, not death, and victory rather than defeat”.

 

Administered by: Israel National Parks Authority

Tel.: 08-658-4207/8

Open:

April–September 8 A.M.–5 P.M. October–March 8 A.M– 4 P.M. Fridays and holiday eves, site closes one hour earlier than above.

Cable-car hours: Sat.–Thurs.: 8 A.M.–4 P.M.; Friday and holiday eves 8 A.M.–2 P.M.; Yom Kippur eve 8 A.M.–noon.

 

 

References

Brownrigg, Ronald: Come, See the Place: A Pilgrim Guide to the Holy Land (Hodder and Stoughton, 1985)
Charlesworth, James H.: The Millennium Guide for Pilgrims to the Holy Land (BIBAL Press, 2000)
Freeman-Grenville, G. S. P.: The Holy Land: A Pilgrim’s Guide to Israel, Jordan and the Sinai (Continuum Publishing, 1996)
Goldfus, H., et al.: “The significance of geomorphological and soil formation research for understanding the unfinished Roman ramp at Masada”, Catena, 2016
Hoffman, Lawrence A.: Israel: A Spiritual Travel Guide (Jewish Lights Publishing, 1998)
McCormick, James R.: Jerusalem and the Holy Land (Rhodes & Eaton, 1997)
Maier, Paul L. (trans.): Josephus: The Essential Writings (Kregel Publications, 1988)
Murphy-O’Connor, Jerome: The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 (Oxford University Press, 2005)
Rainey, Anson F., and Notley, R. Steven: The Sacred Bridge: Carta’s Atlas of the Biblical World (Carta, 2006)
Walker, Peter: In the Steps of Jesus (Zondervan, 2006)
Wareham, Norman, and Gill, Jill: Every Pilgrim’s Guide to the Holy Land (Canterbury Press, 1996)

 

External links

The Wars of the Jews, by Josephus (Christian Classics Ethereal Library; chapters 8 and 9 describe the siege of Masada)
Masada: Desert Fortress (Jewish Virtual Library)
Masada (Bible Pictures)
The Climb to Masada (Israel by Foot)
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Jordan River

Israel/Jordan

Jordan River

Jordan River near Chorazin (Seetheholyland.net)

The Jordan River runs through the land and history of the Bible, giving its waters a spiritual significance that sets it aside from other rivers.

The Jordan is significant for Jews because the tribes of Israel under Joshua crossed the river on dry ground to enter the Promised Land after years of wandering in the desert.

It is significant for Christians because John the Baptist baptised Jesus in the waters of the Jordan.

The prophets Elijah and Elisha also crossed the river dry-shod; and the Syrian general Naaman was healed of leprosy after washing in the Jordan at Elisha’s direction.

 

River flows below sea level

Jordan River

Excavated baptismal site at Bethany Beyond the Jordan (Seetheholyland.net)

Flowing southward from its sources in the mountainous area where Israel, Syria and Lebanon meet, the Jordan River passes through the Sea of Galilee and ends in the Dead Sea. A large part of its 320-kilometre length forms the border between Israel and Jordan in the north and the West Bank and Jordan in the south.

The river falls 950 metres from its source to the Dead Sea. For most of its course down the Jordan Rift Valley, it flows well below sea level. Its name means “Dan [one of its tributaries] flows down”.

Though an old song says the River Jordan is “deep and wide”, the modern river is neither. In places it is more like a creek than a river — less than 10 metres across and 2 metres deep.

From Jesus’ time until the mid 20th century, seasonal flooding in winter and spring expanded its width to 1.5km. Dams in Syria, Jordan, Lebanon and Israel now preclude flooding.

 

Site identified in former military zone

Jordan River

Yardenit baptism site (Seetheholyland.net)

The place where Jesus was baptised by John the Baptist is believed to be in Jordan, on the east bank of a large loop in the river opposite Jericho.

A site less than 2km east of the river’s present course, at Wadi Al-Kharrar, has been identified as Bethany Beyond the Jordan. This is where John lived and baptised, and where Jesus fled for safety after being threatened with stoning in Jerusalem.

Until the 1994 peace treaty between Jordan and Israel, the area was a Jordanian military zone. After clearing nearby minefields, the Jordanian government has made the place accessible to archaeologists, pilgrims and tourists.

Jordan’s new Baptism Archaeological Park contains the remains of a Byzantine-era monastery featuring at least four churches, one of which is built around a cave believed to be the one that ancient pilgrims called “the cave of John the Baptist”.

While the Jordanian location was inaccessible, a modern site commemorating Christ’s baptism was established at Yardenit in Israel, at the southern end of the Sea of Galilee.

Maintained by a kibbutz, it is a popular place for Christian pilgrims to renew their baptismal promises — or for new Christians to be baptised, often in white robes and undergoing total immersion in the mild waters of the Jordan.

 

Various

The course of the Jordan River (Wikimedia)

Jordan is diverted and polluted

Because its waters are a vital resource for the dry lands of the region, the Jordan has been a source of contention among Israel, Jordan, Syria, Lebanon and the Palestinians.

In modern times more than 90 per cent of its natural flow has been diverted for domestic and agricultural use. The lower Jordan is heavily polluted by sewage and industrial run-off.

In 2007 the World Monuments Fund listed the lower Jordan in the top 100 most “endangered cultural heritage sites”. In support, a regional environmental organisation, Friends of the Earth Middle East, said: “The region’s current policies treat the river as a backyard dumping ground.”

Related site:

Bethany Beyond the Jordan

 

In Scripture:

The Israelites cross the Jordan on dry ground: Joshua 3:14-17

Elijah crosses the Jordan on dry ground: 2 Kings 2:8

John baptises Jesus: Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:29-34

Naaman’s leprosy is cured in the Jordan: 2 Kings 5:1-14

 

 

References

McCormick, James R.: Jerusalem and the Holy Land (Rhodes & Eaton, 1997)
Wareham, Norman, and Gill, Jill: Every Pilgrim’s Guide to the Holy Land (Canterbury Press, 1996)
Khouri, Rami: “Where John Baptized: Bethany Beyond the Jordan”, Exploring Jordan: The Other Biblical Land (Biblical Archaeology Society, 2008)
Waldocks, Ehud Zion: “Jordan River to run dry by next year”, Jerusalem Post, May 3, 2010

 

External links

The Baptism Site of Jesus Christ (official site)
Bethany-Beyond-The-Jordan (Sacred Destinations)
Yardenit Baptismal (BibleWalks)
Yardenit Baptismal Site
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