(February 17)
In this lecture we learned about the two revolts in Jerusalem. After Herod the Great died, his kingdom was divided among his three sons. Their power was very limited. King Herod was the last to be called king. His sons were Archelaus, Herod Antipas, and Herod Philip. The first two sons were later exiled in their respected regions, and Herod Philip ruled until his death. These rulers were then replaced by Roman procurators who were very inexperienced, but this gave Rome direct Roman rule.
One of these Roman rulers was Pontius Pilot, who was the only Roman governor mentioned in the Gospels because he was the one that ordered Jesus' execution. He was extremely ineffective and only provoked the Jews. He was later recalled back to Rome in 36/37 CE.
The Roman governors in Jerusalem from 6-66 CE were very inexperienced and unskilled. They provoked the Jews and caused growing internal Jewish conflict. During the year of 66 CE, Jerusalem was in open revolt against Rome.
To assert their rebellion, the Jews began making their own money. They constructed the Jewish Revolt Coin to declare their independence from Roman rule. These coins, however, only lasted for about three years. In 67 CE, Vespasian of Rome was delegated to conquer Galilee. When he was later declared emperor in 70 CE, his son Titus takes charge of the revolt in Jerusalem. In this same year, Titus destroys Jerusalem and destroys the Temple. This, as it did when the first temple was destroyed, brings about cognitive dissonance where the people began questioning themselves and their faith.
The second Jewish revolt occurs from 132 to 135 CE under the lead of Bar-Kokhba. Jerusalem revolts for the second time because the center of Judaism was migrated out of Jerusalem. This city was rebuilt as Aelia Capitolina. Jews were forbidden to visit Jerusalem except on the 9th of Ab, which was the date their city was destroyed, to mourn for their defeat.
To start of this revolt, Bar-Kokhba began making revolt coins that were similar to the coins of the first revolt. The problem with this was that many of the words printed on the coins were misspelled. This most likely occurred because Bar-Kokhba was not able to read Hebrew too well. Many of these coins were "overstrikes" as well, meaning that existing coins were stamped on. In addition to this, he wrote revolt letters in multiple languages.
This revolt, as did the first, ended as a loss. The Jews were exiled and the Jerusalem Temple was made into a Roman temple that praised their god Jupiter. Emperor Hadrian punished the Jews heavily.
As a result of the revolts, Aelia Capitolina was built on top of Jerusalem to make this city as Roman as possible. In addition, the rise of synagogues began to appear, most likely due to the destruction of the temple. This led to decentralization.
Tuesday, February 22, 2011
Monday, February 21, 2011
Romusalem
(February 15)
In this lecture we learned about the Roman conquest and rule in Jerusalem which began in 63 BCE. The Roman governor, Pompey, was the one who attacked and annexed Jerusalem for Rome. We also learned about other important figures in this time. One particular significant person in this period if Herod, who is known as Herod the Great. He first started out as a local ruler of Galilee when his father, Antipates, was installed as procurator. However, when his father was killed, he takes revenge for him. As he does this, he slowly rises to greatness. He first becomes king of Judea, then controls Galilee, Samaria and Idumea. Then he gets Jerusalem. Herod rules as a client king, where he tries to be good to both Rome and Jerusalem. He is sensitive to the Jews, for example, he does not put faces on their coin, yet he still does what Rome orders him to do. He was able to keep the Jews from rebelling since he knew the Jewish traditions, even though he is not a Jew, because his homeland, Idumea, was Judaized. Although Herod was a brutal dictator and ruled from 37 to 4 BCE, his way of dealing with the people worked.
In addition, Herod the Great was really known for his massive building projects. Even though most of these buildings represented himself, these projects gave people jobs. This means that a lot of people were working. He built the Herodian Temple Mount, which is referred to as the third temple, because many people believed that the second temple was not as great nor as nice as the first. He did not like that so he decided to build the temple mount since the second temple was not destroyed. Therefore, Herod expanded the temple and constructed the wall around it.
Herod built many other great buildings, such as the theater. aqueduct, and port at Caesarea. He even built a city south of Jerusalem. It looked like a mountain that was caved in at the top. This appeared to be the ultimate fortress.
In this lecture, we also discussed the existence of Jesus. Although there is no archeological evidence for him, many scholars do believe that he lived.
In this lecture we learned about the Roman conquest and rule in Jerusalem which began in 63 BCE. The Roman governor, Pompey, was the one who attacked and annexed Jerusalem for Rome. We also learned about other important figures in this time. One particular significant person in this period if Herod, who is known as Herod the Great. He first started out as a local ruler of Galilee when his father, Antipates, was installed as procurator. However, when his father was killed, he takes revenge for him. As he does this, he slowly rises to greatness. He first becomes king of Judea, then controls Galilee, Samaria and Idumea. Then he gets Jerusalem. Herod rules as a client king, where he tries to be good to both Rome and Jerusalem. He is sensitive to the Jews, for example, he does not put faces on their coin, yet he still does what Rome orders him to do. He was able to keep the Jews from rebelling since he knew the Jewish traditions, even though he is not a Jew, because his homeland, Idumea, was Judaized. Although Herod was a brutal dictator and ruled from 37 to 4 BCE, his way of dealing with the people worked.
In addition, Herod the Great was really known for his massive building projects. Even though most of these buildings represented himself, these projects gave people jobs. This means that a lot of people were working. He built the Herodian Temple Mount, which is referred to as the third temple, because many people believed that the second temple was not as great nor as nice as the first. He did not like that so he decided to build the temple mount since the second temple was not destroyed. Therefore, Herod expanded the temple and constructed the wall around it.
Herod built many other great buildings, such as the theater. aqueduct, and port at Caesarea. He even built a city south of Jerusalem. It looked like a mountain that was caved in at the top. This appeared to be the ultimate fortress.
In this lecture, we also discussed the existence of Jesus. Although there is no archeological evidence for him, many scholars do believe that he lived.
Friday, February 11, 2011
Liberator, Not Conqueror
(February 8)
This lecture is about the Persian Jerusalem, during the period of 539-333 BCE. We learned that King Cyrus of Persia gave the people of Jerusalem money in order for them to rebuild their temple. He wants to gain trust from these people, instead of using the scare tactic, so that they will not rebel against him. The Persians believed it would be more beneficial for them if the Jews actually liked them, unlike the Assyrians and Babylonians. In addition, King Cyrus made an announcement to the Jews through the "Cyrus Cylinder." It was an announcement for a general return to a person's homelands. He did not want to directly exile them because as I said before, he wanted the Jews to like Persia. Therefore, he subtly did it through this text. He wanted to appear as a "Liberator" rather than a "Conqueror" as part of this appeal. In addition, King Cyrus was also called the Jewish Messiah because of how he approached everything and because of his appeal. I believe he made a wise choice when he decided that he would rather have the Jews like him than fear him because it appears to be more effective. I believe if these people liked him, King Cyrus would have less of a chance of them rebelling because they would appreciate the relationship they are in. However, if these people feared them, they might conspire to do something to overtake him.
In addition, the Edict of Cyrus has two different accounts: the biblical account and the "Cyrus Cylinder." According to the biblical account, King Cyrus references the Hebrew God, YHWH, and says that He called out to him to rebuild the temple of Jerusalem and to have the people of Judea travel back to their homeland to begin this construction of the temple. According to the "Cyrus Cylinder," the lord of Babylon, Marduk, told him to Cyrus to battle his own people. It basically states that the city of Babylon fell to King Cyrus when he entered.
This lecture is about the Persian Jerusalem, during the period of 539-333 BCE. We learned that King Cyrus of Persia gave the people of Jerusalem money in order for them to rebuild their temple. He wants to gain trust from these people, instead of using the scare tactic, so that they will not rebel against him. The Persians believed it would be more beneficial for them if the Jews actually liked them, unlike the Assyrians and Babylonians. In addition, King Cyrus made an announcement to the Jews through the "Cyrus Cylinder." It was an announcement for a general return to a person's homelands. He did not want to directly exile them because as I said before, he wanted the Jews to like Persia. Therefore, he subtly did it through this text. He wanted to appear as a "Liberator" rather than a "Conqueror" as part of this appeal. In addition, King Cyrus was also called the Jewish Messiah because of how he approached everything and because of his appeal. I believe he made a wise choice when he decided that he would rather have the Jews like him than fear him because it appears to be more effective. I believe if these people liked him, King Cyrus would have less of a chance of them rebelling because they would appreciate the relationship they are in. However, if these people feared them, they might conspire to do something to overtake him.
In addition, the Edict of Cyrus has two different accounts: the biblical account and the "Cyrus Cylinder." According to the biblical account, King Cyrus references the Hebrew God, YHWH, and says that He called out to him to rebuild the temple of Jerusalem and to have the people of Judea travel back to their homeland to begin this construction of the temple. According to the "Cyrus Cylinder," the lord of Babylon, Marduk, told him to Cyrus to battle his own people. It basically states that the city of Babylon fell to King Cyrus when he entered.
Sunday, February 6, 2011
Wednesday, February 2, 2011
What to believe?
(February 1)
Josiah is accounted as a good king, however, he is killed early on during his reign. The Babylonians then began to rise in power and destroyed the Temple in Jerusalem in 586 BCE. Because of this, the promises that God made to David and to Jerusalem were questioned.
According to the pre-exilic passages, Josiah lived and was killed. No description or reasoning was given as to why he died. He was considered a good king who followed God. Now according to the post-exilic passages, it states that God is still upset with Manasseh, who took away Hezekiah's reforms. The texts here appears to explain and fix the promises made from God that appears to be broken.
In addition, we discussed the difficulty in what to do when a person's beliefs contradict their experience. The people of Jerusalem who believed in God were promised this land as well as other vows, but their experience in the destruction of the Temple and the exile illustrates that the promise was not carried out. This displays cognitive dissonance, which is defined as having two contradictory beliefs.
In order to fix this problem, people began to rationalize what had happened. They began saying that the Temple was a place for God's name; therefore his name will be there forever, not necessarily the building itself.
This lecture was somewhat depressing because it addressed the issue of how to deal with something that you believe in when reality proves opposite. This is also the end of the midterm material!
Josiah is accounted as a good king, however, he is killed early on during his reign. The Babylonians then began to rise in power and destroyed the Temple in Jerusalem in 586 BCE. Because of this, the promises that God made to David and to Jerusalem were questioned.
According to the pre-exilic passages, Josiah lived and was killed. No description or reasoning was given as to why he died. He was considered a good king who followed God. Now according to the post-exilic passages, it states that God is still upset with Manasseh, who took away Hezekiah's reforms. The texts here appears to explain and fix the promises made from God that appears to be broken.
In addition, we discussed the difficulty in what to do when a person's beliefs contradict their experience. The people of Jerusalem who believed in God were promised this land as well as other vows, but their experience in the destruction of the Temple and the exile illustrates that the promise was not carried out. This displays cognitive dissonance, which is defined as having two contradictory beliefs.
In order to fix this problem, people began to rationalize what had happened. They began saying that the Temple was a place for God's name; therefore his name will be there forever, not necessarily the building itself.
This lecture was somewhat depressing because it addressed the issue of how to deal with something that you believe in when reality proves opposite. This is also the end of the midterm material!
Jerusalem's Survival Against Assyria
(January 27)
In this lecture, we learned how the Assyrian's failure to destroy Jerusalem was the single greatest catalyst for the legend of this city as being inviolable. Assyria became a very strong country who were feared throw their fighting tactic. According to biblical accounts, God delivered Jerusalem from Assyria through Hezekiah. God supposedly wiped out the Assyrian army before they had a chance to conquer Jerusalem. However, the Assyrian accounts say that this reasoning is wrong. They supposedly trapped Jerusalem, like a bird in a cage, but did not destroy the city. Although both sides have different stories to what had happened, both accounts do say that Jerusalem survived the Assyrian onslaught. This further pursues Jerusalem's reputation as being the city that God will not destroy, therefore claiming its sacredness.
In addition, we addressed religious centralization. Hezekiah brings about a religious reform to praise God in only one place instead of at different shrines. He knocked down the other idols even though they all worshiped the same God. This action can be considered as an indication of the preparation for rebellion against the Assyrians because he is unifying the people.
Josiah is another king that addressed religious centralization after Manasseh, who undid all the religious reforms that Hezekiah placed. He also founded a religious book of the law called the "Deuteronomic" Reform. He used this as his guide for the reforms he established.
In this lecture, we learned how the Assyrian's failure to destroy Jerusalem was the single greatest catalyst for the legend of this city as being inviolable. Assyria became a very strong country who were feared throw their fighting tactic. According to biblical accounts, God delivered Jerusalem from Assyria through Hezekiah. God supposedly wiped out the Assyrian army before they had a chance to conquer Jerusalem. However, the Assyrian accounts say that this reasoning is wrong. They supposedly trapped Jerusalem, like a bird in a cage, but did not destroy the city. Although both sides have different stories to what had happened, both accounts do say that Jerusalem survived the Assyrian onslaught. This further pursues Jerusalem's reputation as being the city that God will not destroy, therefore claiming its sacredness.
In addition, we addressed religious centralization. Hezekiah brings about a religious reform to praise God in only one place instead of at different shrines. He knocked down the other idols even though they all worshiped the same God. This action can be considered as an indication of the preparation for rebellion against the Assyrians because he is unifying the people.
Josiah is another king that addressed religious centralization after Manasseh, who undid all the religious reforms that Hezekiah placed. He also founded a religious book of the law called the "Deuteronomic" Reform. He used this as his guide for the reforms he established.
Tuesday, February 1, 2011
Once a Whole, Now Divided
(January 25)
For a king to make a Golden Age, a few factors need to be met. The king must first build great palaces, create a united kingdom, and build a great temple where a divine eternal promise is given, remembered, and chronicled. The king must also die because that is usually when a person is memorialized. The reigns of David and Solomon were known as a "Golden Age." When Solomon dies, his son, Rehoboam takes throne. This is where the Golden Age ends.
The once united kingdom becomes divided into "Judah" and "Israel." In 1Kings 12:1-14, the people ask Rehoboam to lower the heavy taxes his father imposed on them. Rehoboam did not know what to do so he asked the older counsel, who have been around during his father's reign, for advice. They told him to listen to the people so that he can gain their trust. Instead, however, Rehoboam listens to his peers who said that he should not follow what the people want to display his authority over them. Because of this, the ten tribes from the north rebel with Jeroboam as their leader as become Israel.
For the people that live in Israel, their problem is that the Temple is in the south. Instead of having to travel to the south and spend their money there, increasing Judah's wealth, they decide to set up places of worship in Tel Dan and Bethel.
In addition, the rise of Assyria threatened both Israel and Judah. Their fight tactic was the scare the people so they would not fight nor rebel against them. When the Assyrians conquered Israel to the north, the Assyrians began deporting people. Once Israel falls in 721 BCE, these people start going to Jerusalem. The Assyrians did not fight Jerusalem, however, because it was difficult to fight a city up on a hill and they did not appear as a threat.
For a king to make a Golden Age, a few factors need to be met. The king must first build great palaces, create a united kingdom, and build a great temple where a divine eternal promise is given, remembered, and chronicled. The king must also die because that is usually when a person is memorialized. The reigns of David and Solomon were known as a "Golden Age." When Solomon dies, his son, Rehoboam takes throne. This is where the Golden Age ends.
The once united kingdom becomes divided into "Judah" and "Israel." In 1Kings 12:1-14, the people ask Rehoboam to lower the heavy taxes his father imposed on them. Rehoboam did not know what to do so he asked the older counsel, who have been around during his father's reign, for advice. They told him to listen to the people so that he can gain their trust. Instead, however, Rehoboam listens to his peers who said that he should not follow what the people want to display his authority over them. Because of this, the ten tribes from the north rebel with Jeroboam as their leader as become Israel.
For the people that live in Israel, their problem is that the Temple is in the south. Instead of having to travel to the south and spend their money there, increasing Judah's wealth, they decide to set up places of worship in Tel Dan and Bethel.
In addition, the rise of Assyria threatened both Israel and Judah. Their fight tactic was the scare the people so they would not fight nor rebel against them. When the Assyrians conquered Israel to the north, the Assyrians began deporting people. Once Israel falls in 721 BCE, these people start going to Jerusalem. The Assyrians did not fight Jerusalem, however, because it was difficult to fight a city up on a hill and they did not appear as a threat.
Founding the Temple
(January 20)
Two important passages are discussed in this lecture. The first passage is 2Samuel 7. In this text, God tells David that he does not need to build Him a house, that He will build David a house. This temple will be built by his heir. In addition, God makes a very important promise to David, in that there will always be an heir of David as ruler of Israel. Promises made by God are not supposed to be broken, however, there is a problem with this one because the Babylonians come into Jerusalem and destroy the kingdom. Because of this, some people lose faith altogether or try to rationalize this problem. The ones that try to rationalize say that a Messiah will come. This person is interpreted as Jesus, who is also called the "son of David" for this reason of God's promise. The second passage is 1Chronicles 21:28-22:10. The reason why David is unable to build God's house changes. It states that David cannot build the house of the Lord because he has shed so much blood whereas 2Samuel 7 states otherwise. This is another depiction of how the Bible is not always consistent with the information provided.
In this lecture, we also talked about how Jerusalem was made sacred through the Bible. Several significant stories supposedly originate from this city, like Creation and the Sabbath, Mount Moriah, and the story of Melchizedek. The purpose of all these stories was to build the tradition in Jerusalem.
Solomon's Jerusalem was also addressed in this lecture. He was said to be a wise king. One of his most famous stories was the one of the two mothers and two newborns. He was said to have written the proverbs as well. Although King Solomon was said to have accomplished many things, his existence, as well as his father's, King David, is still not proven.
Two important passages are discussed in this lecture. The first passage is 2Samuel 7. In this text, God tells David that he does not need to build Him a house, that He will build David a house. This temple will be built by his heir. In addition, God makes a very important promise to David, in that there will always be an heir of David as ruler of Israel. Promises made by God are not supposed to be broken, however, there is a problem with this one because the Babylonians come into Jerusalem and destroy the kingdom. Because of this, some people lose faith altogether or try to rationalize this problem. The ones that try to rationalize say that a Messiah will come. This person is interpreted as Jesus, who is also called the "son of David" for this reason of God's promise. The second passage is 1Chronicles 21:28-22:10. The reason why David is unable to build God's house changes. It states that David cannot build the house of the Lord because he has shed so much blood whereas 2Samuel 7 states otherwise. This is another depiction of how the Bible is not always consistent with the information provided.
In this lecture, we also talked about how Jerusalem was made sacred through the Bible. Several significant stories supposedly originate from this city, like Creation and the Sabbath, Mount Moriah, and the story of Melchizedek. The purpose of all these stories was to build the tradition in Jerusalem.
Solomon's Jerusalem was also addressed in this lecture. He was said to be a wise king. One of his most famous stories was the one of the two mothers and two newborns. He was said to have written the proverbs as well. Although King Solomon was said to have accomplished many things, his existence, as well as his father's, King David, is still not proven.
Is there a David?
(January 18)
David's existence was said to be controversial in the last blog because there were no other texts about him besides what is said in the Bible. However, this was true until the Tel Dan inscription. This inscription says something about the "House of David." This shows that there were people that referred to themselves as the house of David, but it does not prove that David actually existed.
In addition, we learned more about the Gihon Spring. This is the only spring located in Jerusalem. Gihon means "gushing" and it produces about 317 gallons of water per day which was a fair amount for the size of the city. This spring was also the place for the anointing of the King of Israel.
When Jesus traveled to Jerusalem, he made an explicit claim. He went through the Kidron Valley and through the Gihon Spring as well. This shows that Jesus was making his claim and setting himself up to be the King of Israel. Him traveling through the spring expresses the anointing of Jesus.
This lecture also talks about the Ark of the Covenant. This is a portable shrine, however, the people of God were not supposed to worship any other idol yet they worshiped this. In addition, once the temple in Jerusalem was built, the Ark of the Covenant was placed inside.
David's existence was said to be controversial in the last blog because there were no other texts about him besides what is said in the Bible. However, this was true until the Tel Dan inscription. This inscription says something about the "House of David." This shows that there were people that referred to themselves as the house of David, but it does not prove that David actually existed.
In addition, we learned more about the Gihon Spring. This is the only spring located in Jerusalem. Gihon means "gushing" and it produces about 317 gallons of water per day which was a fair amount for the size of the city. This spring was also the place for the anointing of the King of Israel.
When Jesus traveled to Jerusalem, he made an explicit claim. He went through the Kidron Valley and through the Gihon Spring as well. This shows that Jesus was making his claim and setting himself up to be the King of Israel. Him traveling through the spring expresses the anointing of Jesus.
This lecture also talks about the Ark of the Covenant. This is a portable shrine, however, the people of God were not supposed to worship any other idol yet they worshiped this. In addition, once the temple in Jerusalem was built, the Ark of the Covenant was placed inside.
The Holy City Leading up to David's Throne
(January 13)
This lecture is about the Canaanite Jerusalem, which is the Pre-Israelite and Middle-Late Bronze Age. There is a lot of pottery found from this era, and these findings are good evidence that back up many biblical claims. Something else that was found in this age were execration texts. These are clay tablets with hieroglyphic engravings founded from Sakkara, Egypt. These texts are similar to voodoo dolls. A person would write his/her enemies onto this tablet then smash it after to curse them. An execration text was found with Jerusalem's name on it, meaning that someone from Sakkara was trying to curse this city.
In addition, many stories in the Bible contradict one another. For example, there are three sections in the books of Joshua that talk about how the Israelites killed everyone, but in Joshua 15:63, it states that "the people of Judah could not drive out the Jebusites, the inhabitants of Jerusalem; so the Jebusites live with the people of Judah in Jerusalem to this day." Then in Judges, this book talks about the Canaanites but they were supposedly wiped out already. This shows how some of the biblical texts oppose each other.
In this lecture, we also discussed Jerusalem under King David's rule. David is said to be a "man after God's own heart."Several stories about this king is told in the Bible. However, his existence is very controversial. Many scholars believe he did not exist because there are no other texts besides what is said in the Bible about his existence.
This lecture is about the Canaanite Jerusalem, which is the Pre-Israelite and Middle-Late Bronze Age. There is a lot of pottery found from this era, and these findings are good evidence that back up many biblical claims. Something else that was found in this age were execration texts. These are clay tablets with hieroglyphic engravings founded from Sakkara, Egypt. These texts are similar to voodoo dolls. A person would write his/her enemies onto this tablet then smash it after to curse them. An execration text was found with Jerusalem's name on it, meaning that someone from Sakkara was trying to curse this city.
In addition, many stories in the Bible contradict one another. For example, there are three sections in the books of Joshua that talk about how the Israelites killed everyone, but in Joshua 15:63, it states that "the people of Judah could not drive out the Jebusites, the inhabitants of Jerusalem; so the Jebusites live with the people of Judah in Jerusalem to this day." Then in Judges, this book talks about the Canaanites but they were supposedly wiped out already. This shows how some of the biblical texts oppose each other.
In this lecture, we also discussed Jerusalem under King David's rule. David is said to be a "man after God's own heart."Several stories about this king is told in the Bible. However, his existence is very controversial. Many scholars believe he did not exist because there are no other texts besides what is said in the Bible about his existence.
Sacred Sacred Sacred
(January 11)
In this lecture we continued the discussion about a sacred space. After an event happens, something is usually built on that sacred spot in order to consecrate it. A place needs to be "found" in order to be considered sacred. Several monuments were built in Jerusalem to distinguish it as a sacred space, like the Temple, Church of the Holy Sepulcher, and Dome of the Rock. To further implement that Jerusalem is a sacred place, it is said that Adam, the first man created by God according to the book of Genesis, was buried under the Church of the Holy Sepulcher. Jerusalem attracts many stories to enhance its credibility as a sacred space. The story of Melchizedek, Abraham and Isaac, and even the story of Creation are all considered to have occurred in this city.
In addition, we learned that in Jewish tradition, a person is not allowed to say God's true name, YHWH. The reason for this is because if it is said or written, it can be erased. Other alternatives are made to refer to God, like Hashem or LORD.
In this lecture we continued the discussion about a sacred space. After an event happens, something is usually built on that sacred spot in order to consecrate it. A place needs to be "found" in order to be considered sacred. Several monuments were built in Jerusalem to distinguish it as a sacred space, like the Temple, Church of the Holy Sepulcher, and Dome of the Rock. To further implement that Jerusalem is a sacred place, it is said that Adam, the first man created by God according to the book of Genesis, was buried under the Church of the Holy Sepulcher. Jerusalem attracts many stories to enhance its credibility as a sacred space. The story of Melchizedek, Abraham and Isaac, and even the story of Creation are all considered to have occurred in this city.
In addition, we learned that in Jewish tradition, a person is not allowed to say God's true name, YHWH. The reason for this is because if it is said or written, it can be erased. Other alternatives are made to refer to God, like Hashem or LORD.
Jerusalem as a Sacred Place
(January 6)
In this lecture we learned about Jerusalem being a sacred space. We defined that a place can be sacred in two ways: something significant occurs and/or an important person is born. In addition, shrines are built here for people to visit and make pilgrimages.
Next we discussed Jerusalem's physical features. This city was built on a hill with no major trade routes that go through nor a major water source near by. The only real water source is the Gihon Spring. It also is surrounded by valleys except to the north. The geography of Jerusalem does not indicate it as being a great city yet it is still a central city for three main faiths (Judaism, Christianity and Islam). The possible reason for this is Jerusalem's acknowledgment as a sacred place.
In addition to Jerusalem's features, this city is divided into 4 quarters. To the northwest is the Christian quarter, to the northeast is the Islamic quarter, to the southeast is the Judaean quarter, and to the southwest is the Armenian quarter. The Temple Mount located at the eastern side of Jerusalem can be counted as the fifth quarter as well. One of the oldest spot of the temple and one of the holiest site in Jerusalem is the Western Wall. The Western Wall is not the western wall of the temple, however, but of the Temple Mount.
In this lecture, we also learned about axis mundi. It is defined as being in the center of the world and connects heaven to earth. Although it is depicted as being "the center of the world," there are multiple locations marked as being an axis mundi.
In this lecture we learned about Jerusalem being a sacred space. We defined that a place can be sacred in two ways: something significant occurs and/or an important person is born. In addition, shrines are built here for people to visit and make pilgrimages.
Next we discussed Jerusalem's physical features. This city was built on a hill with no major trade routes that go through nor a major water source near by. The only real water source is the Gihon Spring. It also is surrounded by valleys except to the north. The geography of Jerusalem does not indicate it as being a great city yet it is still a central city for three main faiths (Judaism, Christianity and Islam). The possible reason for this is Jerusalem's acknowledgment as a sacred place.
In addition to Jerusalem's features, this city is divided into 4 quarters. To the northwest is the Christian quarter, to the northeast is the Islamic quarter, to the southeast is the Judaean quarter, and to the southwest is the Armenian quarter. The Temple Mount located at the eastern side of Jerusalem can be counted as the fifth quarter as well. One of the oldest spot of the temple and one of the holiest site in Jerusalem is the Western Wall. The Western Wall is not the western wall of the temple, however, but of the Temple Mount.
In this lecture, we also learned about axis mundi. It is defined as being in the center of the world and connects heaven to earth. Although it is depicted as being "the center of the world," there are multiple locations marked as being an axis mundi.
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