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How Far From Jerusalem To Bethany

Written By Tuesday, January 3, 2023 Add Comment Edit

Municipality blazon B in Jerusalem, Palestine

Bethany

Municipality type B
Arabic transcription(southward)
 • Arabic العيزرية
 • Latin al-'Eizariya (official)
al-Izzariya (unofficial)
Bethany, as photographed in the 1940s

Bethany, every bit photographed in the 1940s

Bethany is located in State of Palestine

Bethany

Bethany

Location of Bethany within Palestine
Coordinates: 31°46′12″North 35°fifteen′52″E  /  31.77000°Northward 35.26444°E  / 31.77000; 35.26444 Coordinates: 31°46′12″Northward 35°15′52″E  /  31.77000°N 35.26444°E  / 31.77000; 35.26444
Palestine grid 174/130
Country Palestine
Governorate Jerusalem
Government
 • Type Municipality
 • Caput of Municipality Khalil Abu Rish
Population

(2017)
 • Total 22,175
Proper noun pregnant "The place of Lazarus"[i]

Bethany (Greek: Βηθανία ,[2] Syriac: ܒܝܬ ܥܢܝܐ Bēṯ ʿAnyā) or what is locally known every bit Al-Eizariya or al-Azariya (Arabic: العيزرية, "[place] of Lazarus"), is a Palestinian town in the West Banking company. The name al-Eizariya refers to the New Testament figure Lazarus of Bethany, who according to the Gospel of John, was raised from the expressionless by Jesus.[3] The traditional site of the miracle, the Tomb of Lazarus, in the city is a place of pilgrimage.

The town is located on the southeastern slope of the Mount of Olives, less than ii miles (3.2 km) from Jerusalem. According to the Palestinian Central Agency of Statistics, information technology is the second largest Palestinian city in the Jerusalem Governorate (non including E Jerusalem, which is under Israeli control), with a population of 17,606 inhabitants.[four] Beingness mostly in Area C, it is controlled by the Israeli military rather than the Palestinian Authority.

Proper name [edit]

Al-Eizariya [edit]

The name Al-Eizariya (Arabic: العيزرية ways (place) of Lazarus). In 1840, in his Biblical Researches in Palestine, Edward Robinson wrote: "The Arab proper noun of the hamlet is el-'Azirlyeh, from el-'Azir, the Arabic course of Lazarus. The proper noun Bethany is unknown among the native inhabitants. Still there is no reason to question the identity of the place."[5]

Bethany [edit]

The root meaning and origin of the name Bethany has been the subject of much scholarship and argue. William Hepworth Dixon devotes a multi-page footnote to it in his The Holy Land (1866), largely devoted to debunking the significant "house of dates", which is attributed to Joseph Hairdresser Lightfoot by way of a series of careless interpretative mistakes. Dixon quotes at length a refutation of Lightfoot's thesis in the course of a letter by Emanuel Deutsch of the British Museum, who notes that neither the name Bethany, nor whatsoever of the roots suggested by Lightfoot, appear anywhere in the Talmud. Deutsch suggests a non-Hebrew root, a discussion transcribed in Syriac script whose pregnant he gives as "Business firm of Misery" or "Poor-house".[6]

This theory as to Bethany's etymology, which was eventually too adopted by Gustaf Dalman in 1905, is not without challengers. For example, E. Nestle's Philologica Sacra (1896) suggests that Bethany is derived from the personal proper noun Anaiah, while others take suggested it is a shortened version of Ananiah, a village of Bethel mentioned in the Book of Nehemiah (Nehemiah 11:32).[7] Since Greek can neither reproduce an /h/ sound nor the harsh /ħ/ sound (Hebrew Ḥet) in the centre of a word, a derivation from the personal proper noun Chananya ("Yah has been gracious") is likewise possible.

Another suggestion, arising from the presence of nearby Bethphage ("firm of unripe figs"), is that its name comes from Beit Hini , (Purple Aramaic: בית היני / ביתייני / ביתוני / בית וני / בית ואני / בית אוני / ביתיוני / בית הינו),[eight] possibly meaning "house of figs", which location Talmudic texts place near Jerusalem. Some translations propose it is Bethany.[9]

Deutsch's thesis, nevertheless, seems to also exist attested to by Jerome. In his version of Eusebius' Onomasticon , the meaning of Bethany is defined as domus adflictionis or "business firm of disease". Brian J. Capper writes that this is a Latin derivation from the Hebrew beth 'ani , or more than likely the Aramaic beth 'anya , both of which mean "house of the poor" or "firm of affliction/poverty", besides semantically speaking "poor-business firm". Capper concludes, from historical sources as well equally this linguistic evidence, that Bethany may have been the site of an almshouse.[10]

Co-ordinate to Capper and Deutsch earlier him, there are as well linguistic difficulties that arise when the Anaiah/Ananiah, "house of figs" or "house of dates" theses are compared against the bethania class used in Greek versions of the New Testament. Additionally, the Aramaic beit 'anya ( ܒܝܬ ܥܢܝܐ ) is the form used for Bethany in Christian Palestinian and Syriac versions of the New Testament. Given this, and Jerome'due south familiarity with Semitic philology and the immediate region, Capper concludes that the "house of affliction"/"poor-business firm" meaning as documented by Jerome and in the Syriac New Attestation usage is correct, and that this meaning relates to the use of the village equally a centre for caring for the sick and aiding the destitute and pilgrims to Jerusalem.[x]

It may exist possible to combine the Ananiah (as a personal proper name) and "house of the poor" derivations, since the shortening of Ananiah ("Yah has intervened") to Anya is conceivable though unattested (cf. the common shortening of Yochanan [and maybe also Chananyah?] to Choni), whence a typical Semitic wordplay might ascend between Anya equally a shortening of the personal name inside the proper noun of the village and as Aramaic for "poor". Such a wordplay may have served the selection of the hamlet every bit the location for an almshouse.[11]

History [edit]

Al-Eizariya at the showtime of the 20th century

Artifact [edit]

The site is believed to take been continuously inhabited from the sixth century BCE.[12] In 1923–1924, American archaeologist William F. Albright identified the village with Ananiah (or 'Ananyab);[13] all the same, Edward Robinson and others take identified Ananiah with nowadays-solar day Beit Hanina.[xiv]

According to the Catholic Encyclopedia of 1913, there have been scholars who questioned whether al-Eizariya was the bodily site of the ancient village of Bethany:

Some believe that the present village of Bethany does non occupy the site of the ancient hamlet; just that information technology grew up around the traditional cavern which they suppose to have been at some altitude from the firm of Martha and Mary in the village; [Domenico] Zanecchia (La Palestine d'aujourd'hui, 1899, I, 445f.) places the site of the ancient village of Bethany above on the southeastern slope of the Mount of Olives, not far from the accustomed site of Bethphage, and near that of the Ascension. It is quite certain that the present village formed about the traditional tomb of Lazarus, which is in a cave in the village... The site of the ancient village may not precisely coincide with the present one, but there is every reason to believe that it was in this full general location."[xv]

New Attestation [edit]

Bethany is recorded in the New Testament as a small village in Judaea, the home of the siblings Mary of Bethany, Martha, and Lazarus, as well as that of Simon the Leper. Jesus is reported to have lodged there later on his entry into Jerusalem. The village is referenced in relation to v incidents, in which the give-and-take Bethany appears 11 times:[16]

  • The raising of Lazarus from the expressionless – John eleven:1-46[17]
  • The return of Jesus to Judaea, after sojourning in a "region near the wilderness, to a village called Ephraim, where he stayed with his disciples."[18] The Gospel of John reports that "Half-dozen days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead."[19]
  • The entry of Jesus into Jerusalem on Palm Sun, which Jesus begins well-nigh Bethany – Marker 11:i[20] and Luke 19:29[21]
  • The lodging of Jesus in Bethany during the following week – Matthew 21:17[22] and Mark xi:11-12[23]
  • The dinner in the house of Simon the Leper, at which Jesus was anointed – Matthew 26:vi-13,[24] Mark 14:3-9,[25] and John 12:1-8[26]
  • Earlier the Rising of Jesus into heaven – Luke 24:fifty[27]

In Luke 10:38-42,[28] a visit of Jesus to the abode of Mary and Martha is described, but the village of Bethany is not named (nor whether Jesus is even in the vicinity of Jerusalem).

Crusader era [edit]

The Crusaders chosen al-Eizariya by its Biblical proper noun Bethany. In 1138, King Fulk and Queen Melisende of Jerusalem purchased the village from the Latin Patriarch of Jerusalem in exchange for state near Hebron. The queen founded a large Benedictine convent defended to Sts. Mary and Martha near the Tomb of Lazarus. Melisende's sister Ioveta, thenceforward "of Bethany," was ane of the outset abbesses. Melisende died in that location in 1163; her stepdaughter Sibylla of Anjou as well died at that place in 1165. Melisende's granddaughter Sibylla, besides later Queen of Jerusalem, was raised in the abbey. After the autumn of Jerusalem in 1187, the nuns of the convent went into exile. The hamlet seems to have been abandoned thereafter, though a visitor in 1347 mentioned Greek Orthodox monks attending the tomb chapel.[29]

Yaqut al-Hamawi (†1229) described information technology equally "A village most Jerusalem. In that location is here the tomb of Al Azar (Lazarus), whom Isa (Jesus) brought to life from being dead."[30]

Mamluk era [edit]

In the 1480s, during the Mamluk catamenia, Felix Fabri visited and described dissimilar places in the hamlet, including a "firm and storehouse" of Maria Magdalen, the business firm of Martha, the church of the sepulchre of Lazarus, and the business firm of Simon the Leper. He described the hamlet as being "well-peopled", with the inhabitants being saracen.[31]

Ottoman era [edit]

al-Eizariya, depicted in 1587, by Zuallart[32]

Colorized moving picture of Al-Eizariya, taken past Félix Bonfils, c.  1890

In 1517, the village was included in the Ottoman Empire with the rest of Palestine, and in the 1596 tax-records information technology appeared as 'Ayzariyya, located in the Nahiya of Jabal Quds of the Liwa of Al-Quds. The population was 67 households, all Muslim. They paid taxes on wheat, barley, vineyards and fruit trees, occasional revenues, goats and beehives; a total of fourteen,000 Akçe.[33]

The Ottomans congenital the al-Uzair Mosque[12] and named it in honor of Lazarus, who is revered past both Christians and Muslims.[34] For 100 years later it was synthetic, Christians were invited to worship in information technology, but the practice was frowned upon by European church regime who preferred that adherents of both faiths remain divide.[12]

In 1838, Edward Robinson visited, and described it as a poor village of some 20 families.[35] It was too noted as a Muslim village, located in the el-Wadiyeh region, due east of Jerusalem.[36]

In 1870, the French explorer Victor Guérin visited the hamlet.[37] Socin found that al-Eizariya had a population of 113, with a total of 36 houses, from an official Ottoman village list from about the same year. The population count included men but.[38] Hartmann found that the hamlet had 35 houses.[39]

In 1883, the PEF'southward Survey of Western Palestine described the hamlet (named El Aziriyeh), every bit beingness on the side of a hill, with a ravine running down on the eastward side of information technology. The houses were congenital of stone. The village was dominated by the remains of a Crusader building. A mosque with a white dome was built over what was traditionally the tomb of Lazaruz. A 2nd small mosque, dedicated to a Sheik Ahmed, was located to the south of the village.[twoscore]

Around 1890, Khalil Aburish, whose ancestors had officially been designated "guardians of the holy resting place of Lazarus", began promoting al-Eizariya equally a tourist or pilgrimage destination.[41]

Greek Orthodox church, al-Eizariya

In 1896 the population of El-'azarije was estimated to be most 315 persons.[42]

In the early 20th century, visitors counted 40 family dwellings in the hamlet.[12] In 1917, it had about 400 residents.[43]

British Mandate era [edit]

In the 1922 census of Palestine conducted by the British Mandate authorities, the village had a population of 506 Muslims and 9 Christians,[44] where 2 of the Christians were Orthodox, and 7 Roman Catholics.[45] In the 1931 census of Palestine this had increased to 726 persons, 715 Muslims and 11 Christians, in 152 houses. The number included members of a Greek Convent.[46]

In the 1945 statistics, the population was 1,060; 1,040 Muslims and 20 Christians,[47] while the total land surface area was 11,179 dunams, according to an official state and population survey.[48] Of this, 43 were allocated for plantations and irrigable state, 3,359 for cereals,[49] while 102 dunams were classified as built-up (urban) areas.[50]

Jordanian era [edit]

During the 1948 Arab–Israeli War, and through the years 1948–1967, the site was controlled by Jordan.[51]

In 1961, the population of the area was 3,308.[52]

1967, aftermath [edit]

Israeli separation barrier at Abu Dis & Al-Eizariya, 1990s- 2004–2007. This shows a portion of the barrier built by Israel in the Due west Bank. This part is very close to the eastern role of Jerusalem, ~ii km from al-Aqsa Mosque. It is taken on the Israeli side of the wall, facing southward. The local residents on both sides of the barrier at this point consist of predominantly Palestinians Families.

Since the 6-Day War in 1967, Bethany has been occupied by Israel, and lands to the due east of the village were declared a closed war machine zone, cutting farmers off from the lentils and wheat crops they cultivated on the hilltops where Maaleh Adumim was later established.[53] [54]

Today, the boondocks is overcrowded due to rapid population growth and a lack of town planning.[12] Much of the agricultural country that produced figs, almonds, olives and carob has been confiscated or cut down by Israeli authorities, or has been absorbed into the expanding built-upwardly area of Al-Eizariya.

After the 1995 accords, 87.3% of Al-Eizariya land was classified equally Surface area C and the remaining 12.7% as Area B. Israel has confiscated land from Al-Eizariya in gild to build two Israeli settlements:

  • 4,217 dunams for Ma'ale Adummim,
  • 2,749 dunams for Mishor Adummim (Industrial Middle).[55] [56]

Many of the original inhabitants now live in Jordan, the United States, and the Arab states of the Persian Gulf.[12] Real estate speculation and the opening of many bank branches briefly accompanied expectations that the Palestinian Authorisation would set upwards its seat of government in East Jerusalem.[12] In 2000, about a quarter of the population, so 16,000, held Israeli ID cards.[57]

In 2004, the Israeli West Bank bulwark was built across Bethany's main road, curtailing the commerce in the strip of shops along the road, which drew both Arab and Jewish customers.[58]

Archæology [edit]

Archaeological excavations between 1949 and 1953, directed by Father Sylvester J. Saller for the Franciscans of the Holy Land, revealed details of the previous Christian places of worship erected well-nigh the tomb.[59] [60] Iv superimposed churches were discovered to the east of Lazarus's tomb, the earliest dated to the 4th or fifth century. Rock-cut tombs and the remains of houses, wine-presses, cisterns and silos were also unearthed. Pottery finds were dated to the Persian and Hellenistic periods.[61] There are ongoing excavations at a site simply beyond the House of Martha and Mary.[12]

Landmarks [edit]

Tomb of Lazarus [edit]

The Tomb of Lazarus in Bethany is a traditional pilgrimage destination. The tomb is the purported site of the miracle recorded in the Gospel of John in which Jesus raises Lazarus of Bethany from the dead. The site, sacred to both Christians and Muslims, has been identified as the tomb of the gospel business relationship since at least the tertiary century CE. As the Catholic Encyclopedia of 1913 states, yet, "It is quite certain that the present hamlet formed virtually the traditional tomb of Lazarus, which is in a cave in the village. The identification of this [particular] cave as the tomb of Lazarus is simply possible; it has no strong intrinsic or extrinsic authority."[15]

The tomb has been identified as the tomb of the gospel account since at least the 4th century Advertizing. Both the historian Eusebius of Caesarea[62] (c.  330) and the Itinerarium Burdigalense [63] (c.  333) mention the Tomb of Lazarus in this location. Several Christian churches have existed at the site over the centuries. The outset mention of a church is in the late fourth century, although Eusebius of Caesarea[64] and the Bordeaux pilgrim mention the tomb. In 390, Jerome writes of a church dedicated to Saint Lazarus called the Lazarium. This is repeated by the pilgrim Egeria in 410.[65] The nowadays-day gardens contain the remnants of a mosaic floor from the 4th-century church.[12]

In 1143, the existing structure and lands were purchased by King Fulk and Queen Melisende of Jerusalem and a large Benedictine convent dedicated to Mary and Martha was built about the tomb of Lazarus. After the fall of Jerusalem in 1187, the convent was deserted and fell into ruin with only the tomb and butt vaulting surviving. By 1384, a elementary mosque had been built on the site.[66] In the 16th century, the Ottomans built the larger al-Uzair Mosque to serve the town'south (now Muslim) inhabitants and named information technology in honor of the town'south patron saint, Lazarus of Bethany.[12] Since the 16th century, the site of the tomb has been occupied by the al-Uzair Mosque. The next Roman Cosmic Church of Saint Lazarus, congenital between 1952 and 1955 under the auspices of the Franciscan Order, stands upon the site of several much older ones. In 1965, a Greek Orthodox church building was built just west of the tomb.

The archway to the tomb today is via a flight of uneven rock-cut steps from the street. As information technology was described in 1896, there were 20-four steps from the and so-modernistic street level, leading to a foursquare chamber serving as a place of prayer, from which more steps led to a lower bedchamber believed to be the tomb of Lazarus.[67] The same clarification applies today.[29] [68]

  • Tomb of Lazarus, 1906

    Tomb of Lazarus, 1906

  • Tomb of Lazarus, 2007

    Tomb of Lazarus, 2007

Other sites [edit]

The oldest business firm in present-day al-Eizariya, a ii,000-year-erstwhile domicile reputed to accept been (or which at least serves as a reminder of) the Firm of Martha and Mary, is also a pop pilgrimage site.[12]

The firm of Simon the Leper, which is known by locals as the Belfry of Lazarus, is maintained by the Greek Orthodox Church.[12]

In 2014, a new mosque, the second largest in the wider-Jerusalem expanse, was opened, having been funded by the charitable foundation of named Sheikh Khalifa bin Zayed Al Nahyan, President of the United Arab Emirates.[69] [70]

Bethany and care of the poor and sick [edit]

Capper and others have concluded that aboriginal Bethany was the site of an almshouse for the poor and a place of care for the ill. There is a hint of association between Bethany and care for the unwell in the Gospels: Marking tells of Simon the Leper's house at that place (Mark 14:3–x); Jesus receives urgent word of Lazarus' illness from Bethany (John xi:1–12:xi).

According to the Temple Whorl[ where? ] from Qumran, three places for the care of the sick, including one for lepers, are to exist eastward of Jerusalem. The passage also defines a (minimum) radius of three thousand cubits (circa 1,800 yards) around the city within which nil unclean shall be seen (XLVI:13–18). Since Bethany was, according to John, 15 stadia (virtually ane.72 miles) from the holy city,[71] treat the sick there corresponded with the requirements of the Temple Scroll (the stadion being ideally 600 anxiety (180 thou) or 400 cubits).[72] Whereas Bethphage is probably to be identified with At-Tur, on the tiptop of the Mount of Olives with a magnificent view of Jerusalem, Bethany lay below to the southeast, out of view of the Temple Mount, which may have made its location suitable as a identify for care of the sick, "out of view" of the Temple.

From this information technology is possible to deduce that the mention of Simon the Leper at Bethany in Mark's Gospel suggests that the Essenes, or pious patrons from Jerusalem who held to a closely similar view of ideal arrangements, settled lepers at Bethany. Such influence on the planning of Jerusalem and its surround (and fifty-fifty its Temple) may have been possible especially during the reign of Herod the Slap-up (36–4 BC), whose favour towards the Essenes was noted past Josephus (Antiquities 15.x.v [373–78]).[73]

Reta Halteman Finger approves Capper's judgment that only in the context of an almshouse at Bethany, where the poor were received and assisted, could Jesus remark that "The poor you will e'er accept with you" (Marker fourteen:7; Matthew 26:11) without sounding callous.[74] Ling follows Capper's thesis apropos the connection between and then place-proper name Bethany and the location there of an almshouse. Capper and Ling notation that it is only in Bethany nosotros find mention of the poor on the lips of the disciples, who object that the expensive perfumed oil poured over Jesus in that location might take been sold and the proceeds given to the poor (Marking 14:v; Matthew 26:8–nine; John 12:4–vi [where the objection is fabricated past Judas]); this objection may have been made in embarrassment and may also suggest a special connexion between Bethany and treat the poor.[75]

Information technology has besides been suggested, based on the names found carved on thousands of ossuaries at the site, that Bethany in the time of Jesus was settled past people from Galilee who had come to live past Jerusalem. This would explain why Jesus and the disciples, as Galileans, would find it convenient to stay here when visiting Jerusalem.[76] Equally Capper writes,

Galilean pilgrims avoided potential conflict with Samaritans by travelling southward on the eastern side of the Hashemite kingdom of jordan. Bethany was the final station on their route to Jerusalem subsequently crossing the river and taking the road through Jericho up into the highlands. A respectful altitude from the city and Temple, and on the pilgrim route, Bethany was a near suitable location for a charitable institution. It is non surprising that an Essene hospice had been established at Bethany to intercept and care for pilgrims at the stop of the long and potentially arduous journey from Galilee. The firm combined this work with care for the sick and destitute of the Jerusalem area. Thus Bethany received its name considering it was the Essene poorhouse par excellence, the poorhouse which alleviated poverty closest to the holy urban center.[77]

Notable residents [edit]

  • Said One thousand. Aburish, author
  • Aziz Abu Sarah, peace activist
  • Martha, Mary and Lazarus of Bethany, according to Christian tradition

References [edit]

  1. ^ Palmer, 1881, p. 285
  2. ^ Murphy-O'Connor, 2008, p. 152
  3. ^ John 11:1–53
  4. ^ Table 9: Localities in Jerusalem Governorate by Type of Locality and Selected Indicators, 2007, Main Indicators by Locality Type - January 2009 Archived November 14, 2010, at the Wayback Automobile, p. 52. Palestinian Central Bureau of Statistics.
  5. ^ Robinson and Smith, 1841, vol two, p. 102
  6. ^ Dixon, 1866, pp. 214–19.
  7. ^ Nehemiah xi:32
  8. ^ Neubauer, 1868, pp. 149–50, writes: "The Talmud reports that Beth Hini shops were destroyed three years earlier Jerusalem. These shops were probably on the Mount of Olives, and Beth Hini would exist identical with Bethany of the Gospel. The Talmud adds that the figs of Beth Hini ripened before than elsewhere and that fig trees disappeared equally a result of the siege of Jerusalem. These fruits take given the name to the place Beth-Phagi, a place co-ordinate to the Gospels near Bethany. We would identify Bethany with the present hamlet of el-Azarieh, inhabited by Muslims and Christians." Klein, 1910, pp. xviii–nineteen
  9. ^ The Schottenstein Daf Yomi Edition Tractate Bava Metzia 88a:2
  10. ^ a b Capper, in Charlesworth, 2006, pp. 497–98.
  11. ^ Cf. Capper, "John, Qumran and Virtuoso Religion" in Paul Anderson, Mary Coloe, and Tom Thatcher (eds.), John and Qumran (Leuven: Peeters, 2009)
  12. ^ a b c d e f chiliad h i j k l Shahin, 2005, p. 332
  13. ^ Albright, 1922–1923, pp. 158–160
  14. ^ About Beit Hanina, Official Website of the Beit Hanina Community Center; Mohamed Shaker Sifadden. Archived February 23, 2009, at the Wayback Machine
  15. ^ a b Breen, A. East., Cosmic Encyclopedia (1913)/Bethany
  16. ^ Stiff's Cyclopedia
  17. ^ John eleven:i–46
  18. ^ John eleven:54–55
  19. ^ John 12:1
  20. ^ Mark 11:one
  21. ^ Luke nineteen:29
  22. ^ Matthew 21:17
  23. ^ Mark 11:eleven–12
  24. ^ Matthew 26:6–xiii
  25. ^ Mark 14:three–9
  26. ^ John 12:1–8
  27. ^ Luke 24:50
  28. ^ Luke 10:38–42
  29. ^ a b Tomb of Lazarus, Bethany - Jerusalem, Sacred Destinations.
  30. ^ Le Foreign, 1890, p. 405
  31. ^ Fabri, 1893, p. 73 ff
  32. ^ Zuallart, 1587, p. 177
  33. ^ Hütteroth and Abdulfattah, 1977, p. 120
  34. ^ Kark and Oren-Nordheim, 2001, p. 204
  35. ^ Robinson and Smith, 1841, p. 101
  36. ^ Robinson and Smith, 1841, vol 3, Appendix 2, p. 122
  37. ^ Guérin, 1874, p. 163 ff
  38. ^ Socin, 1879, p. 144
  39. ^ Hartmann, 1883, p. 124
  40. ^ Conder and Kitchener, 1883, SWP Three, pp. 27-28
  41. ^ Aburish, 1988, p. x
  42. ^ Schick, 1896, p. 121
  43. ^ Aburish, 1988, p. vi
  44. ^ Barron, 1923, Tabular array Seven, Sub-district of Jerusalem, p. 14
  45. ^ Barron, 1923, Table XIV, p 45
  46. ^ Mills, 1932, p. 39.
  47. ^ Government of Palestine, Department of Statistics, 1945, p. 24
  48. ^ Government of Palestine, Department of Statistics. Village Statistics, April, 1945. Quoted in Hadawi, 1970, p. 57 Archived 2011-06-04 at the Wayback Automobile
  49. ^ Government of Palestine, Section of Statistics. Village Statistics, April, 1945. Quoted in Hadawi, 1970, p. 102
  50. ^ Regime of Palestine, Section of Statistics. Village Statistics, April, 1945. Quoted in Hadawi, 1970, p. 152
  51. ^ Said Aburish
  52. ^ Authorities of Jordan, Section of Statistics, 1964, p. fourteen
  53. ^ Land claim unsettles Israeli settlers; Peace At present says 40 percent of West Bank settlements sit on private Palestinian country, Christian Science Monitor
  54. ^ Land claim unsettles Israeli settlers; Peace Now says 40 percentage of W Bank settlements sit on private Palestinian country.
  55. ^ El 'Eizariya (including Al Ka'abina) Town Profile, ARIJ, p. 19
  56. ^ The Heart of the Conflict by Danny Rubestein
  57. ^ A fence around Jerusalem: The construction of the security fence effectually Jerusalem: General background and implications for the city and its metropolitan area
  58. ^ As barrier goes up, West Bank community bemoans isolation, Jan fourteen, 2004, Joel Greenberg, Chicago Tribune
  59. ^ Bethany:Introduction Archived 2012-06-20 at the Wayback Machine, Albert Storme, Franciscan Cyberspot.
  60. ^ The Biblical Archeologist
  61. ^ Archaeological encyclopedia of the Holy Land, eds. Avraham Negev and Shimon Gibson
  62. ^ The Onomastikon of Eusebius and the Madaba Map Archived 2004-05-05 at the Wayback Motorcar, By Leah Di Segni. Beginning published in: The Madaba Map Centenary, Jerusalem, 1999, pp. 115–20.
  63. ^ Itinerary of the Pilgrim of Bordeaux Archived 2011-07-nineteen at the Wayback Machine, translated by Arnold vander Nat, 2001.
  64. ^ The Onomastikon of Eusebius and the Madaba Map Archived 2004-05-05 at the Wayback Car, Leah Di Segni. Get-go published in: The Madaba Map Centenary, Jerusalem, 1999, pp. 115-120.
  65. ^ Bethany in Byzantine Times I Archived 2016-03-06 at the Wayback Machine and Bethany in Byzantine Times II Archived 2000-09-15 at the Wayback Machine, past Albert Storme, Franciscan Cyberspot.
  66. ^ "Sacred Destinations". Archived August xx, 2009, at the Wayback Machine
  67. ^ In The Biblical World eight.5 (November 1896:40).
  68. ^ Modern Bethany Archived 2013-10-07 at the Wayback Car, by Albert Storme, Franciscan Cyberspot.
  69. ^ Davidson, Christopher Thousand. (2011). "Legitimizing the Monarchy". Abu Dhabi: Oil and Beyond. Hurst Publishers. pp. 135–136. ISBN978-1-8490-4153-9.
  70. ^ The National, Palestine's Sheikh Khalifa mosque opens
  71. ^ John 11:18.
  72. ^ Cf. Dieter Lelgemann, 'Recovery of the Aboriginal Organization of Pes/Cubit/Stadion Length Units'
  73. ^ Matthias Delcor suggested that Essenes familiar with the Temple Curlicue influenced the design of Herod'south Temple, "Is the Temple Scroll a Source of the Herodian Temple?" in M.J. Brooke, Temple Scroll Studies (Sheffield: Sheffield Bookish Press, 1989), pp. 67–89
  74. ^ Reta Halteman Finger, Of Widows and Meals: Communal Meals in the Book of Acts (Grand Rapids: Eerdmans, 2008) p. 164, cf. Brian J. Capper, "The Church as the New Covenant of Constructive Economic science", International Periodical for the Written report of the Christian Church building two, one (January 2002) pp. 83–102, see p. 95.
  75. ^ Timothy J. One thousand. Ling, The Judaean Poor and the Quaternary Gospel (Cambridge, UK: Cambridge University Printing, 2007), pp. 143–45, 170–71, 176–77.
  76. ^ With Jesus in the City of Bethany Archived Dec 19, 2010, at the Wayback Motorcar, Rev. the Hon. Dr. Gordon Moyes AC MLC.
  77. ^ Brian J. Capper, "The Church as the New Covenant of Constructive Economics", International Journal for the Study of the Christian Church building two, one (January 2002) pp. 83–102. For farther information, encounter besides "The New Covenant Network in Southern Palestine at the Arrest of Jesus", in James R. Davila, The Dead Ocean Scrolls as Background to Postbiblical Judaism and Early Christianity (Leiden: Brill, 2003), pp. xc–116, specially pp. 108–16 on Bethany and pp. 98–108 on the social work of the Essene poorcare houses of Judaea in general.

Bibliography [edit]

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External links [edit]

  • Welcome to Bethany
  • Al-Eizariya, Welcome to Palestine
  • Survey of Western Palestine, Map 17: IAA, Wikimedia eatables
  • Edge Crossing: Al Azzariyah (2005)
  • El 'Eizariya (including Al Ka'abina) Town Profile, Applied Enquiry Institute–Jerusalem (ARIJ)
  • Aerial photograph, ARIJ
  • Locality Evolution Priorities and Needs in El 'Eizariya, ARIJ
  • Bethany in the Cosmic Encyclopedia
  • Bethany in The Jewish Encyclopedia
  • Pictures of Lazarus' reputed tomb at Bethany

Source: https://en.wikipedia.org/wiki/Bethany

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