History of Jerusalem Research Papers

The research discusses the development of the women’s movement in Palestine in the early British Mandate period through a photo that was taken in 1945 in Jerusalem during a meeting of women activists from Palestine with the renowned... more

The research discusses the development of the women’s movement in Palestine in the early British Mandate period through a photo that was taken in 1945 in Jerusalem during a meeting of women activists from Palestine with the renowned Egyptian feminist Huda Sha’rawi.
The photo sheds light on the side of Palestinian society that hasn't been well explored or realized by today's Palestinians. It shows women in a different role than a constructed "traditional" or "authentic" one. The photo gives insights into a particular constituency of the Palestinian women’s movement: urban, secular-modernity women activists from the upper echelons of Palestinian society of the time, women without veils, contributing to certain political and social movements that shaped Palestinian life at the time and connected with other Arab women activists. Veiling or unveiling of the women is often analyzed through the frames of ‘modernity' and ‘tradition,' where for modernists unveiling women represents progress and modernity, while the veil becomes the symbolic locus of culture, backwardness and gender discrimination. A shift in the way women dressed indoors and outdoors, publically or privately might indeed be read as saying something about the margin of freedom women had, and hence the contradictions women encounter in the society, but the veil must not be simplistically equated with tradition or religious conservatism. Modernity and education, often represented as vehicles of empowerment, have in fact also had a regulatory and disciplinary effect on women's lives- they are not a panacea for women’s emancipation. Consequently, analyzing women's movement in Palestine as elsewhere, must be set within a wider frame that analyses the politics of modernity, and the rhetoric of binary discourses juxtaposing ‘tradition', 'modernity', 'East' and ‘West' by different political actors on the ground engaged in processes of modern state building.
Palestinians have been doomed to face the challenges of liberation. That time was no exception. This exploration delves into those activities, and the roles women helped to form in that period.
Women’s roles were part of a collective forgetfulness due to the brutal decades of the end of the Ottoman era—a forgetfulness that resulted in a total amnesia regarding real acts of that era. When people remember stories of forced militarization and collective punishment, massacre, poverty, and illnesses, such negative aspects overshadow the reality of the life of that era.
Hence, the thesis attempts to explore how the political disputes, national consensus affected the development of an effective social feminist agenda.
The thesis will examine the question of whether the rise of women’s movement was part of the rising modernist middle or /and elite class, due to the natural development of the period, including education, political activism, etc. within the mandate period; or it was as well, a collective awareness within the society and its different classes.

Palestine is known as the birthplace of Christianity. However the Christian population of this land is relatively insignificant today, despite the continuing institutional legacy that the 19th century Western missionary focus on the... more

Palestine is known as the birthplace of Christianity. However the Christian population of this land is relatively insignificant today, despite the continuing institutional legacy that the 19th century Western missionary focus on the region created. Palestinian Christians are often forced to employ politically astute as well as theologically radical means in their efforts to appear relevant within an increasingly Islamist-oriented society. My thesis focuses on two ecumenical Christian organisations within Palestine, the Sabeel Ecumenical Liberation Theology Centre in Jerusalem (headed by the Anglican cleric Naim Stifan Ateek) and Dar Annadwa Addawliyya (the International Centre of Bethlehem-ICB, directed by the Lutheran theologian Mitri Raheb). Based on my field work (consisting of an in-depth familiarisation with the two organisations in Palestine and interviews with their directors, office-staff and supporters worldwide, as well as data analyses based on an extensive literature review), I argue that the grassroots-oriented educational, humanitarian, cultural and contextual theological approach favoured by the ICB in Bethlehem is more relevant to the Palestinian situation, than the more sectarian and Western-oriented approach of the Sabeel Centre. These two groups are analysed primarily according to their theological-political approaches. One, (Sabeel), has sought to develop a critical Christian response to the Palestine-Israel conflict using the politico-theological tool of liberation theology, albeit with a strongly ecumenical Western-oriented focus, while the other (ICB), insists that its theological orientation draws primarily from the Levantine Christian (and in their particular case, the Palestinian Lutheran) context in which Christians in Israel-Palestine are placed. Raheb of the ICB has tried to develop a contextual theology that seeks to root the political and cultural development of the Palestinian people within their own Eastern Christian context and in light of their peculiarly restricted life under an Israeli occupation regime of over 40 years. In the process, I argue that the ICB has sought to be much more situationally relevant to the needs of the Palestinian people in the West Bank, given the employment, socio-cultural and humanitarian-health opportunities opened up by the practical-institution building efforts of this organisation in Bethlehem.

Biblica 98/3 2017, 339-362

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- by Nili Wazana
- •
- 7
  Hebrew Bible, Books of Samuel, King David, Book of Joshua

Üç semavi dinin kutsal mekânı, Müslümanların ilk kıblesi Kudüs hakkında ne biliyoruz? Uğrunda mücadeleler verilen ve asırlarca farklı hâkimiyetler altında kalan Kudüs tarih boyunca hep “Halilullah” şehri olarak saygı görmüştür. Mukaddes... more

In this brief report, the preeminent Palestinian expert on the archaeology of Jerusalem,, recapitulates the history of the city’s three major Muslim burial grounds, particularly the Bab al-Rahmah cemetery. After outlining the millennial... more

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- by Nazmi Jubeh
- •
- History of Jerusalem

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- by Nazmi Jubeh
- •
- History of Jerusalem

Introduzione, pp. 7-8

This article examines the celebration of Lazarus Saturday in Hagiopolite liturgical practice between the late fourth and early tenth centuries. Lazarus Saturday occupied a significant place within the liturgical year in ancient Jerusalem,... more

במאמר קצר זה אני בוחן את מצבה של חומת ירושלים בחתך אורך מהתקופה הצלבנית לעות'מאנית בדגש על ייחודיות הגישה הממלוכית לביצור עירוני בכלל ואי שימוש בחומות כמרכיב בהגנת העיר. המבט הארוך הברודליאני מאפשר לעמוד במקרה זה על הקשר בין תפיסת הביצור... more

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- by Nimrod Luz
- •
- 3
  Urban History, Walls, History of Jerusalem

Hallel. Carmel. Bezalel The Exhibitions: Halel. Carmel Winery 'Judaica Now!': Goblets and Kiddush Cups of the Bezalel School These two exhibitions: "Halel. Carmel Winery" and "'Judaica Now!': Goblets and Kiddush Cups of the Bezalel... more

Hallel. Carmel. Bezalel

The Exhibitions:
Halel. Carmel Winery
'Judaica Now!':
Goblets and Kiddush Cups
of the Bezalel School

These two exhibitions: "Halel. Carmel Winery" and
"'Judaica Now!': Goblets and Kiddush Cups of the Bezalel
School" focus on two pioneering phenomenon. Both of them,
each one in its own specific field, established a material
and cultural infrastructure for the renewal of the Jewish
settlement in Eretz Israel. The two integrated exhibitions
presented here show the primary aspects where these two
enterprises overlap. The principal point here is the fact that
their produce, wine in Rishon Le‑Zion and art in Bezalel,
symbolized the regenerated Jewish settlement. Moreover,
most of their products were purchased by Jews in the
Diaspora as an emotional gesture of love for Eretz Israel
together with a contribution for the realization of the idea
for its settlement.
The "Halel. Carmel Winery" exhibition tells the story of
the winery from its historical perspective. The winery
symbolized the realization of the dream of settling
Eretz Israel. Thus, it became a source of pride and a center
of attraction for the leaders of the people and the world
who pinned their hopes on it and visited the winery. The
historical exhibition aims to show how innovative the
Rishon Le-Zion winery was during its early years as it was
recognized as the prominent modern agricultural-industrial
plant in the Middle Eastern region. The winery played a key
role in the economic life of Rishon Le-Zion and the Jewish
settlements in the surrounding area. The exhibition displays
its development, achievements, challenges, transitions,
connections with the Diaspora and how it influenced
Rishon Le-Zion and the Yishuv in Eretz Israel. The exhibition
focuses mainly on the first few decades of the winery's
existence which were also the most momentous years in
its history, during which a modern industrial model was
developed leading to a breakthrough in the country.
The Bezalel exhibition 'Judaica Now'!: Goblets and
Kiddush Cups of the Bezalel School"is displayed from the
contemporary artistic standpoint. In this exhibition also
some 48 exhibits of contemporary wine and Kiddush cups,
handmade by artists and designers belonging to the Bezalel
School, are displayed. The philosophy and artistic language
of the School's members, men and women, were apparent as
expressed in the holy vessels and articles. The participants in
this group show had all attended Bezalel either as students
or teachers, some served as department heads. A large
group among these artists later became the elite of leading
Judaica artists, whose creations now enrich the collections of
important museums in Israel and throughout the world.

Curators:
"Hallel. Carmel Winery": Yona Shapira
"'Judaica Now!': Wine goblets and Kiddush cups of the
Bezalel School": Dr. Shirat‑Miriam Shamir, Ido Noy

הלַלֵּ. כרמל. בצלאל
התערוכות:
הַללֵּ. יקב כרמל
'יודאיקה עכשיו!':
כוסות וגביעי יין לקידוש
של אסכולת בצלאל

שתי התערוכות עוסקות בשני מפעלים חלוציים: יקב ראשון־לציון
ובית הספר לאמנויות "בצלאל". שניהם, כל אחד בתחומו, הניחו
תשתית חומרית ותרבותית ליישוב היהודי המתחדש בארץ ישראל.
שתי התערוכות המוצגות במשולב, מציגות את נקודות ההשקה בין שני
המפעלים. העיקרית שבהן היא העובדה שתוצריהם, היין ואמנות בצלאל,
היוו סמל ליישוב היהודי המתחדש ונרכשו על ידי יהודי הגולה כמחווה
רגשית של אהבת ארץ ישראל וכתרומה למען הגשמת הרעיון של
יישובה. היקב מוצג מן הזווית ההיסטורית ואילו בצלאל מוצג מנקודת
מבט אמנותית עכשווית.
היקב היה סמל להגשמת חזון יישוב ארץ ישראל, מקור לגאווה ואבן
שואבת למנהיגי עם ועולם שנשאו עיניהם אליו וביקרו בו. התערוכה
"הלל. יקב כרמל" מבקשת להציג את החדשנות של יקב ראשון־לציון
בשנותיו הראשונות כמפעל תעשיה חקלאית מודרני הבולט במרחב
המזרח התיכון ועומד במרכז חיי הכלכלה של ראשון־לציון ומושבות
הסביבה. בתערוכה מוצגים התפתחותו, הישגיו, אתגריו, גלגוליו,
קשריו עם הגולה והשפעתו על ראשון־לציון ועל הישוב בארץ־ישראל.
עיקר התערוכה עוסק בעשורים הראשונים לקיום היקב שהיו השנים
המשמעותיות בתולדותיו שבמהלכן עוצב בו מודל תעשייתי חדשני
ופורץ דרך בארץ.
התערוכה, "׳יודאיקה עכשיו!׳: כוסות וגביעי יין לקידוש של אסכולת
בצלאל" מציגה 48 גביעי יין וקידוש עכשוויים מעשה ידיהם של אמנים
ומעצבים השייכים לאסכולת בצלאל. מהתערוכה ניבטת תפיסת העולם
ושפתם האמנותית של חברי וחברות האסכולה כפי שאלו מקבלות ביטוי
בתשמישי קדושה. משתתפי התערוכה הקבוצתית, עברו כולם בבצלאל:
בין שלמדו או שלימדו בו או בין שהובילו אותו כראשי המחלקות. חלק
נכבד מאמנים אלה נעשו לאמני היודאיקה המובילים, שיצירותיהם
מעטרות את אוספי המוזיאונים החשובים בישראל ובעולם.

אוצרים:
הלל, יקב כרמל: יונה שפירא
'יודאיקה עכשיו!': כוסות וגביעי יין לקידוש
של אסכולת בצלאל: ד"ר שירת־מרים שמיר ועידו נוי

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- by Shirat-Miriam Shamir and +1
  Ido Noy
- •
- 151
  Business, Art History, Jewish Studies, Design

https://dergipark.org.tr/en/download/article-file/1156381 Jerusalem (al-Quds) is a holy place of importance in Judaism, Christianity, and Islam. According to Jews, the city became a kingdom and a center of worship with Prophet David... more

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- by Reuven Gafni
- •
- 6
  Israel/Palestine, Israel and Zionism, Jerusalem, Synagogues

Educating Palestine, through the story of education and the teaching of history in Mandate Palestine, reframes our understanding of the Palestinian and Zionist national movements. It argues that Palestinian and Hebrew pedagogy could only... more

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- by Jonathan Furas
- •
- 16
  Cultural History, Education, Middle East Studies, Nationalism

To determine the species of intestinal parasites present in 7th century BC high-status residents of Jerusalem and to expose the history of regional health and sanitary conditions. Materials: Fifteen sediment samples were collected from... more

סיפורה של האחזות נח"ל גנ"ת בעיר העתיקה, ראשית ההתיישבות ברובע היהודי לאחרת מלחמת ששת הימים. The story of 'Moriah' Nahal holding. The first settlement in the Jewish Quarter of Jerusalem after the Six-Day War. The Old City of Jerusalem... more

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- by Reut Odem
- •
- 7
  Israel Studies, Israel/Palestine, Israel and Zionism, Jerusalem

Jerusalem, also known as the Holy City or in Arabic as al-Quds, “The Holy,” has always taken up more than its share of the news, whether that news was in Egyptian hieroglyphics carved into a stele, the cause of the Crimean War, or the... more

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- by Kathryn Hain
- •
- History of Jerusalem

To help students and instructors with my Jerusalem. Brief History, here is a sheet of chapter by chapter study questions I use when teaching the course. For more on the book see... more

‘Adomnán’s Plans in the Context of his Imagining ‘the Most Famous City,’ Proceedings of the British Academy 175(2012)15-40.

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- by Thomas O'Loughlin
- •
- 29
  Religion, Irish Studies, Medieval Literature, Theology

This papers examines three early Christian memorial sites in Jerusalem and Bethlehem (church of the Nativity, Eleona church on the Mount of Olives, and Church of the Resurrection) erected in the 330s in the time of Constantine the Great... more

Heilige Gräber sind Nachbauten des Grabes Christi in Jerusalem – kapellenartige Anlagen mit dem leeren Sarkophag des Auferstandenen. Seit der Wiederentdeckung durch Kaiser Konstantin 325/326 ist das Christusgrab in Jerusalem ein Ort... more

Heilige Gräber sind Nachbauten des Grabes Christi in Jerusalem – kapellenartige Anlagen mit dem leeren Sarkophag des Auferstandenen. Seit der Wiederentdeckung durch Kaiser Konstantin 325/326 ist das Christusgrab in Jerusalem ein Ort höchster Verehrung. Die rasch einsetzende Pilgertätigkeit sorgte seinerzeit für die Verbreitung der Kenntnisse um das Originalgrab wie auch die Diffusion von Kreuz- und anderen Passionsreliquien in der abendländischen Kultur. Pilgerberichte, zahlreiche Abbildungen auf Elfenbeintafeln und wenig später auf Pilgerabzeichen legen Zeugnis davon ab. Seit dem 10. und besonders im Verlauf des 11. und 12. Jahrhunderts sind die überall entstehenden Heiligen Gräber, einhergehend mit den Kreuzzügen und den ständig zunehmenden Wallfahrten ins Heilige Land, aus dem religiösen Bewusstsein nicht mehr wegzudenken. Es ist davon auszugehen, dass über die wenigen noch erhaltenen Nachbauten hinaus eine erheblich höhere Anzahl Heiliger Gräber existiert hat, wie ich durch Quellenfunde belegen konnte. Dieser Sachverhalt lässt die bisherige Betrachtungsweise, frühere Heilige Gräber seien sonderbare Einzelfälle der Kunstgeschichte, fragwürdig erscheinen. Wird die Thematik im Licht der liturgischen Nutzung, aber auch der politischen Hintergründe für die Erbauung und Verehrung der Heiligen Gräber betrachtet, so wird deutlich, dass die Bedeutung dieser Bauten für das Mittelalter bisher unterschätzt wurde. Anhand der Heiligen Gräber in Acquapendente, Aquileia, Bologna, Fruttuaria und Mailand gehe ich im Rahmen meiner Dissertation den Fragen nach, welche Ursachen zu der Stiftung eines Heiligen Grabes führten und welche Einflüsse die Gestalt der Gräber geprägt haben. Die Bedeutung der Bauwerke als Pilgerstätten, Reliquienaufbewahrungsorte und Begräbnisstätten steht dabei im Mittelpunkt – auch um die Thematik als solche stärker ins Bewusstsein der wissenschaftlichen Auseinandersetzung zu rücken. Eine umfassende Untersuchung der Heiligen Gräber, die heutigen wissenschaftlichen Ansprüchen gerecht werden könnte, liegt bisher nicht vor. Die ältere Forschung interessierte sich vornehmlich für die Nachbauten, um anhand dieser die verschiedenen Bauphasen am Heiligen Grab in Jerusalem zu rekonstruieren. Diese Methode stößt schnell an ihre Grenzen, wird gleichwohl aber immer wieder aufgegriffen. Bislang wurden Heilige Gräber von der Forschung auf ihre Funktion in der Osterliturgie reduziert. Dagegen zeigt die große Varianz, die innerhalb der Heiligen Gräber – und das auch außerhalb Italiens – zu beobachten ist, die unterschiedlichsten Erbauungsgründe an. Die fünf genannten Beispiele haben alle verschiedene Bauhintergründe, so ist etwa das Heilige Grab in Santo Stefano in Bologna Teil einer Kirchenfamilie, mit der neben dem Christusgrab noch andere Heilige Stätten aus Jerusalem in derselben Ausrichtungen und teilweise denselben Maßen, wie auch im Heiligen Land, sichtbar anwesend gemacht wurden. Es handelt sich um eine in ganz Europa singuläre Anlage. Die Bedeutung und Nutzung aller Heiligen Gräber sind weitaus vielschichtiger anzunehmen und variieren von Fall zu Fall.
Die Ausgangslage, die bis heute die Forschung dominiert, bei den Heiligen Gräbern handele es sich um liturgische Einrichtungen für die Osterfeiertage, konnte ich widerlegen. Während die Liturgie der Heiligen Woche eine untergeordnete Rolle spielt, stehen im 11. und 12. Jahrhundert andere Erbauungsgründe wie Passionsreliquien oder Grabstätten von hochrangigen Klerikern im Vordergrund. Aufstellungsort und Art der Nutzung machen deutlich, dass Heilige Gräber wie Grabmäler von Heiligen angesehen werden müssen und gleichsam zu verehrungswürdigen heiligen Orte wurden. Sie führen den Gläubigen die Auferstehung Christi durch den leeren Sarkophag im Innern unmittelbar vor Augen. Einen wesentlichen Fortschritt stellt meine Arbeit auch für die Datierung und die Motive für die Errichtung Heiliger Gräber dar, da ich zeigen kann, dass diese bedeutend früher und mit wesentlich geringerem Einfluss der Kreuzzüge erbaut wurden, als bisher vermutet.

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- by Marcel Serr
- •
- 5
  Israel/Palestine, Missionary History, Protestantism, Jerusalem

For thirteen hundred years, from the time of the Arab conquest until 1948, Jerusalem was dominated by states that governed the holy city on the principle of plural rights to presence and access to a plurality of holy places. There are... more

For thirteen hundred years, from the time of the Arab conquest until 1948, Jerusalem was dominated by states that governed the holy city on the principle of plural rights to presence and access to a plurality of holy places. There are many reasons for this millennial peace. The relative tranquility of the city and of the larger political order had many fathers, including mutual fear and suspicion between the local population and distant imperial centers, the significance for many centuries of the Levant for international trade, and the relative stability of Ottoman rule, at least until the 19th century. There were harbingers of ethnic and religious conflict from the moment European Christian powers began to assert greater presence and gain rights of representation in the holy land through the system of “capitulations,” but those sporadic incidents of violence cannot compare with the systemic changes in the communal balance of power heralded by the Balfour Declaration of November 2, 1917. The first post-Balfour-clashes in Jerusalem occurred in 1920, during the annual pilgrimage festival of Nebi Musa, and the Western Wall riots of 1929 were significant enough to disrupt British and Zionist confidence in a peaceful implementation of Balfour, as enshrined in the official documents of the League of Nations mandate for Palestine. The holy places of Jerusalem have remained flashpoints of a conflict that, since Balfour, has been between two competing aspirations for national sovereignty and self-determination in the holy land and the holy city. The civilian unification of the city under Israeli rule, following the June 1967 war, came with assurances of the Israeli government that guaranteed freedom of access to the holy places to members of all religions. Nevertheless, the city has become ever more divided along sectarian as well as national, historical, and linguistic lines, a division that unification under Israeli rule has been unable to overcome. In the following, I will review the narratives of Zionism and Palestinian nationalism, ideologies that have inevitably clashed in Jerusalem. The centenary of the Balfour Declaration is a timely reminder of the fundamental changes in the character of the holy land and the holy city that have occurred since the First World War and the reorganization of the Middle East that followed the demise of the Ottoman Empire.

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- by Michael Zank
- •
- 14
  Israel Studies, Israel/Palestine, Palestine, Zionism

A preliminary article about the Herodian opus sectile floor tiles from the Temple Mount Sifting Project and the reconstruction of their patterns.

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- by Zachi Dvira and +2
  Frankie Snyder
  Gabriel Barkay
- •
- 20
  Roman History, Second Temple Judaism, Roman Temples, Second Temple Judaism (Religion)

المقدس مكانة عظيمة حباها الله عز وجل إياها ، حيث جعلها المكان الذي تتمثل فيه البشرية حياتها وتاريخها ،وتختصره فيها بكل ما فيه من تناقضات .... > ومن هنا ...كانت دراسات بيت المقدس _باعتبارها مجالاً علمياً مستقلاً بذاته _لابد منها لفهم حياة... more

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- by Abdullah Marouf Ömer
- •
- 27
  Israel/Palestine, Israel, Jerusalem, Israel-Palestine

דרך עולי הרגל לירושלים בימי הבית השני:
מבט תרבותי-ארכיאולוגי

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- by Omri Abadi
- •
- 31
  Archaeology, Classical Archaeology, Near Eastern Archaeology, Anthropology

It has long been argued, on the basis of dating evidence provided by Josephus, that the Roman General Pompey captured Jerusalem sometime in 63 BC. This paper argues that a conquest in the fall of 64 BC is much better supported by the... more

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- by Duncan Cameron
- •
- 15
  Ancient History, Jewish History, Cicero, Plutarch

In 1989, The Jerusalem Citadel (or Tower of David) was inaugurated as the Museum of the History of Jerusalem. The museum's establishment stretched over two decades, highlighting the different dilemmas that were tied to the State of... more

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- by Doron Bar
- •
- 3
  Israel Studies, Museums, History of Jerusalem

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- by Nina Fischer
- •
- 58
  Religion, Cultural Studies, Visual Studies, Visual Anthropology

Golgotha, (Aramaic: “Skull,”) also called Calvary, (from Latin calva: “bald head,” or “skull”), skull-shaped hill in Jerusalem, the site of Jesus’ crucifixion. It is referred to in all four Gospels. The hill of execution was outside the... more

Golgotha, (Aramaic: “Skull,”) also called Calvary, (from Latin calva: “bald head,” or “skull”), skull-shaped hill in Jerusalem, the site of Jesus’ crucifixion. It is referred to in all four Gospels. The hill of execution was outside the city walls of Jerusalem, apparently near a road and not far from the sepulchre where Jesus was buried. Its exact location is uncertain, but most scholars prefer either the spot now covered by the Church of the Holy Sepulchre or a hillock called Gordon’s Calvary just north of the Damascus Gate.

Have you ever wondered where Jesus Christ was crucified? The cross of Christ is often portrayed as having been “on a hill far away.” We even sing songs about it. But the Romans crucified people on well traveled roads as an example, not in remote locations. And none of the gospels indicate that Jesus Christ was crucified on a hill. This post will examine a likely location of where Jesus may have been crucified.

The Place of a Skull
All four gospels say that Jesus was crucified at “the place of a skull” (Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17). The Greek word is “kranion” (from which we get the English word ‘cranium’}. The word is translated “Golgotha” in Hebrew and “Calvary” in Latin.

The Greek word is “kranion” from which we get the English word ‘cranium’
Skull Hill sign in Garden Tomb pointing to an overlook of Golgotha
“When they were come unto a place called Golgotha, that is to say, a place of a skull, . . . they crucified Him” (Matt 27:33-35).
“And they bring him unto the place Golgotha, which is, being interpreted, the place of a skull. . . And . . . they . . . crucified Him” (Mark 15:22-24).
“When they were come to the place, which is called Calvary (kranion in the Greek text), there they crucified Him” (Luke 23:33 KJV)
“When they came to the place called The Skull, there they crucified Him” (Luke 23:33 NASB)
“And He bearing His cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified Him” (John 19:17-18).
The word is translated “Golgotha” in Hebrew and “Calvary” in Latin.
Where is Golgotha?

Just outside of Old Jerusalem’s northern wall, near the Damascus gate, there is a rocky hill that bears the resemblance of a skull. Significant erosion has occurred over time and the bridge of the nose was washed away in a storm a few years ago. So, it looks less like a skull now than it did before. But this is the likely location the Bible refers to as Golgotha and Calvary.

The image above is a picture of an old picture posted at a site (near The Garden Tomb) from which you can see “Skull Hill.” It is likely that Christ’s crucifixion took place at the base of this hill, by the road, outside the Damascus gate.

The gospel of John gives us another reason to believe that Jesus was crucified by the road at the base of this rocky hill rather than on the top of it. John said that Pilate put a title on the cross, saying “Jesus of Nazareth the King of the Jews” (John 19:19).

John then said, “This title then read many of the Jews: for the place where Jesus was crucified was nigh to (near) the city“ (John 19:20). If Jesus were crucified on top of a hill away from the road few people would have read the inscription Pilot wrote. The base of this skull hill is located just outside a city gate. This location is “near the city.”

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History of Jerusalem

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