Other places of interest to scholars include locations such as
Caesarea Maritima where in 1961 the
Pilate Stone was discovered as the only archaeological item that mentions the Roman prefect
Pontius Pilate, by whose order Jesus was
crucified.[2][3]
The narrative of the ministry of Jesus in the gospels is usually separated into sections that have a geographical nature: his Galilean ministry follows his baptism, and continues in Galilee and surrounding areas until the death of
John the Baptist.[1][4] This phase of activities in the Galilee area draws to an end approximately in
Matthew 17 and
Mark 9.
In the New Testament accounts, the principal locations for the
ministry of Jesus were Galilee and Judea, with activities also taking place in surrounding areas such as Perea and Samaria.[1][4]
The
gospel narrative of the ministry of Jesus is traditionally separated into sections that have a geographical nature.
After the death of the Baptist, about half way through the gospels (approximately
Matthew 17 and
Mark 9) two key events take place that change the nature of the narrative by beginning the gradual revelation of his identity to his disciples: his
proclamation as Christ by Peter and
his transfiguration.[5][6] After these events, a good portion of the gospel narratives deal with Jesus' final journey to Jerusalem through
Perea and Judea.[5][6][14][15] As Jesus travels towards Jerusalem through Perea he returns to the area where he was baptized.[16][17][18]
Bethabara: The Gospel of John (
1:28) states that
John the Baptist was baptizing in "Bethany beyond the Jordan".[32] This is not the village
Bethany just east of Jerusalem, but the town Bethany, also called
Bethabara in
Perea.[33] A different interpretation places Betahbara on the opposite, western bank of the Jordan, in Judea rather than Perea; best known among these is the
Madaba Map, which places Betahbara at today's west side of
Al-Maghtas, officially known as
Qasr el-Yahud.
Caesarea Maritima: This port city is the location of the 1961 discovery of the
Pilate Stone, the only archaeological item that mentions the Roman prefect
Pontius Pilate, by whose order Jesus was crucified.[2][3][36]
Bethany (near Jerusalem): The
Raising of Lazarus episode, shortly before Jesus enters Jerusalem for the last time, takes place in Bethany.[39]
"Bethany beyond the Jordan" in
John 1:28 refers to another Bethany, across the Jordan in
Perea, i.e.
Bethabara.[33] It is traditionally identified with the site known as
Al-Maghtas on the east bank of the Jordan, while the
Madaba Map places it on the west bank at modern
Qasr el Yahud.
Calvary (Golgotha): Calvary is the Latin term for Golgotha the Greek translation of the
Aramaic term for the place of the skull - the location for the
Crucifixion of Jesus described in the New Testament.[45]
Gabbatha (Lithostrōtos): This location is referenced only once in the New Testament in
John 19:13.[48][49] This is an
Aramaic term that refers to the location of the trial of Jesus by
Pontius Pilate and the Greek name of Lithostrōtos (λιθόστρωτος) meaning stone pavement also refers to it. It was likely a raised stone platform where Jesus faced Pilate.[48]James Charlesworth considers this location of high archaeological significance and states that modern scholars believe this location was in the public square just outside the
Praetorium in Jerusalem and was paved with large stones.[50]
Egypt: The
Flight to Egypt episode in the Gospel of Matthew takes place after the birth of Jesus, and the family flees to Egypt before returning to Galilee a few years later.[55][56][57]
No documents written by Jesus exist,[65] and no specific
archaeological remnants are directly attributed to him. The 21st century has witnessed an increase in scholarly interest in the integrated use of archaeology as an additional research component in arriving at a better understanding of the historical Jesus by illuminating the socio-economic and political background of his age.[66][67][68][69][70][71]
James Charlesworth states that few modern scholars now want to overlook the archaeological discoveries that clarify the nature of life in Galilee and Judea during the time of Jesus.[69] Jonathan Reed states that chief contribution of archaeology to the study of the historical Jesus is the reconstruction of his social world.[72] An example archaeological item that Reed mentions is the 1961 discovery of the
Pilate Stone, which mentions the Roman prefect
Pontius Pilate, by whose order Jesus was crucified.[72][73][74]
Reed also states that archaeological finding related to
coinage can shed light on
historical critical analysis. As an example, he refers to coins with the ""Divi filius" inscription.[66] Although Roman Emperor
Augustus called himself "Divi filius", and not "Dei filius" (
Son of God), the line between being god and
god-like was at times less than clear to the population at large, and the Roman court seems to have been aware of the necessity of keeping the ambiguity.[63][64] Later,
Tiberius who was emperor at the time of Jesus came to be accepted as the son of divus Augustus.[63] Reed discusses this coinage in the context of
Mark 12:13–17 (known as
Render unto Caesar...) in which Jesus asks his disciples to look at a coin: "Whose portrait is this? And whose inscription?" and then advises them to "Render unto Caesar the things which are Caesar's, and unto God the things that are God's." Reed states that "the answer becomes much more subversive when one knows that Roman coinage proclaimed Caesar to be God".[66]
David Gowler states that an interdisciplinary scholarly study of archeology, textual analysis and historical context can shed light on Jesus and his teachings.[70] An example is the archeological studies at
Capernaum. Despite the frequent references to Capernaum in the New Testament, little is said about it there.[75] However, recent archeological evidence show that unlike earlier assumptions, Capernaum was poor and small, without even a forum or
agora.[70][76] This archaeological discovery thus resonates well with the scholarly view that Jesus advocated reciprocal sharing among the destitute in that area of Galilee.[70] Other archeological findings support the wealth of the ruling priests in Judea at the beginning of the first century.[68][77]
^
abJesus in the Synagogue of Capernaum: The Pericope and its Programmatic Character for the Gospel of Mark by John Chijioke Iwe 1991
ISBN9788876528460 page 7
^The Gospel according to Matthew by Leon Morris
ISBN0-85111-338-9 page 71
^The Sermon on the mount: a theological investigation by Carl G. Vaught 2001
ISBN978-0-918954-76-3 pages xi-xiv
^The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt, 2005,
ISBN1-931018-31-6, pages 63–68
^Steven L. Cox, Kendell H Easley, 2008 Harmony of the GospelsISBN0-8054-9444-8 pages 97-110
^The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007
ISBN0-7847-1900-4 pages 165-180
^Steven L. Cox, Kendell H Easley, 2007 Harmony of the GospelsISBN0-8054-9444-8 pages 121-135
^The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007
ISBN0-7847-1900-4 pages 189-207
^Steven L. Cox, Kendell H Easley, 2007 Harmony of the GospelsISBN0-8054-9444-8 page 137
^The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007
ISBN0-7847-1900-4 pages 211-229
^Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998
ISBN0-86554-373-9 page 929
^The Miracles of Jesus by Craig Blomberg, David Wenham 2003
ISBN1592442854 page 419
^H. Van der Loos, 1965 The Miracles of Jesus, E.J. Brill Press, Netherlands page 599
^Dmitri Royster 1999 The miracles of ChristISBN0881411930 page 71
^The Miracles of Jesus by Craig Blomberg, David Wenham 2003
ISBN1592442854 page 440
^The Physical Geography, Geology, and Meteorology of the Holyand by Henry Baker Tristram 2007
ISBN1593334826 page 11
^
abcJonathan L. Reed, "Archaeological contributions to the study of Jesus and the Gospels" in The Historical Jesus in Context edited by Amy-Jill Levine et al. Princeton Univ Press 2006
ISBN978-0-691-00992-6 pages 40-47
^Archaeology and the Galilean Jesus: a re-examination of the evidence by Jonathan L. Reed 2002
ISBN1-56338-394-2 pages xi-xii
^
ab"Jesus Research and Archaeology: A New Perspective" by James H. Charlesworth in Jesus and archaeology edited by James H. Charlesworth 2006
ISBN0-8028-4880-X pages 11-15
^
abcdWhat are they saying about the historical Jesus? by David B. Gowler 2007
ISBN0-8091-4445-X page 102
^
abArchaeology and the Galilean Jesus: a re-examination of the evidence by Jonathan L. Reed 2002
ISBN1-56338-394-2 page 18
^Historical Dictionary of Jesus by Daniel J. Harrington 2010
ISBN0-8108-7667-1 page 32
^Studying the historical Jesus: evaluations of the state of current research by Bruce Chilton, Craig A. Evans 1998
ISBN90-04-11142-5 page 465
^"Jesus and Capernaum: Archeological and Gospel Stratigraohy" in Archaeology and the Galilean Jesus: a re-examination of the evidence by Jonathan L. Reed 2002
ISBN1-56338-394-2 page 139-156
^Jesus and archaeology edited by James H. Charlesworth 2006
ISBN0-8028-4880-X page 127
^Who Was Jesus? by Paul Copan and Craig A. Evans 2001
ISBN0-664-22462-8 page 187
Other places of interest to scholars include locations such as
Caesarea Maritima where in 1961 the
Pilate Stone was discovered as the only archaeological item that mentions the Roman prefect
Pontius Pilate, by whose order Jesus was
crucified.[2][3]
The narrative of the ministry of Jesus in the gospels is usually separated into sections that have a geographical nature: his Galilean ministry follows his baptism, and continues in Galilee and surrounding areas until the death of
John the Baptist.[1][4] This phase of activities in the Galilee area draws to an end approximately in
Matthew 17 and
Mark 9.
In the New Testament accounts, the principal locations for the
ministry of Jesus were Galilee and Judea, with activities also taking place in surrounding areas such as Perea and Samaria.[1][4]
The
gospel narrative of the ministry of Jesus is traditionally separated into sections that have a geographical nature.
After the death of the Baptist, about half way through the gospels (approximately
Matthew 17 and
Mark 9) two key events take place that change the nature of the narrative by beginning the gradual revelation of his identity to his disciples: his
proclamation as Christ by Peter and
his transfiguration.[5][6] After these events, a good portion of the gospel narratives deal with Jesus' final journey to Jerusalem through
Perea and Judea.[5][6][14][15] As Jesus travels towards Jerusalem through Perea he returns to the area where he was baptized.[16][17][18]
Bethabara: The Gospel of John (
1:28) states that
John the Baptist was baptizing in "Bethany beyond the Jordan".[32] This is not the village
Bethany just east of Jerusalem, but the town Bethany, also called
Bethabara in
Perea.[33] A different interpretation places Betahbara on the opposite, western bank of the Jordan, in Judea rather than Perea; best known among these is the
Madaba Map, which places Betahbara at today's west side of
Al-Maghtas, officially known as
Qasr el-Yahud.
Caesarea Maritima: This port city is the location of the 1961 discovery of the
Pilate Stone, the only archaeological item that mentions the Roman prefect
Pontius Pilate, by whose order Jesus was crucified.[2][3][36]
Bethany (near Jerusalem): The
Raising of Lazarus episode, shortly before Jesus enters Jerusalem for the last time, takes place in Bethany.[39]
"Bethany beyond the Jordan" in
John 1:28 refers to another Bethany, across the Jordan in
Perea, i.e.
Bethabara.[33] It is traditionally identified with the site known as
Al-Maghtas on the east bank of the Jordan, while the
Madaba Map places it on the west bank at modern
Qasr el Yahud.
Calvary (Golgotha): Calvary is the Latin term for Golgotha the Greek translation of the
Aramaic term for the place of the skull - the location for the
Crucifixion of Jesus described in the New Testament.[45]
Gabbatha (Lithostrōtos): This location is referenced only once in the New Testament in
John 19:13.[48][49] This is an
Aramaic term that refers to the location of the trial of Jesus by
Pontius Pilate and the Greek name of Lithostrōtos (λιθόστρωτος) meaning stone pavement also refers to it. It was likely a raised stone platform where Jesus faced Pilate.[48]James Charlesworth considers this location of high archaeological significance and states that modern scholars believe this location was in the public square just outside the
Praetorium in Jerusalem and was paved with large stones.[50]
Egypt: The
Flight to Egypt episode in the Gospel of Matthew takes place after the birth of Jesus, and the family flees to Egypt before returning to Galilee a few years later.[55][56][57]
No documents written by Jesus exist,[65] and no specific
archaeological remnants are directly attributed to him. The 21st century has witnessed an increase in scholarly interest in the integrated use of archaeology as an additional research component in arriving at a better understanding of the historical Jesus by illuminating the socio-economic and political background of his age.[66][67][68][69][70][71]
James Charlesworth states that few modern scholars now want to overlook the archaeological discoveries that clarify the nature of life in Galilee and Judea during the time of Jesus.[69] Jonathan Reed states that chief contribution of archaeology to the study of the historical Jesus is the reconstruction of his social world.[72] An example archaeological item that Reed mentions is the 1961 discovery of the
Pilate Stone, which mentions the Roman prefect
Pontius Pilate, by whose order Jesus was crucified.[72][73][74]
Reed also states that archaeological finding related to
coinage can shed light on
historical critical analysis. As an example, he refers to coins with the ""Divi filius" inscription.[66] Although Roman Emperor
Augustus called himself "Divi filius", and not "Dei filius" (
Son of God), the line between being god and
god-like was at times less than clear to the population at large, and the Roman court seems to have been aware of the necessity of keeping the ambiguity.[63][64] Later,
Tiberius who was emperor at the time of Jesus came to be accepted as the son of divus Augustus.[63] Reed discusses this coinage in the context of
Mark 12:13–17 (known as
Render unto Caesar...) in which Jesus asks his disciples to look at a coin: "Whose portrait is this? And whose inscription?" and then advises them to "Render unto Caesar the things which are Caesar's, and unto God the things that are God's." Reed states that "the answer becomes much more subversive when one knows that Roman coinage proclaimed Caesar to be God".[66]
David Gowler states that an interdisciplinary scholarly study of archeology, textual analysis and historical context can shed light on Jesus and his teachings.[70] An example is the archeological studies at
Capernaum. Despite the frequent references to Capernaum in the New Testament, little is said about it there.[75] However, recent archeological evidence show that unlike earlier assumptions, Capernaum was poor and small, without even a forum or
agora.[70][76] This archaeological discovery thus resonates well with the scholarly view that Jesus advocated reciprocal sharing among the destitute in that area of Galilee.[70] Other archeological findings support the wealth of the ruling priests in Judea at the beginning of the first century.[68][77]
^
abJesus in the Synagogue of Capernaum: The Pericope and its Programmatic Character for the Gospel of Mark by John Chijioke Iwe 1991
ISBN9788876528460 page 7
^The Gospel according to Matthew by Leon Morris
ISBN0-85111-338-9 page 71
^The Sermon on the mount: a theological investigation by Carl G. Vaught 2001
ISBN978-0-918954-76-3 pages xi-xiv
^The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt, 2005,
ISBN1-931018-31-6, pages 63–68
^Steven L. Cox, Kendell H Easley, 2008 Harmony of the GospelsISBN0-8054-9444-8 pages 97-110
^The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007
ISBN0-7847-1900-4 pages 165-180
^Steven L. Cox, Kendell H Easley, 2007 Harmony of the GospelsISBN0-8054-9444-8 pages 121-135
^The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007
ISBN0-7847-1900-4 pages 189-207
^Steven L. Cox, Kendell H Easley, 2007 Harmony of the GospelsISBN0-8054-9444-8 page 137
^The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007
ISBN0-7847-1900-4 pages 211-229
^Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998
ISBN0-86554-373-9 page 929
^The Miracles of Jesus by Craig Blomberg, David Wenham 2003
ISBN1592442854 page 419
^H. Van der Loos, 1965 The Miracles of Jesus, E.J. Brill Press, Netherlands page 599
^Dmitri Royster 1999 The miracles of ChristISBN0881411930 page 71
^The Miracles of Jesus by Craig Blomberg, David Wenham 2003
ISBN1592442854 page 440
^The Physical Geography, Geology, and Meteorology of the Holyand by Henry Baker Tristram 2007
ISBN1593334826 page 11
^
abcJonathan L. Reed, "Archaeological contributions to the study of Jesus and the Gospels" in The Historical Jesus in Context edited by Amy-Jill Levine et al. Princeton Univ Press 2006
ISBN978-0-691-00992-6 pages 40-47
^Archaeology and the Galilean Jesus: a re-examination of the evidence by Jonathan L. Reed 2002
ISBN1-56338-394-2 pages xi-xii
^
ab"Jesus Research and Archaeology: A New Perspective" by James H. Charlesworth in Jesus and archaeology edited by James H. Charlesworth 2006
ISBN0-8028-4880-X pages 11-15
^
abcdWhat are they saying about the historical Jesus? by David B. Gowler 2007
ISBN0-8091-4445-X page 102
^
abArchaeology and the Galilean Jesus: a re-examination of the evidence by Jonathan L. Reed 2002
ISBN1-56338-394-2 page 18
^Historical Dictionary of Jesus by Daniel J. Harrington 2010
ISBN0-8108-7667-1 page 32
^Studying the historical Jesus: evaluations of the state of current research by Bruce Chilton, Craig A. Evans 1998
ISBN90-04-11142-5 page 465
^"Jesus and Capernaum: Archeological and Gospel Stratigraohy" in Archaeology and the Galilean Jesus: a re-examination of the evidence by Jonathan L. Reed 2002
ISBN1-56338-394-2 page 139-156
^Jesus and archaeology edited by James H. Charlesworth 2006
ISBN0-8028-4880-X page 127
^Who Was Jesus? by Paul Copan and Craig A. Evans 2001
ISBN0-664-22462-8 page 187