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He was now commissioning them to an enormous task: to attack evil and to build his church on the places that were filled with moral corruption. His kingdom would grow and expand to glorify God. Are you on defense or offense in the Kingdom of God? We might not have the opportunity to preach on the mountaintop, but the praises of Jesus should be heard in our homes and during our ordinary daily lives. Just read this Donna, amazing! Well done. Plan to send to my friend in France who believes Jesus is one God of many not the only way. She is seeking though and I believe Jesus will show her the way if she continues to seek Him. Love, Jeanne. Like Like.

I sent you an email to your new address. Let me know if you got it. Thank you so much for clarity. I find your exposition both historical and literary contextually relevant to the teaching that I believe Jesus had in mind. May I ask you to furnish me with the sources you used? Remain blessed. Hi Donna, I love this piece. Now I have your book on order. It appears that we are distantly related.

Thanks, Jatonna. Ray Vandelaan is my primary inspiration. You are commenting using your WordPress. You are commenting using your Twitter account. You are commenting using your Facebook account. Notify me of new comments via email. Notify me of new posts via email. This site uses Akismet to reduce spam. Learn how your comment data is processed. Anna D. Search for:. Figure 2 The Cave of Pan at Banias today To the ancient Greeks who settled in this area, the cave at Caesarea Philippi was the gate to the underworld, where fertility gods dwelt during the winter and then returned to the earth each spring.

Statue of Pan at the Athens Archeology Museum When the Romans conquered this territory, Herod the Great gave it to his son Philip who rebuilt the city, named it after Caesar, with his name inserted to distinguish it from Caesarea Maritima, and added a Roman temple. Figure 4 Niches in the limestone where Greek Statues were placed are still seen today The ruins of the temples still exist today, and visitors can see the inscription of dedication to Pan inside the largest niche.

Figure 5 Temple of the Dancing Goats Yes, there were dancing goats back then. Like this: Like Loading Love, Jeanne Like Like. I sent you an email, Greg. In many sites, evidence for destruction is ambiguous, and sometimes burned layers were associated with the Persian conquest without firm ceramic or chronological basis. The large number of excavated sites in and around Jerusalem, together with the detailed historical descriptions on the conquest and massacre of the Christian population, provides an unparalleled opportunity to compare the historical narrative with the archaeological findings and to evaluate the impacts of a dramatic, but short-term historical event. How can a military raid be reflected in the archaeological finds, and to what extent it is reflected in long-term processes?

Did the conquest cause devastating destruction that affected Jerusalem for many years to come, or was it a short-term military raid, bearing no significant effects on the city in the long run? Can archaeology provide an answer to the reliability of the historical sources, or were these descriptions flawed and manipulated by Christian writers, who wanted to emphasize the destructive nature of the Persian conquest far beyond its actual scope?

A careful evaluation of the relevant material from excavated sites in Jerusalem presents two different types of archaeological findings: on the one hand, a number of sites yielding evidence of mass burials, and on the other hand, no traces of destruction or damage in churches and monasteries throughout the city and its environs. A detailed analysis of Byzantine burial sites around Jerusalem reveals several large concentrations of human bones. These are not of the ordinary type of urban burials, characteristic of the Byzantine period, which included either single tombs or family burial caves, but rather intentional gatherings of numerous corpses into a cave, water cistern, or an existing family burial cave.

Seven such sites were identified in Jerusalem, all located outside the walls of the Old City, and related to the Byzantine period. The most explicit of these is a rock cut cave located in Mamilla, about m. It was part of one of the urban cemeteries of Jerusalem, which was in use from the eighth — seventh centuries BCE to the Byzantine period. Among the common types of tombs and burial caves was a cave exceptional in its shape and contents.

This elongated cave, c. In front of the cave was a small chapel with an apse facing east. Chapel in front of the mass burial cave at Mamilla. The chapel walls were coated with painted plaster, and the apse bore traces of a fresco depicting an angel extending his hands. The floor was paved with a mosaic decorated with three crosses. A four-line inscription within a tabula ansata was located near the entrance to the cave, containing a prayer "for the redemption and salvation of those, God knows their names.

Greek inscription at the entrance of the mass burial cave - "for the salvation and redemption of those known only to God". The excavation of the cave itself yielded hundreds of human skeletons. An anthropological analysis indicated that the deceased were relatively young compared with those in contemporary cemeteries, and that women outnumbered men. All this suggests that the deceased met a sudden death. The finds inside the cave included cross-shaped pendants, candlestick lamps, and about coins, the latest of which was a gold issue of emperor Phocas CE. These findings connected the mass burial to the Christian population of Jerusalem, pointing to the early seventh century as the date of entombment and connecting it to the Persian invasion.

The location of the cave, near Jaffa Gate and about m. Air view of the Mamilla pool west of Jaffa gate. Those whom they found they collected in great haste and with much zeal, and buried them in the grotto of Mamel Conybeare The construction of the chapel at the entrance of the cave was probably undertaken shortly after the massacre, perhaps within the years of the Persian domination CE or when Byzantine rule on Jerusalem was restored under Heraclius CE. A careful investigation of other large-scale concentrations of human bones around Jerusalem which were associated with Byzantine remains reveals six additional mass burial sites, all containing large numbers of human bones associated with sixth and seventh century CE remains see map below :.

Jerusalem, 7th century CE. It should be noted that the burial in these mass burial sites is much different from the ordinary type of Byzantine burials in Jerusalem. Caves with multiple burials were found occasionally around the city, for example at Akeldama. However, interment in these caves does not show evidence for hasty entombment of a large number of people within a short period of time. It seems that although the ordinary Byzantine burial practices consist of multiple burials in family burial caves or within the precincts of monasteries, the evidence from the mass burial sites is exceptional, indicating a hasty burial of numerous deceased within a short period of time.

Not all of these mass burial sites can accurately be dated to the time of the Persian conquest of Jerusalem. However, most of them yielded finds from the sixth and seventh centuries, and the clear evidence from the Mamilla burial cave points to a precise date within the early seventh century. Although the connection of the mass burial sites to the Persian invasion seems reasonable, their association with other catastrophes, such as the CE plague, cannot be ruled out.

However, it seems that the archaeological context does not support this possibility. The anthropological examination of bones from the Mamilla cave showed no pathological indication for diseases. Furthermore, it is highly unlikely that burial sites for the victims of a plague would be located within the urban area of Jerusalem, exposing the population to the dangers of infection.

The location of all seven mass burial sites in the extramural area of Byzantine Jerusalem further enhances the possibility that these interred were indeed the victims of the Persian massacre. Additional support for the association of the mass burial sites to the Persian conquest comes from the connection of these sites to places mentioned by Strategius as the burial sites of the massacre victims.

Thirty-five locations are mentioned in his list, and some of them can be identified with places around the city. The largest number of deceased was found in the Mamilla pool, west of Jaffa Gate. The different manuscripts provide two different countings, either according to another version , or 24, people who were massacred here and brought for burial by Thomas "the Grave Digger. The archaeological evidence from excavations in sixth and seventh century CE phases of buildings within the city seems to be less conclusive as to the amount of damages caused during the Persian conquest.

It was suggested that the Persian conquest involved also considerable destruction and abandonment of residential quarters in Jerusalem. Mass destruction of churches in Jerusalem in the course of the conquest is mentioned in a number of sources. And the mystery was why were these lines made, century after century for almost 1, years … and what did they mean? German mathematician Maria Reiche - , spent over half a century living among and studying the lines, coming to the conclusion that they were an astronomical calendar. Other theories abound, from the inevitable extra-terrestrial connection, to ideas about maps, ritual spaces, shamanic dreams, and fertility symbols.

The most recent conclusions are that the lines were involved in the veneration of the single most important thing for life in the desert— water. The recent discovery of huge geolyphs at Palpa , which predate the Nazca Lines by several hundred years, has shown that the tradition of inscribing in the desert sands preceded the Nazca culture. There are other cultural aspects of Nazca culture which show the influence of the Paracas :. Hydrology : Living in an environment with almost no precipitation, it was of fundamental importance to both cultures that they managed the collection of water successfully.

This is most strikingly illustrated by the Cantalloc Aqueducts , near the town of Nazca, that brought water from the mountains to the desert. A Nazca mummy at the Ica Regional Museum. Mummification : Like the Paracas , the Nazca took advantage of the dry conditions to preserve their dead. Bodies were placed in the foetal positions and wrapped in sudarios funerary shawls , the finest of which are beautifully-woven, brightly-coloured and full of detail about the life and beliefs of the time. Textiles : Aside from sudarios , excavations at Cahuachi and elsewhere have unveiled technically-complex shawls, dresses, tunics, belts and bags made from cotton, camelid wool, human hair and vegetable fibres.

Ceramics : Nazca culture developed the Paracas techniques in pottery. They created bowls, cups, plates and bottles out of clay, some of which were painted with at least 15 distinct colours. The best way is to visit the area where these cultures had their physical centres … to get a sense of the coastal desert geography that shaped the people and their artefacts. You can also fly over the remarkable Nazca Lines , while you are there. The region has a couple of small, interesting museums that are well worth a visit:. Has various examples of trepanned and deformed skulls. Trophy heads, fossils, pottery from various cultures, and finely-woven Paracas textiles are also exhibited.

For those who are not able to make the journey south of Lima , a number of fine examples of both Paracas and Nazca cultural artefacts have made their way to the capital, probably with the assistance of huaqueros :. Paracas textiles at Carlos Dreyer Museum , Puno. And if you find yourself in Puno , the Carlos Dreyer Museum has just three rooms containing pre-Inca, Colonial and Republican objects and art, including Paracas textiles and Nazca ceramics. All Cruises. Delfin I. Aqua Nera. Aria Amazon.

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