{N}GALILEE{/}

{C}"Land of Zebulun and land of Naphtali crossed by the Road of the Sea, and you who live by the Jordan, Galilee, land of pagans, listen:
'The people who lived in darkness have seen a great light; on those who live in the land of the shadow of death, a light has shone'" {/}.
Situated in the northern part of biblical Palestine, Galilee is a land of contrasts both geographically and humanly. Upper Galilee reaches its highest elevation of 1,208 meters on Mount Meron. It is a rugged region characterized by rocky slopes and narrow valleys devoid of any natural, accessible routes, thereby isolating the territory and closing it in upon itself. 
In contrast, the valleys of Lower Galilee served as inviting corridors, permitting many different peoples to enter there. Many cities and towns were situated in the central area of Lower Galilee around Lake Tiberias. However, the unstable population which included Canaanites, Israelites, Assyrians, Greeks, and Romans had entered the valley one after another in an historical process of repeated invasions. Because of these circumstances Galilee became a symbol of the universality of salvation, as Isaiah would prophesy [Is_8,23] - [Is_9,1] and which Matthew quoted. 
In Galilee Jesus manifests the signs of God's Reign by his teachings and miracles. Afterward he would leave that territory to go up to Jerusalem only to return again to show himself to his disciples after his resurrection from the dead and to send them on their own mission.

{K}AN AGITATED AND SORROWFUL HISTORY{/}
Many Canaanite cities, including Megiddo, Taanach, Afula, Hazor, Beth-shean and many others existed in Galilee since the beginning of the third millennium. There were as many kingdoms as there were cities. The ruler of each fief exercised his authority over a city and its adjoining villages and settlements. The nomadic tribes, which would later form the people of Israel, pastured their flocks on the lands which the Canaanite farmers left uncultivated. Gradually the nomads would begin to settle down, intruding into the different areas of Palestine.
Historically, this territorial occupation took place by stages, concluding only in the time of the monarchy. The Book of Joshua presents this settlement in the dimensions of an epic poem in which Joshua conquers the land of Canaan at the head of the united tribes. He conquered all of their kings and occupied their lands in a single movement, "because Yahweh fought for Israel" [Jos_10,42]. 
During the crisis of 735-732 BC Ahaz, king of Judah, refused to join the coalition schemed by the kings of Damascus and Samaria against Assyria. To defend himself he subjected Judah to the protection of Assyria's Tiglath-Piliser III, who used the occasion to extend his own territory. He invaded Syria and then Galilee whose inhabitants he deported. Within a decade (721 BC) Samaria would fall. The Kingdom of Israel was definitively wiped off the map and the region was annexed by Nineveh under the title of the province of Megiddo. Foreign occupations of Galilee followed one upon another: The Assyrians, the Chaldeans, the Persians, and the Greeks would each rule over this province in their turn. 
Between 104 and 103 BC Aristobulus, one of the princes of the Hasmonean dynasty (the descendants of the Maccabees), who had been named High Priest and King of the Jews, undertakes the reconquest of Galilee which is annexed to Judea. His father, John Hyrcanus, had conquered Samaria a few years previously in two victorious campaigns in 108 and 107 BC.
At the death of Herod (4 BC), his kingdom was divided among his three sons of whom Herod Antipas inherited Galilee and Perea. He ruled for 43 years until being deposed by Emperor Gaius Caligula in 37 AD. The emperor gives the territory to Herod Agrippa who ruled with the title of king until his sudden death in 44 AD at Caesarea Maritima. Herod had just officiated with great pomp at the Vicennalia games which had been instituted by his ancestor, Herod the Great. With the death of Herod Agrippa, the large territory he had ruled became part of the Roman province of Syria which the new emperor Claudius (41-54 AD) then divided among procurators. 

{K}A GREAT LIGHT HAS SHONE ON YOU, GALILEE{/}
This period of occupation will establish the historical context of the event that has given all of human existence its ultimate meaning. In Jesus, child of the Virgin from Nazareth, God himself enters into our history to save all human beings. In Nazareth of Galilee the Word became human and pitched his tent among us [Jn_1,14]. Mary gave Jesus not only a complete human nature, but also with it "all that was humanly necessary" to become a complete human being, rooted in a people, in a land, and in a history: Jesus is son of Israel, is a Galilean, and is a native of the town of Nazareth.

{K}JESUS IN GALILEE{/}
Jesus exercises the major part of his ministry in Galilee. After thirty years living in the obscurity of Nazareth, he will wander throughout Galilee, frequently crossing the lake, teaching the multitudes and working miracles. Despite that, he will also encounter obstacles that will oblige him to abandon the region: Herod, unsettled by the increasing popularity of Jesus' preaching, decides to put an end to him. In addition, the leaders of the people, the scribes and Pharisees, intensify their opposition to his ministry to the point of publicly declaring that Jesus expels devils by the very power of Beelzebul, the prince of devils. 
The Galilean multitudes, who were so feverously willing to follow Jesus, discover that they were mistaken about his message. After the multiplication of the loaves, he becomes aware that they are intent upon making him their king [Jn_6,15].
The Galileans are fixated on an earthly and temporal messiah..., whereupon Jesus abandons Galilee. He retreats to the territory of Philippi from where he makes his way up to Jerusalem for the realization of the paschal mystery. Nevertheless, it will be in Galilee that Jesus, after his resurrection, will join his disciples to send them on their mission: {C}Go, therefore, and make disciples from all nations...I am with you always until the end of this world{/}.
In this way two great realities come to fruition in the land of Galilee: Jesus Christ takes root humanly in time and space, and the revelation of the universal dimension of his person. His salvation reaches out to every human being beyond all the frontiers of geography and history. 


{K}- CAESAREA PHILIPPI{/}
{C}Jesus came to Caesarea Philippi. He asked his disciples, 'What do people say of the Son of Man? Who do they say I am?{/}.
Banias (the modern name of ancient Caesarea Philippi) is located in the northernmost part of the country. It is a natural refuge situated amid greenery and fresh air at the foot of Mount Hermon. This fertile place is irrigated by the waters of the principal sources of the Jordan River. The modern name, Banias, is associated with Pan, the Greek god of nature whose cult was brought to this region when Alexander the Great conquered it.

{K}THE ANCIENT CAESAREA PHILIPPI{/}
After the death of Herod the Great, his son Philip inherited the provinces situated to the east and north of the Lake Tiberius. Philip enlarged and beautified the City of Paneas situated at the sources of the Jordan and called it Caesarea Philippi. Jesus came to this city after his discourse about the Bread of Life when the multitudes abandoned him. He was fleeing from the authority of Herod Antipas, the same one who ordered the beheading of John the Baptist. It was there also that Jesus put the decisive question to his disciples: "And you, who do you say that I am?".


{K}- BETH-SHEAN - SCYTHOPOLIS{/}
The importance of Beth-shean throughout its long history is due to its exceptional location in the gap of the western mountains through which the Jordan flows. Beth-shean marked the eastern boundary of the Plain of Esdrelon (Jezreel) which opened up westward through the pass of Megiddo toward the coastal plain. The agricultural richness of this plain was the source of its fame and prosperity throughout the ages. 
In biblical times Beth-shean was a Canaanite city, one of several that resisted the attack of the invading tribes. On its walls the corpses of King Saul and his sons were hung after their defeat at the battle of Mount Gilboa [1S_28,1].

{K}A PRIVILEGED PLACE{/}
The region of Beth-shean is a plain of alluvial origin in which the valleys blend gently into the landscape. The numerous springs running down from their sources in the mountains of Gilboa have made this an agricultural area that has been cultivated continually at least since the second millennium before Christ as documentation testifies. Moreover, this city's location in the gap of the mountains guaranteed it a long and tumultuous history as guardian and crossing point of major routes, uniting the Way of the Sea with the Jordan, and Jericho with Tiberias. 

{K}IN THE HANDS OF THE CANAANITES{/}
Excavations of Beth-shean document it as a village dating as far back as the fourth millennium before Christ. Then in the third millennium this northern part of the country became a center for Canaanite culture. This is testified to by numerous ceramic jars and utensils made from bones covered with incrustations similar to those found in Jericho. This rich culture permeated the history of the city up to the beginnings of our era with the exception of one period in the sixteenth century before Christ. Excavations show that during that time victorious Egyptian armies of the eighteenth dynasty passed repeatedly through the area en route to their conquest of the rich cities of Syria. From the fourteenth century the pharaohs maintained their control over Canaan.
After Seti I's destruction of the Canaanite cities in the valley of the Jordan, Egypt establishes administrative centers and garrisons in the most important cities and exploits the agricultural riches of the plain. The largest collection of Egyptian monuments outside of Egypt was discovered in Beth-shean.
In the thirteenth century many political, social, and economic changes affected life in the Near East, prompting new immigrations of the "Sea Peoples" from Greece and Anatolia to settle in Canaan. Philistine mercenaries serving in the Egyptian army lived at that time in Beth-shean. The Philistines, who had learned the commercial skills that had made Greece wealthy, were not satisfied with remaining on the coast. They set up commercial centers in the interior of the country.

{K}FROM JOSHUA TO SAUL{/}
During the partitioning of the lands among the tribes, Beth-shean theoretically belonged to Manasseh. In reality the Israelites had to be content with occupying the mountain heights of the mountain of Ephraim from which they could look down on the rich plain well protected by the iron chariots of the Canaanites. {C}Joshua said to the tribes of Ephraim and Manasseh, 'You are a numerous people and powerful; you will not be left with only this share for you will go up to the forest and clear it. All the land shall be yours, and you will drive out the Canaanites despite their iron chariots and great strength'{/} [Jos_17,16] - [Jos_17,18].
With the passing years and the growing threat of the Philistines, the elders of Israel ask for a king. And when the Philistines, allied with the Canaanites, conquer Saul, they hang the corpses of Saul and his sons on the walls of Beth-shean.
David gets control of Beth-shean. Later, his son Solomon incorporates it together with Megiddo and Tanack to the fifth administrative district of his kingdom.


{K}- SCYTHOPOLIS, THE LOW CITY{/}
At the foot of the hill on which Beth-shean is situated, lies the low city of Scythopolis,
It is not known how or why this name was given to it in a Hellenistic period. The origin of the name of Scythopolis has remained a mystery. Since the third century BC, the city belongs to two Greek dynasties that reigned in Egypt from 306 to 30 BC, successors of Alexander the Great. 
During the Jewish war for independence against the Greeks, Beth-shean was captured by John Hyrcanus at the end of the second century BC. However, in 63 BC Pompey who led a Roman army to besiege Jerusalem, seized the control of Beth-shean away from the Hasmonean rulers. Pompey then granted it and other cities of the Decapolis relative autonomy under protection of the governor of Syria. Thereby Beth-Shean became the capital of the Decapolis and enjoyed a initial period of great prosperity. Its metal products and textile industry brought it great fame throughout the Roman Empire.


{K}- CANA{/}
Where is the village of Cana located that is mentioned in the Gospel according to John? Modern experts favor a place called Jirbet Qan\u00e1 (Khirbet Qana), an isolated raised location 14 kilometers north of Nazareth and 8 kilometers from Sepphoris. Since the Byzantine period (after Jesus' time), tradition has identified the wedding event with a different village, Kafr Kenna, that lies 3 kilometers north of Nazareth on the route to Lake Tiberias. There the domes and bell towers invite pilgrims to meditate on the miracle of the Wedding at Cana: {C}This miraculous sign was the first, and Jesus performed it at Cana in Galilee...and his disciples believed in him{/} [Jn_2,11].

{K}DISPUTED LOCATION{/}
The Cana of the Gospel (Khirbet Qana) is located near the important route that passes through the natural corridor offered by the north part of the plain of Beth Netofa. This would be the normal way to go from Nazareth to Capernaum. However, when Herod Antipas built Tiberias as his new capital, replacing Sepphoris which had been partially destroyed by the Romans, the ancient route was progressively abandoned in favor of a new road that united Nazareth with the capital, Tiberias. Christian pilgrims used this route. Understandably then, as this new road passed by a village closer to the capital that was also pronounced "Cana," even though it was spelled differently, confusion set in. This village was erroneously adopted as the place of the "first sign" of Jesus.


{K}- CAPERNAUM{/}
{C}When Jesus heard that John had been arrested, he withdrew into Galilee. He left Nazareth, but went to settle down in Capernaum, a town by the Lake of Galilee, in the territory of Zebulun and Naphtali{/}.
Capernaum is situated on the north shore of the Lake of Galilee, a few kilometers to the west of where the River Jordan empties into the lake. Its name means, "Village of Nahum," a person whom no one up to today has been able to identify. Origen and St. Jerome came to different interpretations based on the Hebrew roots of the name. Origen interpreted "nahum" as a common substantive, giving Capernaum the meaning of "village of consolation." Jerome interpreted it to signify, "beautiful village." 
The location has been inhabited since the thirteenth century BC. At the time of Jesus it was a beautiful little village whose income came from fishing on the lake and commerce. The houses are arranged in the form of a quadrangle around the synagogue. One of these houses belonged to Peter, where Jesus stayed during the major part of his ministry in Galilee. From there he would go out preaching the Reign of God to the poor and marginal multitude.
The period of Capernaum's growth dates from the beginning of the Christian era. But Capernaum has a prehistory based on a distant past. In 1984 pieces of quartz were unearthed there that were vestiges of cut stone. In addition, some walls of a previous synagogue were discovered with evidence of ceramic dating from the thirteenth century BC.

{K}THE CITY AT THE TIME OF CHRIST{/}
The city developed only in the fifth century BC, but it was located at a privileged place. It was the first city on the shore of the lake and near the mouth of the Jordan. That made it a border city between Galilee, the territory of Herod Antipas, and the territories of his brother, Philip, that extended to the north of the lake on the east bank of the Jordan. Capernaum was also located on the important Roman route leading toward Syria, which a milestone bearing the name of Emperor Adrian confirms. That explains the presence of the border custom-house mentioned in the Gospel according to Matthew: {C}As Jesus moved on from there, he saw a man named Matthew at his seat in the custom-house, and he said to him, 'Follow me.' And Matthew got up and followed him{/}.
According to St. Epiphanius, Jews made up the majority of Capernaum's population until the fourth century AD, and they excluded anyone "who was not of their race." Such exclusion was also practiced in Tiberias, Sepphoris, and Nazareth. Nevertheless, some Jews became Christians and formed a Judeo-Christian community which Christians of pagan origin later joined. It was these "gentile" brothers coming from the nations [Acts_15,23] who were probably responsible for planning and building the first octagonal church which is venerated as the location of Peter's house.

{K}ABANDONMENT AND REDISCOVERY OF CAPERNAUM{/}
Capernaum was abandoned in ruins toward the end of the Byzantine era, at the beginning of the sixth century AD. The methodical excavations begun in 1968 under the direction of Fr. Corbo unearthed the ruins of this "beautiful city," as Jerome called it. Three different sections can be distinguished: the synagogue, the residential area, and the "House of Peter."

{K}THE SYNAGOGUE{/}
The excavations revealed the ruins of a superb synagogue that had been constructed over buildings dating back to the Persian, Greek, and Roman eras, as well as over the ruins of a previous synagogue. According to Luke, this earlier synagogue had been built by the generosity of a Roman centurion, and it was here that Jesus preached. This, together with all the major buildings of the region, were destroyed by the earthquake of 419 AD. 
These archeological conclusions are confirmed by Eteria. This Spanish noble, who came on pilgrimage to the Holy Land at the beginning of the fifth century, noted in her travel book that a first century synagogue existed below the present one. She expressed wonder at this and mentioned that important architectural evidences were still visible.

{K}JESUS IN THE SYNAGOGUE{/}
In chapter six of his Gospel, John situates the discourse on "the Bread of Life" in the synagogue at Capernaum, following the multiplication of loaves. Certainly, he was not referring to the present limestone synagogue dating from the fifth century AD, but rather to the previous basalt structure of which vestiges can still be seen.

{K}RESIDENTIAL AREA{/}
The inhabitants were farm workers dedicated to the growing of grains and vegetables in a fertile region where olive and date trees were plentiful. Additional inhabitants included artisans who manufactured agricultural accessories made from black basalt stone: oil presses, grinding mills and mortars, all of which can be seen today in the open air stone museum. Many fishermen also lived in Capernaum, whose fish hooks have been found in various houses and from whom Jesus chose his first disciples.
From the top of the synagogue's stone staircase one can see the better conserved residential areas and the octagonal church covering Peter's house like a reliquary. Capernaum was laid out in Roman fashion with streets crossing one another at right angles thereby grouping the houses into blocks. This architectural model has been preserved in the Spanish culture.
The volcanic rock of the region served as the basic building material. Basalt blocks were cut both for walls and floors. The large single rooms designated for each family of a clan were covered with a roof. These rooms surrounded a small open patio facing the street where so much of daily life took place, including the family meals.
The artisans also plied their trade in the patio as many artifacts testify, including ovens and grinding stones, thus identifying the daily work of the population. The houses were of one story. Nonetheless, a staircase provided access to the roof made of a light framework covered with mud mixed with straw.
These fragile and crude ceilings combined with the permanent stone staircases leading up to them give us a clear picture of the description that Mark provides of the cure of the paralytic [Mc_2,3] - [Mc_2,4].
The sight of these structures inspires us to read with new insight those passages of the gospel that speak about Jesus in Capernaum. They describe the faith of the centurion who came to ask Jesus to cure his servant, as well the faith of the woman with the hemorrhage who stopped Jesus while he was on his way to raise Jairus' daughter to life. Similar passages allow us to imagine Jesus leaving the synagogue to return to Peter's house where he would cure Peter's mother-in-law of her fever. Other texts describe the many cures done late in the day, or also Jesus' emotion filled confrontations with the scribes and Pharisees. These scriptures present us with a Jesus confirmed in his mission by his baptism in the Jordan, who shares the daily life of the people while revealing to them the news of God's Reign in signs and words.

{K}PETER'S HOUSE{/}
Under the foundations of the octagonal church, Peter's house was unearthed. What a crucial and personal discovery about Jesus! The gospel describes him "at home" there, as if it were his own house [Mc_2,1]. For over two years he instructed his disciples in that house. It was precisely there that he explained the parable of the good seed and the weeds. The archeological excavations date this house where Jesus lived as being from the end of the Hellenistic era. Oil lamps and cooking utensils of this period were found (second and first century BC) in the ruins of houses, one of which was used by Peter's family. This is where Jesus felt at home. At the end of the first century AD a lime stucco covering was added to the walls with a simple decoration made from small fragments of Herodian lamps or paint. But this addition was made only to Peter's house, which by that time had progressed from being a simple domicile, to having become a meeting place for the Christian community. As the congregation grew in numbers, it was necessary to tear down the dividing west wall in order to double the size of the "church."

{K}A MUCH VISITED BASILICA{/}
In the fourth century during the rule of Emperor Constantine, the house was enclosed by a circular wall for the purpose of setting apart the sacred area. The building is transformed. A multicolored tile floor is put in. The walls are given a new layer of stucco and decorated with geometric and floral designs without any human representations. The diversity of the country of origin of the many pilgrims coming to this sacred place is indicated by many languages of the inscriptions: 151 in Greek, 13 in Syriac, nine in Aramaic, and two in Latin.
Eteria records in her travel book that "the house of the Prince of the Apostles in Capernaum has been transformed into a church, despite the fact that the original walls are still intact as they were before." Some years later a Byzantine octagonal church is erected. Its central part is decorated with mosaics with images of animals among which the traditional peacock is prominently displayed as a symbol of immortality. 


{K}- CHORAZIN{/}
The place called Chorazin situated on the eastern bluff of the small valley that runs almost in a direct line toward Capernaum is probably the Chorazin of the gospels. Jesus will severely reproach it, as well as the other cities around the lake, for its lack of faith. 
This city was situated in an economically favorable location on a small hill to the north of the lake. Here, as also in the case of Capernaum, merchants had to use the ancient north-south route which lay at the foot of the hill, guaranteeing a constant source of income.

{K}A CITY IN RUINS{/}
Eusebius of Caesaria (267-340) wrote a kind of geographical lexicon of biblical Palestine, called the Onomasticon in which he describes Chorazin as a mere heap of ruins. Is it possible that the city was punished by one of the earthquakes that periodically devastated Galilee? That would be the scientific explanation. However, the popular legend preserved by Christian tradition says that all efforts to reconstruct the city, in particular the synagogue, were always frustrated. Whatever work that was accomplished during the day was destroyed during the night because of the divine curse that hangs permanently over Chorazin!


{K}- DAN{/}
The location is found near one of the principal sources of the Jordan. Here water flows out of the ground everywhere from an infinite number of fine springs that emerge from the foot of the tell, the mound of debris marking the location of the city. The water gorges out from among trees, rocks, greenery, and abundant Oleander bushes.
The City of Dan marked the extreme northern boundary of the country, where as Beersheba on the edge of the desert, formed the southern boundary. A reoccurring expression in the Old Testament refers to "all Israel, from Dan to Beersheba..." [1S_3,20]. This formula described with all certainty the extent of their territory, but it also symbolized the unity of the twelve tribes, a unity that was lost after the division.

{K}HISTORY OF THE TRIBE OF DAN{/}
At the end of a comic journey through the country, the Tribe of Dan came to this place in search of calm and security. In the distribution of the land of Canaan, the Tribe of Dan had inherited some hills situated between the mountains of Judah and Philistine plain. Despite the heroic exploits of Samson, the tribal hero, these poor people were threatened constantly by their warlike neighbors. Part of the tribe, exhausted by the fighting, sought refuge to the north. They took possession of the ancient Canaanite city of Laish, which they called Dan. They set up an idol there, which they had consulted before beginning their migration north and which they had robbed from a certain Micah.
This history may not be very edifying, but is somewhat picturesque, and is described in chapters 17-18 of the Book of Judges.

{K}JEROBOAM'S CALF{/}
Excavations made at this high place of Canaanite cult unearthed a sanctuary with an altar, objects of worship, and a type of fire-shovels for burning incense. In 1987 a bronze scepter was discovered beneath the altar that had probably belonged to one of the priests of Dan. In antiquity, this type of scepter was certainly a symbol used in kingly and priestly functions. At the same place a prayerful invocation was inscribed in Greek and Aramaic: "To the God who is in Dan."
At the end of the tenth century BC, after the division of the kingdom, Jeroboam I refurbished this sanctuary, as well as one in Bethel in the south, to direct people away from worship in the Temple of Jerusalem [1K_12,26] - [1K_12,27]. He set up a golden calf in each place and proclaimed at an assembly of the people, "Here are your gods, O Israel, who brought you up out of the land of Egypt" [1K_12,28]. 


{K}- HAZOR{/}
On the right bank of the Jordan about 15 kilometers north of the Lake of Tiberias, Hazor dominates the small plain of Huleh which stretches to the foot of the mountains of Galilee. Its long history begins in the twenty-seventh century BC and ends with the invasion of Teglatfalasar in 734 AD. The fortress that guarded the passage of the Upper Jordan was involved in all of the great conflicts of the ancient Near East. The Bible mentions it above all during the settling of the tribes in Canaan and during the period of the monarchy.
Hazor enjoyed an important strategic location. Caravans traveling north to south and east to west necessarily had to pass through it, thereby establishing its commercial relations with Egypt, Syria, and Phoenicia.
From the end of the fourth millennium, Egypt and Mesopotamia, as well as other nations of the Near East, mastered the production of bronze. But for that production of this alloy, they had to import primary materials of copper and tin. Hazor was located on the tin route (probably imported from the Caucasus and the Iranian steppes in present day Afghanistan). The copper came from Cyprus and Euboea (Evvoia) an island in the Aegean Sea. In the Middle Bronze Age (2100-1550 BC) Hazor became a center of exchange for this international commerce.

{K}TWENTY CENTURIES OF HISTORY{/}
The origins of Hazor date back to the end of the fourth millennium BC. The remains of several burial places give evidence of the existence of an ancient Canaanite city there at that time. It disappeared about 2350 BC when the Akkadians migrated from Mesopotamia and built an empire that extended from the Persian Gulf to Cyprus. Taking advantage of these political disruptions, the Amorites emerge from the Syrian desert to destroy the small Canaanite cities. Hazor was one of these.
In the eighteenth century BC the city was rebuilt and enlarged to make room for the influx of population that was attracted there by its commercial prosperity. Hammurabi himself established a permanent commercial administrator there to watch over the supplying of tin.

{K}THE EGYPTIAN PERIOD{/}
In the sixteenth century BC the Egyptians took it upon themselves to expel the Hyksos who had come from Palestine and dominated the valley of the Lower Nile for a long period. The Egyptians pursued the Hyksos into Canaan where they attacked and burned Hazor. Soon after, however, the Hittites took advantage of Egypt's declining power under the rule of Akenaton and repeatedly made advances into the region. This struggle between the Egyptians and the Hittites continued until the rule of Ramses II. He defeated them at the famous battle of Cades near Orontes in 1286 BC, which resulted in a reconciliation of these long time adversaries.

{K}HAZOR BURNED BY JOSHUA{/}
The biblical texts imply that the advance and settlement of the tribes in Canaan worried the city-state kings of Upper Galilee. {C}When Jabin, king of Hazor, learned of these disturbances, he sent ambassadors to Jobab, king of Madon, to the king of Shimron, to the king of Achshaph, to the kings settled in the northern mountains, the steppes to the south of Chineroth in the plains, and the highlands of Dan to the west, to the Canaanites to the east and the west, to the Amorites, the Hittites, Perizzites and Jebusites in the mountains, as well as to the Hivites who inhabited the lowlands around Mount Hermon in the region of Mizpah{/} [Jos_11,1] - [Jos_11,3]. 
Joshua, strengthened by God's promise to give his people this land as their inheritance, managed to conquer this coalition of tribes, and then attacked Hazor. {C}Israel set on fire all the cities except those lying on the slopes and on the heights; of these only Hazor was burned{/} [Jos_11,13]. This destruction by fire took place in the thirteenth century BC, as excavations have confirmed.

{K}THE MONARCHICAL PERIOD (X - VIII CENTURIES BC){/}
{C}This is the account of the forced labor imposed by King Solomon for the building of Yahweh's House and his own palace, the Millo as well as the wall of Jerusalem, the wall of Jerusalem, the cities of Hazor, Megiddo and Gezer {/}[1K_9,15]. From this point, Hazor became one of the three great fortresses protecting his kingdom.
Solomon's wall lasted until the invasion of Ben-hadad [1K_15,20]. Again, Hazor was reduced to ruins.
Omri, and then his son Ahab, reconstruct and expand the size of Hazor. They organized public works to build an aqueduct to bring water inside the city, as Hezekiah would do later in Jerusalem [2K_20,20].

{K}WORDS OF THE PROPHETS FULFILLED{/}
Before the fall of Hazor in 733 BC an earthquake ignited a fire that destroyed the city. For the third time during the monarchy the city was rebuilt. The brilliant reign of Jeroboam II assures the prosperity of the Kingdom of Israel. Once again spacious mansions adorn the upper part of the city, and a sense of being powerful overcomes past disgrace. Nevertheless, the prophets announce the judgment of God on the Kingdom of Samaria. In 732 Hazor is captured and its inhabitants are deported during the campaign of Teglat-phalazar III. The great fortress of the north was destroyed.


{K}- THE ARCHEOLOGICAL SITE OF HAZOR{/}
One might get the impression that archeological excavations at the site of Hazor would only be of interest to biblical history. Nevertheless, this evidence can give us an idea of the world that the persons of the period developed and of the very long history that contributed to the advancement of their culture. Through the instrumentality of the battles and human struggles to improve the world and to enjoy a better life, the plan of God is at work as much then as it is in our days.

{K}THE LOWER CITY{/}
Despite the fact that Hazor was inhabited from the eighteenth century BC until it was burned by Joshua (1200 BC), today it appears to be nothing but open landscape with no evidence of what has been discovered there. Nevertheless, here they unearthed dozens of cadavers of infants buried in urns under the floor of houses dating from the period before the destruction of the city by Pharaoh Amosis, who founded the New Empire of Egypt. Dating from this same time, a subterranean necropolis or cemetery was found in which the tombs were carved out from the stone in a large labyrinth of galleries connecting one to the other. It was in use for almost six centuries.
In a rectangular Canaanite sanctuary, that extended to the west by means of a small archway, excavators discovered eight "raised" basalt stones one of which was engraved with two hands raised toward a lunar disk held up by a rising moon. Other objects carved in basalt included a Canaanite goddess and a Canaanite styled lion which, however, was undeniably of Hittite inspiration. This demonstrates that this region, coveted by both by the Egyptians and the Hittites, was still under the religious influence of these two great powers. 
Two other sanctuaries were also discovered in the lower city. The first consisted of a patio surrounded by houses. An altar stood in the center that was more than two cubic meters in size. In the houses, pieces of ceramic were found scattered on the floor which were clearly identified as having originated in the Mycenaean culture. This evidences to the expansion of this civilization, promoted certainly by Mycenae, but also by many other independent Greek city states of the XVI - XII centuries BC such as Tiryns, Athens, the Island of Gla, Pilos, and Orcomenos.
The other temple more to the north was reconstructed three times. An important collection of vases, furniture, and cultural objects made of basalt was found there.

{K}THE UPPER CITY{/}
In the course of centuries an enormous "tell" was built up, that is, a mount consisting of twenty successive strata one upon the other. Today one can visit the excavations from one end to the other, showing the remains of two thousand years of history. In the center of the acropolis one can make out the walls of a temple and of a palace of the time of Hammurabi. At that time the city was surrounded by a wall further protected by a sloping construction. In the three parts of the excavations of the Upper City one sees the remains of the fortifications built by Solomon: a wall with turrets, corner fortifications, a fortified gate, and a defense tower. This fortress was built during the reign of Omri often by improving upon existing structures from the preceding era, for example, the fortified gate, the small fortress in the western sector, the wealthy mansions and warehouses, all of which were destroyed later by the Assyrians.
There is evidence that the builders were aware of an imminent Assyrian threat. Some constructions showed signs of urgency, for example, the turrets on the walls of the extreme east and west were filled with stones in a hurried way. A small secret door was preserved in the northeast, but at the last moment it was closed off with bricks. Behind this improvised wall, and in between the plastered walls of a narrow passageway, the archeologists found the burned cadavers of the last defenders. It was the year 732 BC and Teglatfalsar was celebrating the fourteenth year of his reign.
The final surprises in the history of Hazor can be read in the successive reconstructions of the west sector of the small fortress, although by that time the fortress already had one foot in the grave.


{K}- GERASA KURSI{/}
This incident happened in Kursi. The three synoptic gospels relate the episode of the man possessed by impure spirits which were cast out into a herd of swine that then cast themselves into the Sea of Galilee.
The three gospels place this exorcism immediately after the miracle of the calming of the storm. Jesus and the apostles arrived at the other shore of the lake [Mk_5,1].
It is evident that this incident took place in Decapolis (the Ten Cities). In the year 63 BC the Roman General Pompey took these ten cities and their surrounding villages out of the control of the Hasmonean kingdom of Judah because he feared the influence that the surrounding Jewish communities had on these majority pagan populations.
Many manuscripts give different locations for this exorcism. Some refer to the land of the Gerasenes, others to the country of the Gadarenes, others to the Gergesenes. The cities of Gerasa and Gadara are found in the territory to the east of the Jordan, but to distant from the lake to be considered as the place of the cure. As for Gergesa, this name is unknown.
Nevertheless, the Byzantine tradition places the miracle in Kursi, situated in the territory of the Decapolis at the foot of the Golan Heights next to the estuary of the Wadi Samak. There the ruins of a village of the Roman epoch are found next to a small fishing port. A little distance from there a Byzantine monastery was built to commemorate the miracle in the land of the Gerasenes.


{K}- THE LAKE OF TIBERIAS AND ITS SHORES{/}
It was called the Sea of Chinnereth in the Old Testament, because the Hebrews described it as having the shape of a "harp." Later it was called the Lake of Gennesaret, the Sea of Galilee, and the Lake of Tiberias, but whatever its name, the sight of this lake, the transparency of its blue water, and the grandeur of the surrounding hills of Galilee, produces a sense of serenity. 
The lake occupies the depression of Ghor, a geological rift caused by the violent separation of earth plates. The surface of the lake is approximately 200 meters below sea level. It is fed by the Jordan which passes through it from end to end, thereby guaranteeing the prosperity of the region. Evidence of this is the existence of a dozen cities that dotted the shores in the time that Jesus exercised his ministry in Galilee.
Near the lake Jesus multiplied his signs mostly for the benefit of his disciples whom he had chosen from among fishermen who were familiar with the sudden changes of the water and the elements.

{K}THE MIRACULOUS CATCH{/}
Luke places this narration at the beginning of Jesus' ministry in Galilee [Lk_5,1] - [Lk_5,8].

{K}THE CALMING OF THE STORM{/}
In addition to the miracle, Jesus announces the passing over from the silence of death to the decisive victory over the forces of evil.

{K}THE PARABLES NEAR THE LAKE{/}
Many villages were located on the shores of the lake where many fishermen and farmers made their homes surrounded also by tree covered hills and small fertile plains. This landscape provided the setting for the parables about the Reign of God, which Matthew marks as the end of Jesus' ministry in Galilee.

{K}- MAGDALA{/}
Ancient tradition places the ruins of Magdala of the gospels near the western shore of the lake approximately five kilometers from Tiberias.
The excavations undertaken between the road and the lake have revealed the ruins of a Roman city, and below that in relation to the houses, a synagogue constructed entirely of basalt. A study of the ceramic fragments and the coins found there indicates that this place was inhabited from the end of the Hellenistic period until the second half of the first century AD. At that time the synagogue was inundated by nearby mineral springs, changing it into a cistern for storing water.
We are in the land of Mary of Magdala, better known as Mary Magdalene whom Jesus had exorcised according to the story in Luke's Gospel. {C}Jesus walked through towns and countryside, preaching and giving the good news of the kingdom of God. The Twelve followed him, and also some women who had been healed of evil spirits and diseases: Mary called Magdalene, who had been freed of seven demons{/} [Lk_8,1] - [Lk_8,3].
We will encounter Magdalene again on calvary at the foot of the cross with Mary, the Mother of Jesus [Mk_15,40]. She is also the first to whom the risen Jesus appears according to the witness of the gospels.


{K}- BETHSAIDA{/}
This fishermen's village situated on the left side of the Jordan (before it enters the lake) had been transformed by Philip, Tetrarch of Galilee and son of Herod, into one of the principal cities of his territory, renaming it "Julias."
Bethsaida, as well as Capernaum, had been the object of Jesus' severe reproaches: "Alas for you, Bethsaida!". He is expressing his profound sorrow at the refusal of the crowds to understand him. Despite this, this is the place of origin of the first three disciples: Andrew, Peter, and Philip.

{K}- THE MOUNT OF THE BEATITUDES{/}
To the north of Tabgha, a small hill rises from which one can see a good part of the lake. Since the crusades, this has been the traditional place where Jesus taught the Beatitudes, also known as the Sermon on the Mount. It is in the presence of this panorama surrounded by greenery and serenity that men and women come with hearts renewed by their pilgrimage to Galilee to commune with Divine Wisdom.
Byzantine pilgrims would usually come down here from Nazareth where they contemplated the mystery of the Incarnate Word and then visited Cana to celebrate the first of Jesus' signs. Continuing their journey, they arrived at Magdala, Mary Magdalene's town. But they were delayed on the north shore of the lake at a new station "one league" from Capernaum. This place called Tabgha (seven springs) is venerated as the place where the multiplication of the loaves took place and where Jesus preached the "Sermon on the Mount." On the south side of the road and near the lake, a basilica commemorates the miracle, whereas on the north side a small chapel next to a small monastery recalls the teaching of Jesus. Both buildings were built around the fourth century, but were probably destroyed by the earthquake of 419 AD.
Eight centuries later, the crusaders, in their respect for the gospel text that speaks of a "mountain," transferred the veneration of the beatitudes to the small bluff that dominates the lake. The present basilica was built there in 1937.


{K}- NAZARETH{/}
{C}In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth. He was sent to a young virgin who was betrothed to a man named Joseph, of the family of David; and the virgin's name was Mary{/} [Lk_1,26].
Doesn't this verse of the Gospel express everything related to "sacred" history that is fulfilled in this village of Galilee? Beneath the basilica, built here with the help of Catholics from around the world, one sees the vestiges of the ancient village which recall the mystery: The One whom neither the heavens nor the heaven of the heavens can contain, took flesh in the Virgin Mary to become forever the Covenant between God and humans.
After scaling the tree covered heights of Galilee, the pilgrim arrives at the top of a rocky hill that rises between two valleys. At his feet, the pilgrim sees a vast depression surrounded by hills. It is covered with a great forest of bell towers and minarets. Towering above them all is the majestic and modern basilica of the Annunciation. The great variety of materials with which it is constructed and decorated testifies to the universality of countries that have receive the promise of salvation.

{K}HISTORY OF NAZARETH SEEN FROM ITS INHABITANTS{/}
Although this village is never mentioned in the Old Testament, this place was occupied much before the patriarchal period, since the third millennium BC, when small independent Canaanite cities were founded near the springs of water. In the Israelite period during the monarchy, the village is moved farther south to command the promontory where it existed in Jesus' time. From the absence of ruins representing the period from the eighth century BC to the Hellenistic epoch, one concludes that the village was razed during the Assyrian invasion (735-721 BC) and was never inhabited again for five centuries. Christian pilgrims from the very first centuries of our era promoted the development and extension of the village. Today Nazareth is one of the principal cities of Galilee. Counting the Arab and Jewish sections together, the city has 100,000 inhabitants.

{K}THE POPULATION AT THE TIME OF JESUS{/}
No constructions date from the time of Jesus. Only those remnants of houses exist that were built in natural grottos or excavated in the limestone rock. These houses served as storerooms and, at times, were connected to one another by a network of narrow subterranean passage ways, some of which served as cisterns and silos. Some of these structures date from the Iron Age. What has been discovered by the excavations at Nazareth is limited to a few dozen houses belonging to simple artisans and farmers. Nevertheless, this evidence allows us to appreciate what a jewel this village was in which Jesus was born and raised, the simple evangelical life where a man experiences, above all, his friends and relations. "Where your treasure is, there also your heart will be". With these words Jesus consecrated the poverty in which he spent his entire hidden life. Isn't it perhaps in the choice of this treasure that each individual determines the nature of his life?

{K}MARY'S HOUSE{/}
Similar to what happened regarding Peter's House in Capernaum, it is possible that the first community of Nazareth used to meet in "Mary's House." This very simple house built of rustic stones similar to all the houses of Nazareth, possibly existed above or in front of the "Grotto of the Annunciation," which served at that time as a basement or storage room. This house, where Mary probably received the announcement of the fulfillment of the promise, was to become the first of a long series of religious buildings.
The excavations, that were undertaken prior to the construction of the modern basilica, began in 1960. They uncovered a whole gallery of sanctuaries. The succession of buildings, constructed uninterruptedly one on the other, confirm the authenticity of the place in keeping with a long tradition. So precise is this, that within the confines of the present basilica the visitor can go back in time to "Mary's House." The museum of Nazareth preserves some stones from the church synagogue marked with numerous "graffiti" preserving throughout time the prayers of the first pilgrims to this spot to proclaim their faith and to commend their intentions to the Virgin.

{K}THE FIRST CHURCHES{/}
The original "House" of Mary became undoubtedly to small to accommodate the Christian community of Nazareth. It was replaced in the second century by a "church synagogue." This allows us to speculate about the liturgical life of these brethren of the first times. The baptistery is extremely simple, consisting merely of a pillar and a few steps excavated into the limestone rock. A small grotto a few meters to the west of that of the Annunciation is called the Grotto of Conon. Its paintings and graffiti refer to the cult of the martyrs. The walls are covered with palms, some of which are flowering. Such decorations in the Roman catacombs proclaim faith in the Resurrection of which the martyrs have given testimony.
At this shrine of martyrs a distant relative of Jesus is memorialized, who was taken prisoner and martyred in 249 AD in the Roman province of Pamphilia in Asia Minor during the persecution of Decius. The Acts of the Martyrs and the writings found on the walls of this grotto allow us to positively draw this conclusion. A mosaic dedication placed in front of the entrance carries the following inscription in Greek: "Donation of Conon, deacon of Jerusalem." From the Byzantine period, this mosaic was given, nonetheless, by someone of the same name as the martyr, perhaps a relative.

{K}THE BAPTISTERY OF THE CHURCH OF ST. JOSEPH{/}
The crypt of the church preserves vestiges of a Jewish Christian baptistery. The presence of two baptisteries within only fifty meters from one another allows us to understand the divided history of this church in the first centuries. At a time when some Christians of Jewish origin were experiencing a church that was opening itself more and more to pagans, other compatriots were becoming more exclusive in their observance of the Law, gradually dividing themselves into a multitude of sects and eventually separating themselves from the mother church.
All of the symbolism expressed in the floor of this baptistery would have been lost had not St. Cyril of Jerusalem described them in his baptismal catechetical teachings. As Bishop of Jerusalem around 350 AD, he described the development of baptismal liturgy as it was practiced in Palestine. He speaks of the seven rectangles that lead to the baptismal font that call upon the seven angels: Michael, Gabriel, Uriel, Abrasax, Raphael, and Azael, who presided over the seven days of the first creation.
As for the black basalt rock inserted in the wall, it memorialized the rock from which water poured out in the desert and which, according to Jewish tradition [1Cor_10,4], accompanied the Israelites until their entrance into the Promised Land.


{K}- SEPPHORIS{/}
The ruins of the City of Sepphoris are found 17 kilometers in a direct line north of Nazareth. The archeological remains dominate the plain of Beth-Nethofa, which the Roman road used to cross from east to west. In recent years important excavations have been made at Sepphoris uncovering, among other things, very beautiful Roman mosaics. These provide silent evidence of the rebirth of the city after the turbulent years that shook it during the intertestamentary period.

{K}AN HISTORICAL EPOCH{/}
Sepphoris, a city of Lower Galilee that was unknown in early antiquity, appears for the first time during the Hasmonean period under the reign of Alexander Janneus, and Flavius Josephus refers to it as the jewel of Galilee.
Only ten years after General Pompey had conquered the country, the Roman legate of Syria, Gabinius, made it the capital of Galilee. Moreover, Flavius Josephus recounts how Herod the Great, upon his return from Rome a few years later, took over the City of Sepphoris from the supporters of Antigonus. An heavy fall of snow helped him to achieve this feat.
At the death of King Herod a great commotion broke out in Jerusalem and spread throughout Judea and Galilee. Gabinius, who felt threatened by the uprisings, called on General Varus, the legate of Syria, to come in support of his beleaguered troops. Varus, bent on restoring order to the country, came from Antioch and severely punished Sepphoris. Those inhabitants who were not crucified, were sold as slaves.
At the death of Herod the Great (4 BC), Palestine was divided into five tetrarchies, and Galilee came under the power of Herod Antipas. He ordered the reconstruction of Sepphoris, which Varus had burned down, and made it the provisional capital of Galilee.


{K}- NAIN AND SHUNEM
THE DEAD WILL RISE{/}
The settlement of Shunem is on the south face of the hill, whereas Nain is on the north slope.
Elijah and Elisha, two prophets of the Northern Kingdom, had received the mission to lead the heart of Israel back to the One God, the sovereign Lord of life. Elijah had called the only son of the widow of Zarephath back to life [1K_17,9] - [1K_17,24]. Elisha, in turn, restored life to the child of a woman of Shunem [2K_4,8] - [2K_4,37]. Imitating the action of the Creator in giving life to the first man, Elisha prayed and then breathed life back into the dead boy. 
Centuries later, the only person who can say with truth, "I am the resurrection and the life" [Lk_7,11] - [Lk_7,17], will restore to life the son of the widow of Nain simply by the power of his word.

{K}TABGHA{/}
The name, Tabgha, according to the etymology of the Greek word means,  "the seven springs." Tradition locates it on the west margin of the lake as the place where early pilgrims came to commemorate the "Sermon on the Mount" and the "Multiplication of the Bread."
The small thermal spring produced sulfuric waters that were beneficial for treating skin ailments. It was located near the Way of the Sea as it descends the coastal plain going toward the upper Jordan.

{K}ONE OR TWO MULTIPLICATIONS OF BREAD?{/}
Luke and John speak of only one multiplication of bread, but Matthew and Mark relate two events. Were there two distinct multiplications or just one? Was perhaps one repeated by error or for some theological reasons? The fact that the first narration is described in a Jewish setting and the second in a Greek setting might simply have pedagogical purposes to give them parallel meanings.
Looking closer, we see that John says that the Jews who shared in the miracle discovered Jesus the next day: he had crossed the lake landing in Capernaum [Jo_6,22], [Jo_6,25]. So they would have been left on the east shore of the lake where the second narration takes place. This would suggest that there was only one multiplication which took place on the east shore of the lake near Kursi. A Byzantine monastery has been built there to commemorate the event.
In this case, the pilgrimage place in Tabgha could have been the result of a change of place, as has occurred so often in Palestine and in other parts of the world. For example, it has happened that the original place of some pilgrimage has become inaccessible to pilgrims for political or other reasons. Sooner or later one discovers that an alternative place somewhere in the region has been set up to commemorate the original event.
Such changes might have occurred even during the first centuries of Christian pilgrimage. It is reasonable to imagine that pilgrims would want to avoid the difficult east bank of the lake with its desert area and the uninviting and dangerous area of the Golan Heights. In that case, the more accessible west bank at Tabgha would provide an accessible alternative where pilgrims could commemorate the miraculous multiplication of bread. Another advantage of doing this would be to celebrate this event before arriving at Capernaum, just a few kilometers distant, where Jesus gave the discourse about the bread of life. Following this plan, the pilgrimage would have two highlights: Nazareth and Capernaum. The pilgrims would go up from Nazareth to Cana, and then passing by Magdala they would travel the old route along the shore of the lake so that they could make a stop at Tabgha before arriving at Capernaum.
This explanation seems well argumented. However some strong objections can be raised. First, let us note that none of those going to Tabgha doubted that there had been two multiplications and Tabgha could have its own traditions like Kursi on the other shore.
Moreover, the double narrations that Mark and Matthew present form part of one of the most ancient collections of oral tradition, a tradition much older than the composition of the Gospel. The fact that Mark and Matthew clearly insist that there were two separate events [Mk_8,19], and that each narration takes place in a different context, is strong evidence arguing for the historical authenticity of two separate events. And then when the gospel says, "they crossed the sea," that could simply be a way of saying that they went to another part of the shore (cf. [Mk_6,45], and [Mk_8,13]).


{K}- MOUNT TABOR{/}
{C}"Yours are the heavens and the earth; you founded the world and everything in it. You created the north and the south-Tabor and Hermon rejoice at your name" {/}[Ps_89,12] - [Ps_89,13].
In order to describe the marvels of Creation, the psalmist does not hesitate to join in his praise two very different mountains: Tabor, a modest hill 588 meters high, and Hermon with its snow covered peaks. The first one is a solitary mountain that rises up majestically to the south of Lower Galilee, dominating the limestone plains in which flows Nahal Tabor and its tributaries.

{K}TABOR, A SACRED MOUNTAIN FROM ANTIQUITY{/}
Without question, Tabor was one of the "high places" sacred to Canaanean cult. In fact, the Bible tells us how the Prophet Hosea began his ministry in the Kingdom of Israel in the seventh century BC, violently denouncing the main political and religious leaders. Haven't they {C}acted like a snare, a net on Tabor{/} [Hos_5,1], {C}a trap for Israel{/} leading it astray from the Covenant, directing them toward the idols of Canaan?
The geographical location of Tabor allowed it to function as an effective observation point to keep watch over the vast Plain of Esdraelon. This is where the tribes of northern Palestine came together in the twelfth century BC in response to the summons of Deborah and Barak, and the later's victory on the leaders of Canaan [Jdg_4,1] and [Jdg_5,1]. 

{K}TRADITIONAL PLACE OF THE TRANSFIGURATION{/}
The gospel does not give a precise location of the "high mountain" where the Transfiguration took place. It appears that there was no agreement about the location of this gospel event even in the fourth century AD. The Church of Jerusalem celebrates it on the Mount of Olives. Others say that it was on Hermon. Eusebius of Caesarea, writing about the subject around 320 AD, is silent about the question. But some decades later when Eusebius called St. Cyril of Jerusalem and St. Jerome together, they identified "the high mountain"  with Tabor, which Jesus ascended with Peter, John, and James and where he was transfigured. Later sanctuaries, established first in the Byzantine period and then later during the crusades, indicated to pilgrims that Tabor was the place of the transfiguration.


{K}- JEZREEL
THE CITY OF JIZREEL{/}
The term, Jizreel, refers to two realities: a city and a region. The city gave its name to the plain. A tell at the foot of Mount Gilboa preserves the ruins of the city that knew a period of great prosperity in the time of Solomon and later during the reign of Ahab. Ahab had his "country house" built here (between 874 and 853), and it was also here that he had Naboth assassinated [1K_21,1]. 

{K}THE PLAIN OF JEZREEL{/}
The plain extends from Mount Gilboa to Mount Carmel, connecting the coastal plain to the valley of the Jordan. The plain also served as a natural boundary between Galilee and Samaria. The richness of the alluvial soil carried there by the countless springs that feed the Kishon River has made the plain the bread basket of the country, to which the name was given, "Jizreel," that is, "May God sow" [Hos_2,24] - [Hos_2,25].
The plain of Jizreel became the scene of popular stories, for example, the story of how Gideon defeated the Midianite invaders with a handful of men by surprising them while they were sleeping. Gideon selected just a few from all of his soldiers, and then attacked without any other weapons than trumpets, torches, and empty jars [Jdg_7,1].
