{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].
