The Cave Of John The Baptist

The first archaeological evidence of the historical reality of the Gospel story. From a historical point of view, the uniqueness of this cave is that it contains archaeological evidence that comes to us from the very time of the personalities and events described in the Gospels. For here is the largest ritual bathing pool ever found in the Jerusalem area, and found in the village where John the Baptist was born, showing unmistakable signs of ritual use in the first century AD. Also in the cave is the earliest ever Christian art, depicting John the Baptist as well as the three crosses of the crucifixion. By using the forensic techniques available to the modern archaeologist, Gibson and his international team have been able to draw information from the drawings, pottery, coins, bones, remains of ritual fire and pieces of cloth found in the cave and match these up with the contemporary literary sources. This is a unique opportunity to build up a picture of the very first Christians, how they lived and even what they believed. As Gibson writes: “By fitting together the new archaeological facts with the historical information available (and sometimes buried) in scholarly literature, I believe I am able to throw an amazing amount of light on the personality and mission of John the Baptist. Who was he? Where did he come from? What were his beliefs and what was the baptism all about?”

Here is the first archaeological evidence of the truth of the gospel stories to emerge in modern times. Unique about this site, is that it contains archaeological evidence that comes to us from the very time of the personalities and events described in the Gospels. For here is the largest ritual bathing pool ever found in the Jerusalem area, found indeed in the village where John the Baptist was born, showing unmistakable signs of ritual use in the first century AD and containing the earliest ever Christian art, depicting John the Baptist as well as the three crosses of the crucifixion. By using the forensic techniques available to the modern archaeologist Gibson - a working field archaeologist of the highest credentials - and his international team of experts will be able to draw information from the drawings, pottery, coins, bones, remains of a ritual fire, pieces of cloth etc found in the cave and, by matching these up with the contemporary literary sources, allow them to shed light on each other.This is a unique opportunity to build up a picture of the very first Christians, how they lived and even what they believed.As Gibson writes- 'By fitting together all the new archaeological facts with the basic historical information that has been available (sometimes even buried) in scholarly literature for a long time -I believe I am able to throw an amazing amount of light on the personality and mission of John the Baptist -the man, the prophet.Who was he? Where did he come from? What were his beliefs and what was the baptism all about?...

An analysis that challenges the conventional Christian hierarchy of John the Baptist and Jesus of Nazareth While the Christian tradition has subordinated John the Baptist to Jesus of Nazareth, John himself would likely have disagreed with that ranking. In this eye-opening new book, John the Baptist in History and Theology, Joel Marcus makes a powerful case that John saw himself, not Jesus, as the proclaimer and initiator of the kingdom of God and his own ministry as the center of God's saving action in history. Although the Fourth Gospel has the Baptist saying, "He must increase, but I must decrease," Marcus contends that this and other biblical and extrabiblical evidence reveal a continuing competition between the two men that early Christians sought to muffle. Like Jesus, John was an apocalyptic prophet who looked forward to the imminent end of the world and the establishment of God's rule on earth. Originally a member of the Dead Sea Sect, an apocalyptic community within Judaism, John broke with the group over his growing conviction that he himself was Elijah, the end-time prophet who would inaugurate God's kingdom on earth. Through his ministry of baptism, he ushered all who came to him—Jews and non-Jews alike—into this dawning new age. Jesus began his career as a follower of the Baptist, but, like other successor figures in religious history, he parted ways from his predecessor as he became convinced of his own centrality in God's purposes. Meanwhile John's mass following and apocalyptic message became political threats to Herod Antipas, who had John executed to abort any revolutionary movement. Based on close critical-historical readings of early texts—including the accounts of John in the Gospels and in Josephus's Antiquities—as well as parallels from later religious movements, John the Baptist in History and Theology situates the Baptist within Second Temple Judaism and compares him to other apocalyptic thinkers from ancient and modern times. It concludes with thoughtful reflections on how its revisionist interpretations might be incorporated into the Christian faith.

The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.

“Richard Rohr’s work has been life-changing in my own experience. Over the last twenty years, no other teacher has had a more formative impact on my mind and heart than this unpretentious Franciscan brother. Being set free from the need to perform—to get it right—has been a particularly important gift for me.”—Belden C. Lane, from the foreword A newly revised edition of Richard Rohr's perennial bestseller, this book reflects and incorporates his years of experience with men's work as well as changes in society. With Richard Rohr as mentor and guide, men—and women who care about men—will want to study and discuss the ideas presented here. A new foreword from Belden C. Lane emphasizes the need for this work to continue.

In a cave on a hillside outside Jerusalem, archaeologist Shimon Gibson made an astounding discovery. As he would soon realize, the carvings on that cave's wall, which had remained unseen for centuries, would offer profound new insights into our understanding of John the Baptist, the early Christian Church, and Jesus Himself.

And in the days of Nimrod, the mighty man (or giant), a fire appeared which ascended from the earth, and Nimrod went down, and looked at it, and worshipped it, and he established priests to minister there, and to cast incense from it. From that day the Persians began to worship fire...-from "The Fourth Thousand Years"One of the most prolific and respected Egyptologists of the Victorian era, Budge here offers his translation of the 4th-century A.D. Syrian text commonly known as "the Cave of Treasures," a history of the world from the Creation to the crucifixion of Christ and considered by some to be an apocryphal book of the Bible. Budge's extensive notes, linking the work to other ancient writings, as well as the numerous illustrations, make this unusual work, first published in 1927, an excellent resource for students of ancient civilizations and comparative mythology.SIR E. A. WALLIS BUDGE (1857-1934) was curator of Egyptian and Assyrian antiquities at the British Museum from 1894 to 1924. Among his many works of translation and studies of ancient Egyptian religion and ritual is his best-known project, The Egyptian Book of the Dead.

The Apocalypse of Moses is the Greek version of the Life of Adam and Eve. The original version is believed to have been written in a Semitic language, as there as terms transliterated into Greek from a Semitic language, however, it is not known positively which language, as the original text is lost, and so far, no fragments have been found among the Dead Sea Scrolls that can be firmly linked to it. The closest text discovered to date among the Dead Sea Scrolls would be the Genesis Apocryphon scroll, written in Aramaic and generally dated to between 37 BC to 50 AD. The original language of the Apocalypse of Moses was likely also Aramaic, as demonstrated by the use of the name Iah (Jah), which is found more commonly in Aramaic language books, like Tobit. A number of references circumstantially date the original work to the era when the Greeks ruled Judea, between 330 and 140 BC. The reference to Iah is itself evidence of a pre-Hasmonean origin, as the Hasmoneans’ authorized’ version of the Hebrew texts appear to have redacted Iah (יה) to Yahweh (יהוה) when they converted the Jews from the Canaanite (Samaritan/Paleo-Hebrew) script to the Assyrian (Hebrew) script. The name Iah (Jah) does show up in many ancient names, such as Josiah, and phrases such as Hallelujah, implying it was once widely accepted as the name of (a) God, however, virtually disappeared from the Hebrew scriptures at some point, likely during the Hasmonean redaction and standardization circa 140 BC. The reference to Lord Sabaoth (κυρίῳ σαβαωθ) is another indicator of a pre-Hasmonean origin for the text. Lord Sabaoth was the Major-General of the Lord God’s army that helped Joshua destroy the walls of Jericho in the Septuagint’s Book of Joshua. There are many references to Lord Sabaoth, the ‘Lord of War’ in the Greek era, however, during the early Hasmonean era, he became an epitaph of Iaw (Yahweh) the national God of Hasmonean Judea: Iaw Sabaoth (יהוה צבאות). The Hasmoneans redacted Lord Sabaoth from the Book of Joshua, replacing him with Yahweh (יהוה), meaning that Yahweh was the Major-General of his own army in the Masoretic version of Joshua. According to later-Hasmonean records, Yahweh Sabaoth became the Jewish version of Dionysus or Bacchus, a god of war, wine, and lust, before he was abandoned during the formation of the Pharisee sect, who rejected the pronunciation of any of the names of God.

For centuries the Jewish community in Europe possessed a copy of Matthew in the Hebrew language. The Jews' use of this document during the Middle Ages is imperfectly known. Occasionally excerpts from it appeared in polemical writings against Christianity.