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Looking for Daniel

98) If Daniel had children what type of school would he promote?


Daniel 1:

Then the king ordered Ashpenaz his chief court official to bring some of the Israelites, including those of royal and noble descent. They were to be youths without any defect, of good appearance, endowed with wisdom, knowledge, and discernment, and capable of serving in the king’s palace. He was to teach them the writing and the language of the Chaldeans.


- They should be able to learn about the example of faithful servants of God!


- They should be able to develop perpetual knowledge!


- That is creating new knowledge from studying again and again the same books of the Bible but through different angles or aspects!


- Thus they could see details they can’t see the first time or the second time or the third one…!


- But they shouldn’t be told what to think!


- They should open their brains!


- They should open their hearts!


- And they should express themselves which seems so difficult today!
 
99) If Daniel had children what type of school would he promote?


Daniel 1:

Then the king ordered Ashpenaz, his chief court official to bring some of the Israelites, including those of royal and noble descent. They were to be youths without any defect, of good appearance, endowed with wisdom, knowledge, and discernment, and capable of serving in the king’s palace. He was to teach them the writing and the language of the Chaldeans.


- Thus it would penetrate their brains and hearts!

- By doing it every day it would keep inside!

- It would be a good way to prevent them from being superficial!


- Superficiality is such a big disease of our modern society!


- Thus they would be able even to teach their parents!

- Children have such a capacity to learn things but if they don’t do it regularly, they forget it as fast as they learn it!


- And superficiality brings more superficiality like a pandemic!


- That’s why we are where we are, that is like the Israelites in the desert!
 
100) If Daniel had children what type of school would he promote?


Daniel 1:

Then the king ordered Ashpenaz, his chief court official to bring some of the Israelites, including those of royal and noble descent. They were to be youths without any defect, of good appearance, endowed with wisdom, knowledge, and discernment, and capable of serving in the king’s palace. He was to teach them the writing and the language of the Chaldeans.


- They should learn how to respect God’s creation!


- Thus they should have the possibility to go to the forests or to the beaches or wherever and clean them and take away the shit let by normal people (old and young)!


- But they should do it on a regular basis!


- And they should have the opportunity to express themselves about this reality!


- And they should be able to tell their parents about it and if necessary educate them!
 
101) If Daniel had children what type of school would he promote?


Daniel 1:

Then the king ordered Ashpenaz, his chief court official to bring some of the Israelites, including those of royal and noble descent. They were to be youths without any defect, of good appearance, endowed with wisdom, knowledge, and discernment, and capable of serving in the king’s palace. He was to teach them the writing and the language of the Chaldeans.


- They should learn how to respect life because it’s a gift from God!


- Thus they should learn how to be responsible and be careful of others’ lives!


- And the best way is to start with old people!


- Thus they should have the opportunity to visit old people houses or at their homes on a regular basis and help them by spending time with them and speaking with them and walking with them and doing activities with them!


- There is so much to learn from them!


- But modern society has cut this natural link which is essential and that’s why we are where we are!
 
102) If Daniel had children what type of school would he promote?


Daniel 1:

Then the king ordered Ashpenaz, his chief court official to bring some of the Israelites, including those of royal and noble descent. They were to be youths without any defect, of good appearance, endowed with wisdom, knowledge, and discernment, and capable of serving in the king’s palace. He was to teach them the writing and the language of the Chaldeans.


- Thus they should learn how to be responsible and be careful of others’ lives!


- And another good way would be to visit people who have been injured because of car accidents or people who are disabled!


- Then they could see by themselves how easy it is to be injured and have a big accident and lose the control of your body!


- They could also learn how to preserve their own lives!


- But you don’t get this knowledge by reading books but by meeting real people and spending time with them and speaking with them and helping them!


- We don’t get this knowledge when we are young and that’s why we are where we are!
 
4) Daniel - comparing faithfulness to Yah.weh

- Daniel is younger than Job!
- But like Job, he doesn’t need refinement!
- He has the road map and he always follows it!
- He knows what to do in any situation!
- Every time, it is as clear as crystal!
- So why is it not the case with Israel and Mankind?
- They are supposed to have the same road map!
- Daniel and his companions are among total corruption and spiritual corruption!
- But they kept faithful!
- If we have the right road map and we don’t follow it, but we follow man’s tradition, we will never follow the right road!
- Yah.weh keeps repeating it in the Bible!
- But they don’t care!
- That’s it!
 
103) If Daniel had children what type of school would he promote?


Daniel 1:

Then the king ordered Ashpenaz, his chief court official to bring some of the Israelites, including those of royal and noble descent. They were to be youths without any defect, of good appearance, endowed with wisdom, knowledge, and discernment, and capable of serving in the king’s palace. He was to teach them the writing and the language of the Chaldeans.


- They should learn how to respect God’s creation!


- They should learn how to respect life because it’s a gift from God!


- They could learn both by being in contact with animals, for instance dogs!


- It is incredible how so many people from the city are afraid of dogs!


- And it is also incredible how so many people are cruel with animals!


- And if you are cruel with animals, are you doing the same with human beings!


- How much violence is there at school?


- How many youngsters are killed at school in America?


- And I’m not speaking about values!


- What does it tell about society when youngsters or children can’t be safe at school?


- Saying that modern society is sick is far away from reality!
 
104) Geographical locations in the book of Daniel


Daniel 1:


- City of Babylon:


https://www.britannica.com/place/Babylon-ancient-city-Mesopotamia-Asia


Babylon

ancient city, Mesopotamia, Asia

Babylon, Babylonian Bab-ilu, Old Babylonian Bāb-ilim, Hebrew Bavel or Babel, Arabic Aṭlāl Bābil, one of the most famous cities of antiquity. It was the capital of southern Mesopotamia (Babylonia) from the early 2nd millennium to the early 1st millennium bce and capital of the Neo-Babylonian (Chaldean) empire in the 7th and 6th centuries bce, when it was at the height of its splendour. Its extensive ruins, on the Euphrates River about 55 miles (88 km) south of Baghdad, lie near the modern town of Al-Ḥillah, Iraq.

History​

Though traces of prehistoric settlement exist, Babylon’s development as a major city was late by Mesopotamian standards; no mention of it existed before the 23rd century bce. After the fall of the 3rd dynasty of Ur, under which Babylon had been a provincial centre, it became the nucleus of a small kingdom established in 1894 bce by the Amorite king Sumuabum, whose successors consolidated its status. The sixth and best-known of the Amorite dynasts, Hammurabi (1792–50 bce), conquered the surrounding city-states and raised Babylon to the capital of a kingdom comprising all of southern Mesopotamia and part of Assyria (northern Iraq). Its political importance, together with its favourable location, made it henceforth the main commercial and administrative centre of Babylonia, while its wealth and prestige made it a target for foreign conquerors.

After a Hittite raid in 1595 bce, the city passed to the control of the Kassites (c. 1570), who established a dynasty lasting more than four centuries. Later in this period, Babylon became a literary and religious centre, the prestige of which was reflected in the elevation of Marduk, its chief god, to supremacy in Mesopotamia. In 1234 Tukulti-Ninurta I of Assyria subjugated Babylon, though subsequently the Kassite dynasty reasserted itself until 1158, when the city was sacked by the Elamites. Babylon’s acknowledged political supremacy is shown by the fact that the dynasty of Nebuchadrezzar I (1124–03), which endured for more than a century, made the city its capital, though the dynasty did not originate there.

Just before 1000, pressure from Aramaean immigrants from northern Syria brought administrative dislocation inside Babylon. From this period to the fall of Assyria in the late 7th century bce, there was a continual struggle between Aramaean or associated Chaldean tribesmen and the Assyrians for political control of the city. Its citizens claimed privileges, such as exemption from forced labour, certain taxes, and imprisonment, which the Assyrians, with a similar background, were usually readier to recognize than were immigrant tribesmen. Furthermore, the citizens, grown wealthy through commerce, benefitted from an imperial power able to protect international trade but suffered economically at the hands of disruptive tribesmen. Such circumstances made Babylon usually prefer Assyrian to Aramaean or Chaldean rule.

From the 9th to the late 7th century Babylon was almost continuously under Assyrian suzerainty, usually wielded through native kings, though sometimes Assyrian kings ruled in person. Close Assyrian involvement in Babylon began with Tiglath-pileser III (744–727 bce) as a result of Chaldean tribesmen pressing into city territories, several times usurping the kingship. Disorders accompanying increasing tribal occupation finally persuaded the Assyrian monarch Sennacherib (704–681 bce) that peaceful control of Babylon was impossible, and in 689 he ordered destruction of the city. His son Esarhaddon (680–669 bce) rescinded that policy, and, after expelling the tribesmen and returning the property of the Babylonians to them, undertook the rebuilding of the city; but the image of Marduk, removed by Sennacherib, was retained in Assyria throughout his reign, probably to prevent any potential usurper from using it to claim the kingship. In the mid-7th century, civil war broke out between the Assyrian king Ashurbanipal and his brother who ruled in Babylonia (southern Mesopotamia) as sub-king. Ashurbanipal laid siege to the city, which fell to him in 648 after famine had driven the defenders to cannibalism.

After Ashurbanipal’s death, a Chaldean leader, Nabopolassar, in 626 made Babylon the capital of a kingdom that under his son Nebuchadrezzar II (605–561 bce) became a major imperial power. Nebuchadrezzar undertook a vast program of rebuilding and fortification in Babylon, labour gangs from many lands increasing the mixture of the population. Nebuchadrezzar’s most important successor, Nabonidus (556–539 bce), campaigned in Arabia for a decade, leaving his son Belshazzar as regent in Babylon. Nabonidus failed to protect the property rights or religious traditions of the capital and attempted building operations elsewhere to rival Marduk’s great temple of Esagila. When the Persian Achaemenian dynasty under Cyrus II attacked in 539 bce, the capital fell almost without resistance; a legend (accepted by some as historical) that Cyrus achieved entry by diverting the Euphrates is unconfirmed in contemporary sources.

Under the Persians, Babylon retained most of its institutions, became capital of the richest satrapy in the empire, and was, according to the 5th-century-bce Greek historian Herodotus, the world’s most splendid city. A revolt against Xerxes I (482) led to destruction of its fortifications and temples and to the melting down of the golden image of Marduk.

In 331 Babylon surrendered to the Macedonian king Alexander the Great, who confirmed its privileges and ordered the restoration of the temples. Alexander, recognizing the commercial importance of the city, allowed its satrap to coin money and began constructing a harbour to foster trade. In 323 Alexander died in the palace of Nebuchadrezzar; he had planned to make Babylon his imperial capital. Alexander’s conquest brought Babylon into the orbit of Greek culture, and Hellenistic science was greatly enriched by the contributions of Babylonian astronomy. After a power struggle among Alexander’s generals, Babylon passed to the Seleucid dynasty in 312. The city’s importance was much reduced by the building of a new capital, Seleucia on the Tigris, where part of Babylon’s population was transferred in 275.
 
5) Daniel - comparing faithfulness to Yah.weh

- But Daniel has not only the right road map, he asks to be put to the test!
- Thus he organizes everything in order to please Yah.weh!
- And he is successful!
- And because of their faithfulness, Yah.weh gives Daniel and his three companions knowledge and understanding in every kind of literature and wisdom!
- And Daniel receives insight in all kinds of visions and dreams!
- Thus everything is connected!
- First they get their roadmap engraved in their hearts!
- Second, they constantly act to stay on the road!
- Third, they keep away from man’s corruption and spiritual prostitution!
- Fourth, they get a constant connection to Yah.weh!
 
105) Geographical locations in the book of Daniel

Babylon​

The ancient city​

Evidence of the topography of ancient Babylon is provided by excavations, cuneiform texts, and descriptions by Herodotus and other Classical authors. The extensive rebuilding by Nebuchadrezzar has left relatively little archaeological data in the central area earlier than his time, while elsewhere the water table has limited excavation in early strata. The reports of Herodotus largely relate to the Babylon built by Nebuchadrezzar.

Nebuchadrezzar’s Babylon was the largest city in the world, covering about 4 square miles (10 square km). The Euphrates, which has since shifted its course, flowed through it, the older part of the city being on the east bank. There the central feature was Esagila, the great temple of Marduk, with its associated ziggurat (a tower built in several stages) Etemenanki. The latter, popularly known as the Tower of Babel, had a base 300 feet (91 metres) on a side, and its seven stages, the uppermost a temple in blue glaze, reached a total height equal to that of its base. Four other temples in the eastern half of the city are known from excavations and a larger number from texts. Along the Euphrates, particularly in the neighbourhood of Esagila, were quays for trading vessels, and textual evidence that Babylon was an entrepôt for trade with south Babylonia points to the existence of warehouses. The river was spanned by a bridge, on brick piles with stone capping, to the western half of the city. The streets were laid out on a grid, with the main axis parallel to the river. From Esagila northward passed the paved Processional Way, its walls decorated with enameled lions. Passing through the Ishtar Gate, adorned with enameled bulls and dragons, it led to the Akitu House, a small temple outside the city that was said to be visited by Marduk at the New Year festival. West of the Ishtar Gate, one of eight fortified gates, were two palace complexes that covered about 40 acres (16 hectares) with their fortifications.

East of the Processional Way lay an area that since the time of Hammurabi had contained private dwellings built around central courtyards. A massive double wall, protected by a fosse (ditch), enclosed the city on both sides of the Euphrates. Beyond the city walls to the east an outer rampart of triple construction, 11 miles long (18 km), met the Euphrates south and north of the city, enclosing another palace at the rampart’s northern junction. Between the inner and outer defenses was irrigated land with a network of canals, some going back to the time of Hammurabi. Greek tradition refers to the Hanging Gardens of Babylon, a simulated hill of vegetation-clad terracing over a vaulted substructure that in Hellenistic times was deemed one of the Seven Wonders of the World. German archaeologist Robert Koldewey discovered a unique series of foundation chambers and vaults in the northeastern corner of the palace at Babylon, which some suggest may have functioned as part of the substructure of the Hanging Gardens; others theorize that the garden site, constructed by the Assyrian king Sennacherib, in fact lay at his capital, Nineveh. However, with no confirmed remains of the gardens yet uncovered, speculation regarding their location and mechanism continued into the 21st century.

The present site​

The present site, an extensive field of ruins, contains several prominent mounds. The main mounds are (1) Babil, the remains of Nebuchadrezzar’s palace in the northern corner of the outer rampart, (2) Qasr, comprising the palace complex (with a building added in Persian times), the Ishtar Gate, and the Emakh temple, (3) Amran ibn Ali, the ruins of Esagila, (4) Merkez, marking the ancient residential area east of Esagila, (5) Humra, containing rubble removed by Alexander from the ziggurat in preparation for rebuilding, and a theatre he built with material from the ziggurat, and (6) Ishin Aswad, where there are two further temples. A depression called Sahn marks the former site of the ziggurat Etemenanki. A larger-than-life-size basalt lion, probably of Hittite origin and brought to Babylon in antiquity, stands north of the Ishtar Gate.

Archaeology​

After minor surveys and excavations by the British scholar Claudius James Rich (1811 and 1817), the British archaeologist and sometime diplomat Austen Henry Layard (1850), the French Orientalist Fulgence Fresnel, the German Assyriologist Jules Oppert (1852–54), and others, a major archaeological operation began under Koldewey for the German Oriental Society in 1899 and continued unbroken until 1917. In the course of his excavation of the structures mentioned, Koldewey also discovered cuneiform inscriptions, statues, stelae (pillars), terra-cotta reliefs, cylinder seals, pottery, glassware, and jewelry. Further brief investigations were made by the German Archaeological Institute in 1956 under Heinrich J. Lenzen at the Greek theatre and in 1966 under H.J. Schmidt at the site of Etemenanki. Restoration of the Emakh temple and of part of the Ishtar Gate, the Processional Way, and the palace complex was begun in 1958 by the Iraqi Department of Antiquities, which also built a half-size model of the complete Ishtar Gate at the entrance to the site. The original gate has been on display at Berlin’s Pergamon Museum since 1930.

Beginning in 2003, warfare in Iraq had a devastating effect on a number of antiquities and archaeological sites throughout the country, some of which were looted or damaged. In 2003 the presence of coalition forces based at the archaeological site initially protected the Babylon complex from looting; however, the subsequent establishment of a military encampment among the ruins caused significant damage, including leveling and contamination, prior to the site’s return to the Iraqi Ministry of Culture in 2005. In January 2009 the World Monuments Fund—in collaboration with Iraq’s State Board of Antiquities and Heritage and with funding from the U.S. Department of State—announced a new conservation plan for the site of the ancient city.
 
6) Daniel - comparing faithfulness to Yah.weh

  • ISRAEL was CORRUPTION!
  • BABYLON was CORRUPTION!
  • From these two centers of CORRUPTION, we get four individuals, Daniel, Hananiah, Mishael, and Azariah!
  • They are Hebrew and they are brought to Babylon!
  • They receive Babylonian names in connection with Babylonian gods in a process of religious assimilation!
  • But they have the roadmap and constant actions to stay away from CORRUPTION!
  • Not from time to time!
  • CONSTANTLY!
  • And they keep away from CORRUPTION!
  • They are living examples showing it is possible to keep away from CORRUPTION!
  • FAITHFULNESS is the ANTONYM OF CORRUPTION!
  • IF WE ARE CORRUPT, WE CAN’T BE FAITHFUL!
 
106) Geographical locations in the book of Daniel


Daniel 1:


- City of Jerusalem:


https://www.britannica.com/place/Jerusalem


Jerusalem, Hebrew Yerushalayim, Arabic Bayt al-Muqaddas or Al-Quds, ancient city of the Middle East that since 1967 has been wholly under the rule of the State of Israel.


Long an object of veneration and conflict, the holy city of Jerusalem has been governed, both as a provincial town and a national capital, by an extended series of dynasties and states. In the early 20th century the city, along with all of historic Palestine, became the focus of the competing national aspirations of Zionists and Palestinian Arabs. This struggle often erupted in violence. The United Nations (UN) attempted to declare the city a corpus separatum (Latin: “separate entity”)—and, thus, avert further conflict—but the first Arab-Israeli war, in 1948, left Jerusalem divided into Israeli (west Jerusalem) and Jordanian (East Jerusalem) sectors. The following year Israel declared the city its capital. During the Six-Day War of 1967, the Jewish state occupied the Jordanian sector and shortly thereafter expanded the city boundaries—thereby annexing some areas of the West Bank previously held by the Jordanians—and extended its jurisdiction over the unified city. Although Israel’s actions were repeatedly condemned by the UN and other bodies, Israel reaffirmed Jerusalem’s standing as its capital by promulgating a special law in 1980. The status of the city remained a central issue in the dispute between Israel and the Palestinian Arabs, who claim East Jerusalem as the capital of a future Palestinian state. Area 49 square miles (126 square km). Pop. (2016 est.) 936,425. (For more information on the conflict between Israel and the Arabs, see Israel; Palestine; West Bank; Arab-Israeli wars.)

Character of the city​

Jerusalem plays a central role in the spiritual and emotional perspective of the three major monotheistic religions. For Jews throughout the world it is the focus of age-old yearnings, a living proof of ancient grandeur and independence and a centre of national renaissance; for Christians it is the scene of Jesus’ agony and triumph; for Muslims it is the goal of the Prophet Muhammad’s mystic night journey and the site of one of Islam’s most sacred shrines. For all three faiths it is a holy city, a centre of pilgrimage, and an object of devotion.
 
107) Geographical locations in the book of Daniel


Daniel 1:


- City of Jerusalem:


Despite a rapidly changing demography, Jerusalem has retained a diverse and cosmopolitan character, particularly in the walled Old City with its Armenian, Christian, Jewish, and Muslim quarters: Arabs in traditional and modern attire; Christians, Western and Oriental, in their infinite variety of secular garb and monastic vestments; Jews in casual and Orthodox dress; and hosts of tourists combine in colourful, kaleidoscopic patterns. Synagogues, churches, mosques, and dwellings in various styles make up the city’s unique architectural mosaic. Sunlight falling on the white and pink stone used for all construction gives even quite mundane buildings an aura of distinction. The scent of cooking and spices, the peal of church bells, the calls of muezzins from minarets, and the chanting of Jewish prayers at the Western (Wailing) Wall all add flavour to the life of the city. The absence of vehicular traffic within most of the Old City helps preserve its special character. In recognition of its central place in the traditions and histories of numerous peoples, the Old City was designated a UNESCO World Heritage site in 1981. Yet outside the walls Jerusalem is in every sense a modern city, with its network of streets and transportation, high-rise buildings, supermarkets, businesses, schools, restaurants, and coffeehouses. The persistent mingling of Hebrew, Arabic, English, and other languages in the streets brings to mind the multicultural and political complexities of life in this revered city.


Landscape of Jerusalem

City site​

Jerusalem stands on hills at an elevation of 2,575 feet (785 metres). The modern unified city is the largest municipality in Israel or the West Bank and is the heart of an urban agglomeration that spills outside the city limits into adjacent areas of both jurisdictions. At the centre of the modern municipality is the Old City, a walled medieval enclosure of less than half a square mile (roughly one square km), from which the entire city has grown.

To the east the city looks down on the Dead Sea and across the Jordan River to the arid mountains of eastern Jordan (the biblical mountains of Moab). To the west it faces the coastal plain and the Mediterranean Sea, about 35 miles (60 km) away.

Climate​

Jerusalem has a mixed subtropical semiarid climate with warm dry summers and cool rainy winters. The average annual precipitation is about 24 inches (600 mm), and snowfalls—which in some years do not occur—are generally light. Average daily mean temperatures range from about 75 °F (24 °C) in August to about 50 °F (10 °C) in January. The hot dry desert wind, called sharav in Hebrew (or khamsin, from the Arabic word for “fifty,” as it is said to come some 50 days per year), is fairly common in autumn and spring. Average daily humidity is about 62 percent in the daytime but may drop 30 to 40 percent under sharav conditions. Summer exposure to the sun’s rays in Jerusalem is intense because of the lack of clouds and the low humidity but also because the sun reaches such a high angle (80° above the horizon) at that season.

Jerusalem has no serious air pollution. Its elevation ensures the free mixing of surface air, and, apart from automobile exhaust, pollutant sources are few, for there is little heavy industry.


Plant and animal life

Lying on the watershed between the relatively rainy Hare Yehuda (Hills of Judaea) and the dry Judaean desert, Jerusalem has both Mediterranean and Irano-Turanian vegetation. The various red and brown Mediterranean soils, formed by the different types of limestone chalk covering the hills, support as many as 1,000 plant species. In the spring, masses of wildflowers proliferate on slopes and wastelands.

Jerusalem is exceptionally rich in birdlife, which includes 70 resident species and about 150 winter visitors. Those most commonly seen are the hooded crow, jay, swift (which nests in old walls and buildings), and bulbul. Large flocks of white storks overfly the city. In the winter, starlings and white wagtails roost in the thousands at various points in the metropolitan area. However, goldfinches and linnets, formerly numerous, now rarely appear. Also often observed within the city are the lesser kestrel and the Palestinian sunbird. The only venomous snake is the Palestine viper, but this is rarely seen in urban areas. The smooth lizard and common chameleon frequent gardens and the walls of houses.
 
108) Geographical locations in the book of Daniel


Daniel 1:


- City of Jerusalem:


City layout

The municipal boundaries, extended by Israel in June 1967 and again in 1993, stretch from the closed Atarot Airport in the north to a point almost reaching the West Bank town of Bethlehem in the south and from the ridge of Mount Scopus and the Mount of Olives in the east to Mount Herzl, ʿEn Kerem, and the Hadassah Medical Centre of the Hebrew University in the west.

The Old City, which is believed to have been continuously inhabited for almost 5,000 years, forms a walled quadrilateral about 3,000 feet (900 metres) long on each side. It is dominated by the raised platform of the Temple Mount—known in Hebrew as Har Ha-Bayit, the site of the First and Second Temples, and known to Islam as Al-Ḥaram al-Sharīf (“The Noble Sanctuary”), a Muslim holy place containing the Dome of the Rock, Al-Aqṣā Mosque, and other structures. The rest of the area within the walls is a typical Middle Eastern city, with its mosques and madrasahs (Muslim religious colleges); its churches, convents, hospices, and residences of high ecclesiastical dignitaries; its synagogues and yeshivas (Talmudic academies); its hidden courtyards and gardens; and its medieval vaulted triple bazaar in the centre and labyrinth of smaller souks along David Street, which leads from Jaffa Gate and the old Ottoman Citadel toward the Temple Mount.

The first neighbourhoods outside the Old City walls, built from the 1860s onward, were scattered chiefly along the main roads from the west and northwest leading into the city. These early Jewish suburbs were paralleled by non-Jewish expansion prompted by Christian religious or nationalistic motivation. The latter included the Russian Compound on the meydan (old Turkish parade ground), near what is today the commercial heart of west Jerusalem; the German Colony, near what became the railway station; and the American Colony, north of the Damascus Gate. Some early communities, such as Mishkenot Shaʾananim and Yemin Moshe, with its famous windmill landmark, have been reconstructed and resettled or turned into cultural centres. Others include the Bukharan Quarter; Meʾa Sheʿarim, founded by Orthodox Jews from eastern and central Europe, with its scores of small synagogues and yeshivas; and Maḥane Yehuda, with its fruit and vegetable market, inhabited mainly by Jews of North African and Oriental origin. Residential quarters established between World Wars I and II include Reḥavya in the centre, Talpiyyot in the south, and Qiryat Moshe and Bet Ha-Kerem in the west. The old campus of the Hebrew University at Mount Scopus, northeast of the Old City, formed for some 20 years (1948–67) an Israeli exclave in the Jordanian sector; it was entirely rebuilt after the Six-Day War. Some Arab districts, such as Talbieh and Katamon (Gonen), whose residents fled during the fighting of 1947–48, are now Jewish neighbourhoods, and thousands of houses were built for new Jewish immigrants in districts to the west, newly incorporated into the city. Arab neighbourhoods outside the Old City include El-Sheikh (Al-Shaykh) Jarrāḥ, Wadi al-Jōz (al-Jawz), and Bayt Ḥanīnā in the north and villages such as Silwān and Bayt Ṣafāfā in the south.

Since 1967 large new housing developments for Jews have been built on the southern, eastern, and northern edges of the city, both within and beyond the extended city boundary. Their construction on territory claimed by both Israelis and Arabs has given rise to repeated confrontations and controversy. Meanwhile, construction of housing for Arabs within the city has been severely limited, which has resulted in large-scale ribbon development of Arab housing, particularly along the road leading north to Ramallah.


Housing

There is a great variety of housing in the city. In the Old City are antiquated buildings constructed of ancient stones; 19th-century Jewish neighbourhoods, some of which have declined into slums; modern quarters with tree-lined streets; and government-built housing projects, mainly for new immigrants. The most common basic dwelling unit in the Old City consists of a complex of structures, often on different levels, built around an inner court that is entered through a narrow corridor. Since 1967 the government has taken steps to facilitate slum clearance, and the Jewish quarter in the Old City and many older neighbourhoods in the New City have been restored and gentrified for Jewish inhabitants. Average housing density is higher among Arabs (about 1.9 persons per room) than it is among Jews (about 1 person per room).
 
109) Geographical locations in the book of Daniel


Daniel 1:


- City of Jerusalem:

Architecture​

The outstanding characteristic of the architecture of Jerusalem is the coexistence of old and new, sacred and secular, in a variety of styles. The most conspicuous feature is the city wall erected in 1538–40 by the Ottoman sultan Süleyman the Magnificent, largely on the foundations of earlier walls dating chiefly to the period of the Crusades but in some places to Byzantine, Herodian, and even Hasmonean times. The Old City may be entered through any of seven gates in the wall: the New, Damascus, and Herod’s gates to the north, the St. Stephen’s (or Lion’s) Gate to the east, the Dung and Zion gates to the south, and the Jaffa Gate to the west. An eighth gate, the Golden Gate, to the east, remains sealed, however, for it is through this portal that Jewish legend states that the messiah will enter the city. The Jaffa and Damascus gates are still the main entrances. The city wall remains intact and unbroken, save for a gap (immediately next to the Jaffa Gate) that was cut by the Ottoman authorities in 1898 to facilitate the grand entrance of Emperor William II of Germany on the occasion of his visit to the city.

On three sides of the Temple Mount, parts of the original supporting walls still stand. During the centuries when Jews were excluded from the Temple Mount, its Western Wall became Jewry’s holiest shrine. Since 1967 the wall has been further exposed, and a large plaza has been cleared in front of it. The main buildings on the platform are two Islamic structures: the magnificent gold-capped Dome of the Rock, completed in 691, and the silver-domed Al-Aqṣā Mosque, built in the early 8th century.

The Citadel (with David’s Tower) beside the Jaffa Gate, which acquired its present form in the 16th century, was created over ruins from the Hasmonean and Herodian periods, integrating large parts of Crusader structures and some Mamlūk additions. The large number of churches mainly represent two great periods of Christian architecture, the Byzantine and Crusader eras. The former is characterized by two- or three-tiered ornamental or basketlike carved capitals. The Crusader architecture reflects Romanesque styling, which features semicircular arches and barrel vaults. The Church of the Holy Sepulchre incorporates elements of both styles, but its facade and layout are architecturally Romanesque. The best example of the mixed style is the Church of St. Anne (its substructure is Byzantine); others are the Armenian Cathedral of St. James, which combines Romanesque with Oriental elements, and the Tomb of the Virgin, which is Romanesque in its upper part but Byzantine in its lower.

The central part of the triple bazaar, as well as its link with the Cardo (a restored Roman-Byzantine mall), is of Crusader origin. Mamlūk constructions of the 13th to the 15th century, as well as coats of arms of Mamlūk rulers, are found along David Street and near the Gate of the Chain at the Western Wall. The constructions are characterized by “stalactite” or “honeycomb” (muqarnas) ornamentation and the use of multicoloured slabs of stone. Ottoman architecture of the early 16th century continued the Mamlūk style and is represented in some structures of the Temple Mount. The rock-cut tombs east and north of the Old City exemplify architecture of the first half of the 1st millennium bce (Tomb of Pharaoh’s Daughter) and the Second Temple period (Tombs of the Kings, Tomb of Absalom, and Tomb of Zechariah). The restored Monastery of the Cross, in the heart of modern west Jerusalem, dates originally to the 5th century.

As Jerusalem spread outside the walls, its architecture came to be characterized chiefly by iron beams and red-tiled roofs. From 1930 there was a radical change, and flat roofs and reinforced concrete faced with naturally dressed stone predominated. The arrival of a number of German Jewish architects, refugees from Nazism, reinforced the trend toward modernism. Among important buildings of the British mandate period are Government House (since 1948 the UN headquarters in the region), the King David Hotel, the Rockefeller Archaeological Museum, the Jewish Agency headquarters, and the Young Men’s Christian Association building in west Jerusalem. In the period between 1948 and 1967 much of the residential construction in the Israeli sector took the form of standardized, high-density apartment blocks. Since 1967 design and construction standards have improved. Buildings are seldom taller than eight stories, but since 1967 there has been a growing tendency, despite opposition, for high-rise construction. This is the case with a number of modern hotels at the western entrance to the city, and the construction of office buildings in the city centre is following the trend. All buildings, however, must follow a city ordinance—originally issued by Colonel (later Sir) Ronald Storrs, British governor of the city from 1917 to 1926—requiring that all buildings be faced in stone. With only a few exceptions, the ordinance has been enforced continuously since the 1920s. Outstanding modern architecture is represented by the Knesset Building, the Israel Museum, the Jerusalem Theatre, and the Hebrew Union College. More-contemporary trends are represented by the Bank of Israel, the City Hall, and the Supreme Court building. Religious buildings remain a prominent part of the urban scene.
 
110) Geographical locations in the book of Daniel


Daniel 1:


- City of Jerusalem:


People of Jerusalem

Because Jerusalem is a holy city, uniquely revered by the three major monotheistic religions, its people have traditionally been classified according to religious affiliation. A majority of the city’s residents are either secular or traditional Jews. Muslims are the most homogeneous of the communities, and Christians—who are represented by numerous sects and churches—are the most diversified. Residential segregation is the norm, and Jews and Arabs live almost exclusively in specific districts. Among the Jews there is a further subdivision of residential districts among ultraorthodox, traditional, and secular Jews, and Armenian Christians likewise form their own enclave in the Old City.

Muslims are the most ethnically homogeneous group, being very nearly all Arabs. The Christian community is somewhat more diverse. Although the city has attracted visitors and settlers from throughout the Christian world (and Christians are by far the smallest religious group), Arabs remain the largest ethnic element among the city’s Christians. Jerusalem’s Jewish population is far and away the most ethnically diverse. Jews from every part of the Diaspora have settled in the city, adding to the extant Jewish community. Although the political conflict over the fate of the city and the broader region often has been shrouded in religious overtones, it has largely taken the shape of competing national aspirations—one Jewish Israeli and the other Palestinian Arab—and these two groups form the major political and demographic blocs within the modern city.

Jews

Among the Jews, an important line of division is between Ashkenazim (broadly, Jews of central and eastern European origin), Sephardim (Jews of Spanish and Portuguese origin), and Mizrahim (North African or Oriental Jews). Of no less importance is the division between the Orthodox and the more secular-minded segments of the population. Secular, traditional, and ultraorthodox groups each constitute roughly one-third of the Jewish population. Religious controversy plays a large part in local politics, and disputes often erupt over issues such as Sabbath observance or kashruth (dietary law). Some ultraorthodox neighbourhoods are barred to traffic on the Sabbath.

Jerusalem is the centre of Jewish religious reverence and aspiration. The most sacred spot is the Temple Mount, on which many Orthodox Jews refrain from setting foot for fear of profaning the sanctity of the site where once stood the most sacred Holy of Holies. In addition to the Western Wall—the most important centre of prayer and pilgrimage—other holy places include the reputed tomb of King David on Mount Zion, the Mount of Olives with its ancient Jewish cemetery, and the tombs of priestly families in the Valley of Kidron. Old synagogues and study houses in the Old City have been refurbished; particularly worthy of mention is the interconnected group of four synagogues begun in the 16th century by Jews exiled from Spain. Jerusalem is one of the world’s foremost centres of rabbinic learning and contains scores of yeshivas. Notable modern religious structures include the Jerusalem Great Synagogue and the synagogue and associated institutions of the followers of the Rebbe of Belz, a Hasidic rabbi whose court is in Jerusalem.

Muslims

Muslims formed only a minority of the Arab population of Jerusalem in the first decade of the 20th century, but by the early 21st century they outnumbered Christians by an overwhelming margin. Almost all are Sunni Muslims. Jerusalem is revered by Muslims as the third holiest place on earth, and the pilgrimage to Jerusalem (taqdīs) is viewed as an optional complement to the pilgrimage to Mecca, the hajj. Unlike the hajj, the pilgrimage to Jerusalem is undertaken individually at any time of the year. Jerusalem was also the starting point of the annual Nābī Mūsā (Prophet Moses) pilgrimage to a Muslim shrine on the road to Jericho, locally held to be the burial place of the biblical prophet. The festival, which was always timed to coincide with Easter celebrations, was at one time the largest mass pilgrimage in Palestine and played an important part of the religious ritual of Jerusalem and the surrounding area. The Nābī Mūsā pilgrimage, which was under the patronage of the Ḥusaynī family, died away in the early 1950s.

Since 1967 Al-Ḥaram al-Sharīf and the Muslim waqfs (religious endowments) have been administered by a Muslim council that does not recognize the sovereignty of Israel over East Jerusalem. The council also assumed responsibility for the Sharīʿah courts and other Muslim religious institutions that had previously been under the jurisdiction of the Council of Waqf and Muslim Affairs in Amman, Jordan. Since 1995 the Palestinian Authority (PA) has come to exercise effective control over all Muslim institutions, religious courts, and appointments to religious office in East Jerusalem.
 
111) Geographical locations in the book of Daniel


Daniel 1:


- City of Jerusalem:

Christians

Christians constitute the smallest but most religiously diverse section of the population. They number some 15,000, of whom about four-fifths are Arabs. Jerusalem is the seat of three resident patriarchs of the Eastern Orthodox churches and of many archbishops and bishops, and almost all the principal historic sects of Christendom are represented in the city in some form. The main groups are Eastern Orthodox, Oriental Orthodox, Roman Catholic, and Protestant. The major denominations, except the Protestants, share control over the Church of the Holy Sepulchre according to a rule—known as the “status quo”—promulgated by the Ottoman sultan in 1852.

The Greek Orthodox Church maintains a patriarchate with jurisdiction over the entire Holy Land. Although the laity and parish clergy are mainly Arab, the patriarch, bishops, and regular clergy are almost all Greek. The patriarchate owns large tracts of valuable real estate both in Jerusalem and elsewhere. The Russian Orthodox Church too owns considerable properties dating to tsarist times. The Roman Catholic Church in Jerusalem, established in 1099 during the First Crusade, was dissolved when the Muslims won the city in 1244. The Franciscan order, which since 1334 has been the “Custodian of the Holy Land,” is charged with the safekeeping of Roman Catholic rights and properties in Jerusalem. The Latin patriarchate was reestablished in 1847. Of the Oriental Orthodox churches, the Armenian is the largest, its patriarchate having been established in the 6th century; other churches include the Coptic and the Ethiopian. At least 1,000 Armenians live in the city, about half of them in a compound in the Armenian quarter around the seat of the patriarchate at the Cathedral of St. James, which constitutes the largest monastic centre in the region. Smaller Christian sects with communities and institutions in Jerusalem include the Syrian Orthodox, Greek Catholic (Melchite), and Armenian Catholic churches. The small Protestant community includes Anglicans, Lutherans, and adherents of American Evangelical churches.
 

112) Geographical locations in the book of Daniel​


Daniel 1:


- Kingdom of Judah:

https://www.newworldencyclopedia.org/entry/Kingdom_of_Judah


The Kingdom of Judah (Hebrew מַלְכוּת יְהוּדָה, Standard Hebrew Malkut Yəhuda) was the nation formed from the territories of the tribes of Judah, Simon, and Benjamin after the United Kingdom of Israel was divided. It was named after Judah, son of Jacob. The name Judah itself means Praise of God. It is thought to have occupied an area of about 8,900 km² (3,435 square miles), although its borders fluctuated.

Judah is often referred to as the Southern Kingdom to distinguish it from the Northern Kingdom (the Kingdom of Israel) after the two entities divided. Its capital was Jerusalem. It endured as an independent kingdom, with intermittent periods of vassalage to foreign powers, from the reign of Rehoboam until the fall of Jerusalem to the Babylonians in 586 B.C.E.

The main source of our knowledge about the Kingdom of Judah is the Hebrew Bible, especially the Books of Kings and Chronicles, as well as references to historical events in the writings of the Prophets. In several cases, documents left by non-Judean rulers provide addition information and alternative perspectives to those provided by the biblical writers. The biblical story of Judah and Israel is, for many people, the history of God's Providence. It also underlies the western view of history as a linear process (as opposed to an eternally repeating cycle) and provides the foundation for the idea of the historical struggle between the forces of good and evil.
 

113) Geographical locations in the book of Daniel​


Daniel 1:


- Kingdom of Judah:

Foundations​

The Kingdom of Judah's foundation is traditionally dated to the point at which Israel and Judah divided, shortly after the reign of King Solomon, which ended in 931/922 B.C.E.

However, it should be noted that King David had earlier been anointed king of Judah at Hebron (2 Sam 2:4). A period of civil war followed, with a unified kingdom emerging under the monarchy of David and Solomon, according to the biblical account.

After the end of Solomon's reign, a dispute arose between his son, Rehoboam, and northern leader, Jeroboam, who had been a minister of forced labor under Solomon. Jeroboam urged the young king to relax the labor requirements that Solomon had imposed on the northern tribes, saying, "Your father put a heavy yoke on us, but now lighten the harsh labor and the heavy yoke he put on us, and we will serve you." Rehoboam harshly rejected the request, and the northern tribes revolted (2 Chronicles 10).

While such may have been the political and economic realities, the author of Kings makes it clear that the root cause of the division was spiritual, resulting from King Solomon's sin of idolatry. The Southern Kingdom thereafter represented his better half, demonstrating a greater degree of faithfulness to God, while the Northern Kingdom fell into a consistent pattern of tolerating and practicing idolatry.
 

114) Geographical locations in the book of Daniel​


Daniel 1:


- Kingdom of Judah:

Political Dimension​

Northern Enmity and Alliance​

Shortly after the schism, a raid of Shishak of Egypt forced Judah briefly into submission. Shishak's forces plundered both the city and the Temple but apparently did little lasting harm. For the next sixty years the kings of Judah aimed at re-establishing their authority over the other Israelite tribes. Judah's army gained limited success under brief reign of King Abijah (Abijam). However, the latter part of the reign of the next king, Asa, faced strong opposition by King Baasha of Israel. Asa then allied himself with the Aramean (Syrian) kingdom of Damascus. Nevertheless, before Asa's death (873/870 B.C.E.), a lasting friendship was made with Israel, now under the new and powerful dynasty of Omri. A school of Yahwist prophets arose in opposition to this association, because of its corrupting effect on Judah's religious and moral purity. Nevertheless, Judah assumed a subordinate role politically until Israel was crushed by the invading Assyrians.

During this time, Judah and Israel occasionally cooperated against their common enemies, especially the Syrian power centering on Damascus.

Jehoshaphat (enthroned 873/870 B.C.E.), the son of Asa, fought side by side with Ahab of Israel in the fateful battle of Ramoth-Gilead. Although praised by the the bible (I Kings 22:41-44) for commendable devotion to Yahweh, Jehoshaphat strengthened the alliance by marrying his son Jehoram to Athaliah, the daughter of Ahab and his Phoenician queen, Jezebel. Later, he collaborated with Israel in shipbuilding and trade. Jehoram succeeded his father, killing six of his own brothers to insure his reign. However, in the next generation, Jehoram's son Ahaziah, in league with the northern kingdom against Syria, was assassinated by the Yahwist zealot Jehu in the process of Jehu's usurpation of the throne of Israel. Ahaziah's mother, the aforementioned northern princess Athaliah, then carried out a bloody coup in Jerusalem, thus becoming the first and only ruling queen of Judah. Because of Athaliah's devotion to the Phoenician deity Baal, the priests of the Temple of Yahweh engineered a counter-coup against her, placing Jehoash, the young son of Ahaziah, on the throne. In the early days of Jehoash (enthroned 842/835 B.C.E.), the Syrian king Hazael of Damascus ravaged the whole country up to and including the city of Jerusalem.
 
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