Galilee

The Gospel according to John is quite different in character from the three synoptic gospels. It is highly literary and symbolic. It does not follow the same order or reproduce the same stories as the synoptic gospels. To a much greater degree, it is the product of a developed theological reflection and grows out of a different circle and tradition. It was probably written in the 90s of the first century. The Gospel of John begins with a magnificent prologue, which states many of the major themes and motifs of the gospel, much as an overture does for a musical work. The prologue proclaims Jesus as the preexistent and incarnate Word of God who has revealed the Father to us. The rest of the first chapter forms the introduction to the gospel proper and consists of the Baptist’s testimony about Jesus (there is no baptism of Jesus in this gospel—John simply points him out as the Lamb of God), followed by stories of the call of the first disciples, in which various titles predicated of Jesus in the early church are presented. The gospel narrative contains a series of “signs”—the gospel’s word for the wondrous deeds of Jesus. The author is primarily interested in the significance of these deeds, and so interprets them for the reader by various reflections, narratives, and discourses. The first sign is the transformation of water into wine at Cana (Jn 2:1–11); this represents the replacement of the Jewish ceremonial washings and symbolizes the entire creative and transforming work of Jesus. The second sign, the cure of the royal official’s son (Jn 4:46–54) simply by the word of Jesus at a distance, signifies the power of Jesus’ life-giving word. The same theme is further developed by other signs, probably for a total of seven. The third sign, the cure of the paralytic at the pool with five porticoes in chap. 5, continues the theme of water offering newness of life. In the preceding chapter, to the woman at the well in Samaria Jesus had offered living water springing up to eternal life, a symbol of the revelation that Jesus brings; here Jesus’ life-giving word replaces the water of the pool that failed to bring life. Jn 6 contains two signs, the multiplication of loaves and the walking on the waters of the Sea of Galilee. These signs are connected much as the manna and the crossing of the Red Sea are in the Passover narrative and symbolize a new exodus. The multiplication of the loaves is interpreted for the reader by the discourse that follows, where the bread of life is used first as a figure for the revelation of God in Jesus and then for the Eucharist. After a series of dialogues reflecting Jesus’ debates with the Jewish authorities at the Feast of Tabernacles in Jn 7; 8, the sixth sign is presented in Jn 9, the sign of the young man born blind. This is a narrative illustration of the theme of conflict in the preceding two chapters; it proclaims the triumph of light over darkness, as Jesus is presented as the Light of the world. This is interpreted by a narrative of controversy between the Pharisees and the young man who had been given his sight by Jesus, ending with a discussion of spiritual blindness and spelling out the symbolic meaning of the cure. And finally, the seventh sign, the raising of Lazarus in chap. 11, is the climax of signs. Lazarus is presented as a token of the real life that Jesus, the Resurrection and the Life, who will now ironically be put to death because of his gift of life to Lazarus, will give to all who believe in him once he has been raised from the dead.

A Jew named Yeshua ben Yousef (Jesus) begins to draw the attention of the high priestly castes of Yerushaláyim called Sanhedrim, who plot his death in the middle of Pesach, the most important event of the year for the Jews, however, Pilatus, who will judge the Rabbi of Galilee owes him an immense favor, because Yeshua had healed his son, Pilus and his wife Claudia Procla, a secret disciple of Yeshua tries to save her life by preventing her husband from taking part in the diabolical priestly plot, being threatened by Kaiafa who will represent him in Rome and could lose his office as Prefectus of Rome in Judea, having to condemn a just man with complete injustice.

The position of the Gospel according to Matthew as the first of the four gospels in the New Testament reflects both the view that it was the first to be written, a view that goes back to the late second century A.D., and the esteem in which it was held by the church; no other was so frequently quoted in the noncanonical literature of earliest Christianity. Although the majority of scholars now reject the opinion about the time of its composition, the high estimation of this work remains. The reason for that becomes clear upon study of the way in which Matthew presents his story of Jesus, the demands of Christian discipleship, and the breaking-in of the new and final age through the ministry but particularly through the death and resurrection of Jesus. The gospel begins with a narrative prologue, the first part of which is a genealogy of Jesus starting with Abraham, the father of Israel. Yet at the beginning of that genealogy Jesus is designated as “the son of David, the son of Abraham”. The kingly ancestor who lived about a thousand years after Abraham is named first, for this is the genealogy of Jesus Christ, the Messiah, the royal anointed one. In the first of the episodes of the infancy narrative that follow the genealogy, the mystery of Jesus’ person is declared. He is conceived of a virgin by the power of the Spirit of God. The first of the gospel’s fulfillment citations, whose purpose it is to show that he was the one to whom the prophecies of Israel were pointing, occurs here: he shall be named Emmanuel, for in him God is with us. The announcement of the birth of this newborn king of the Jews greatly troubles not only King Herod but all Jerusalem, yet the Gentile magi are overjoyed to find him and offer him their homage and their gifts. Thus his ultimate rejection by the mass of his own people and his acceptance by the Gentile nations is foreshadowed. He must be taken to Egypt to escape the murderous plan of Herod. By his sojourn there and his subsequent return after the king’s death he relives the Exodus experience of Israel. The words of the Lord spoken through the prophet Hosea, “Out of Egypt I called my son,” are fulfilled in him; if Israel was God’s son, Jesus is so in a way far surpassing the dignity of that nation, as his marvelous birth and the unfolding of his story show. Back in the land of Israel, he must be taken to Nazareth in Galilee because of the danger to his life in Judea, where Herod’s son Archelaus is now ruling. The sufferings of Jesus in the infancy narrative anticipate those of his passion, and if his life is spared in spite of the dangers, it is because his destiny is finally to give it on the cross as “a ransom for many”. Thus the word of the angel will be fulfilled, “…he will save his people from their sins”. In Matthew begins his account of the ministry of Jesus, introducing it by the preparatory preaching of John the Baptist, the baptism of Jesus that culminates in God’s proclaiming him his “beloved Son”, and the temptation in which he proves his true sonship by his victory over the devil’s attempt to deflect him from the way of obedience to the Father. The central message of Jesus’ preaching is the coming of the kingdom of heaven and the need for repentance, a complete change of heart and conduct, on the part of those who are to receive this great gift of God Galilee is the setting for most of his ministry; he leaves there for Judea only and his ministry in Jerusalem, the goal of his journey, is limited to a few days. In this extensive material there are five great discourses of Jesus, each concluding with the formula “When Jesus finished these words” or one closely similar. These are an important structure of the gospel. In every case the discourse is preceded by a narrative section, each narrative and discourse together constituting a “book” of the gospel. The discourses are, respectively, the “Sermon on the Mount”, the missionary discourse, the parable discourse, the “church

For centuries, evil has reigned in the empire of Galilea. But one day, Isaac, a young farmer, discovers a magnificent stone deep in the forest. It was so smooth and beautiful, rippling with blue and violet! Fascinated, he takes it to Carleone, the village where he lives with his aunt and cousin. How could he guess that it was an egg, and that a phœnix carrying an ancestral heritage as old as the Empire itself was about to hatch? Isaac's life is turned upside down. Forced to leave his family behind, he embarks on a quest that will take him to the farthest reaches of Galilee. Along with his phoenix, the boy will have to face the terrible enemies sent by the king, whose malevolence knows no bounds. Isaac is only 16, but the fate of the Empire now rests in his hands.

For centuries, evil has reigned in the empire of Galilea. But one day, Isaac, a young farmer, discovers a magnificent stone deep in the forest. It was so smooth and beautiful, rippling with blue and violet! Fascinated, he takes it to Carleone, the village where he lives with his aunt and cousin. How could he guess that it was an egg, and that a phœnix carrying an ancestral heritage as old as the Empire itself was about to hatch? Isaac's life is turned upside down. Forced to leave his family behind, he embarks on a quest that will take him to the farthest reaches of Galilee. Along with his phoenix, the boy will have to face the terrible enemies sent by the king, whose malevolence knows no bounds. Isaac is only 16, but the fate of the Empire now rests in his hands.

This shortest of all New Testament gospels is likely the first to have been written, yet it often tells of Jesus’ ministry in more detail than either Matthew or Luke. It recounts what Jesus did in a vivid style, where one incident follows directly upon another. In this almost breathless narrative, Mark stresses Jesus’ message about the kingdom of God now breaking into human life as good news and Jesus himself as the gospel of God. Jesus is the Son whom God has sent to rescue humanity by serving and by sacrificing his life. The opening verse about good news in Mark serves as a title for the entire book. The action begins with the appearance of John the Baptist, a messenger of God attested by scripture. But John points to a mightier one, Jesus, at whose baptism God speaks from heaven, declaring Jesus his Son. The Spirit descends upon Jesus, who eventually, it is promised, will baptize “with the holy Spirit.” This presentation of who Jesus really is, rounded out with a brief reference to the temptation of Jesus and how Satan’s attack fails. Jesus as Son of God will be victorious, a point to be remembered as one reads of Jesus’ death and the enigmatic ending to Mark’s Gospel. The key verses at Mark which are programmatic, summarize what Jesus proclaims as gospel: fulfillment, the nearness of the kingdom, and therefore the need for repentance and for faith. After the call of the first four disciples, all fishermen we see Jesus engaged in teaching, preaching, and healing, and exorcising demons. The content of Jesus’ teaching is only rarely stated, and then chiefly in parables about the kingdom. His cures, especially on the sabbath; his claim, like God, to forgive sins; his table fellowship with tax collectors and sinners; and the statement that his followers need not now fast but should rejoice while Jesus is present, all stir up opposition that will lead to Jesus’ death. Jesus’ teaching in exalts the word of God over “the tradition of the elders” and sees defilement as a matter of the heart, not of unclean foods. Yet opposition mounts. Scribes charge that Jesus is possessed by Beelzebul. His relatives think him “out of his mind”. Jesus’ kinship is with those who do the will of God, in a new eschatological family, not even with mother, brothers, or sisters by blood ties. But all too often his own disciples do not understand Jesus. The fate of John the Baptist hints ominously at Jesus’ own passion. Momentarily he is glimpsed in his true identity when he is transfigured before three of the disciples, but by and large Jesus is depicted in Mark as moving obediently along the way to his cross in Jerusalem. Occasionally there are miracles, the only such account in Jerusalem), sometimes teachings, but the greatest concern is with discipleship. For the disciples do not grasp the mystery being revealed. One of them will betray him, Judas; one will deny him, Peter; all eleven men will desert Jesus. The Gospel of Mark ends in the most ancient manuscripts with an abrupt scene at Jesus’ tomb, which the women find empty. His own prophecy of Mk is reiterated, that Jesus goes before the disciples into Galilee; “there you will see him.” These words may imply resurrection appearances there, or Jesus’ parousia there, or the start of Christian mission, or a return to the roots depicted in Galilee. Mark’s Gospel is even more oriented to christology. Jesus is the Son of God. He is the Messiah, the anointed king of Davidic descent, the Greek for which, Christos, has, by the time Mark wrote, become in effect a proper name. Jesus is also seen as Son of Man, a term used in Mark not simply as a substitute for “I” or for humanity in general or with reference to a mighty figure who is to come, but also in connection with Jesus’ predestined, necessary path of suffering and vindication.

This book tells the story of Tobit son of Tobiel, son of Hananiel, son of Aduel, son of Gabael, son of Raphael of the descendants of Asiel, of the tribe of Naphtali, who in the days of King Shalmaneser of the Assyrians was taken into captivity from Thisbe, which is to the south of Kedesh Naphtali in Upper Galilee, above Asher towards the west, and north of Phogor. Tobit, a devout and wealthy Israelite living among the captives deported to Nineveh from the Northern Kingdom of Israel in 722/721 B.C., suffers severe reverses and is finally blinded. Because of his misfortunes he begs the Lord to let him die. But recalling the large sum he had formerly deposited in far-off Media, he sends his son Tobiah there to bring back the money. In Media, at this same time, a young woman, Sarah, also prays for death, because she has lost seven husbands, each killed in turn on his wedding night by the demon Asmodeus. God hears the prayers of Tobit and Sarah and sends the angel Raphael in human form to aid them both. Raphael makes the trip to Media with Tobiah. When Tobiah is attacked by a large fish as he bathes in the Tigris River, Raphael orders him to seize it and to remove its gall, heart, and liver because they are useful for medicine. Later, at Raphael’s urging, Tobiah marries Sarah, and uses the fish’s heart and liver to drive Asmodeus from the bridal chamber. Returning to Nineveh with his wife and his father’s money, Tobiah rubs the fish’s gall into his father’s eyes and cures him. Finally, Raphael reveals his true identity and returns to heaven. Tobit then utters his beautiful hymn of praise. Before dying, Tobit tells his son to leave Nineveh because God will destroy that wicked city. After Tobiah buries his father and mother, he and his family depart for Media, where he later learns that the destruction of Nineveh has taken place.

HomeIslamicInfoThe Life of Hazrat Khalid Bin Walid (R.A) englishIslamicInfo The Life of Hazrat Khalid Bin Walid (R.A) Muharam Ali February 03, 2022 0 Hazrat Khalid Bin Walid short biography Khalid ibn al-Walid ibn al-Mughira al-Makhzumi was an Arab Muslim commander in the service of the Islamic prophet Muhammad (Peace be upon him) and the caliphs Abu Bakr (R.A) and Umar (R.A). He was born at Mecca, the son of Walid ibn al Mughira, who was of the Makhzum tribe which controlled the trade of Mecca. His mother was Arwad bint Abdullah. When he was young his family moved to the valley of Abwa. There he attended schools run by Islamic scholars. He learned writing, religion, and law from them. He was the most celebrated general of early Islam, conquering much of Arabia and Persia in the way of Allah Almighty. He was a companion of the Holy Prophet (S.A.W). After his conversion to Islam at age of twenty, he became a scout for Muhammad (Peace be upon him), joining him in all his battles. Khalid ibn al-Walid was one of the most distinguished companions of Muhammad (S.A.W) and he was awarded the title of “the Sword of Allah” by Muhammad (S.A.W). Khalid bin Walid, who was a strategic and skillful commander, would successfully lead the campaigns against the Romans in Syria, defeating them in the Battle of Yarmouk which took place near the Sea of Galilee. After that, he would travel to Iraq; where he defeated the Persian Sassanian Empire and paved the way for the Muslim conquest of Persia. Khalid Ibn Al-Walid died in 642 was buried in Homs, Syria. It is believed by scholars that Khalid bin Walid R.A died a natural death because he was the Sword of Allah and it was not possible to kill the Sword of Allah by anyone. Khalid bin Walid (R.A) was one of the greatest Generals in Islam and he had distinctive characteristics, which distinguished him from other generals. His life is a great example to all of us, and he can be considered one of the greatest personalities in history.

Battle of Ḥaṭṭīn, (July 4, 1187), battle in northern Palestine that marked the defeat and annihilation of the Christian Crusader armies of Guy de Lusignan, king of Jerusalem (reigned 1186–92), by the Muslim forces of Saladin. It paved the way for the Muslim reconquest of the city of Jerusalem (October 1187) and of the greater part of the three Crusader states—the county of Tripoli, the principality of Antioch, and the kingdom of Jerusalem—thus nullifying the achievements made in the Holy Land by the leaders of the first Crusades and alerting Europe to the need for a third Crusade. In July 1187 the Crusaders were camped at Sepphoris, about 20 miles (32 km) west of the Sea of Galilee, when word reached them that Saladin had attacked the city of Tiberias along the lake. The Crusader forces included several hundred Templars and Hospitallers, militant monastic orders that Saladin ranked among the Christian armies’ most-effective fighters. On July 3 about 20,000 Crusaders abandoned their camp to go to the relief of the besieged city. Their route took them through a hot, arid plain where, halfway to Tiberias, they ran out of water while under continual harassment from Saladin’s cavalry. The Crusaders’ condition worsened after a night spent without water, but the next morning they resumed their march, heading toward a range of hills above the village of Ḥaṭṭīn. Confronted by Saladin’s army, the Crusaders, who were no longer able to fight effectively, left the road and were driven back against the two largest hills, the Horns of Ḥaṭṭīn, by the Muslims. Although mounted elements of the Crusader army made repeated charges against the Muslim lines, they were unable to effect any significant breakthrough. The 30,000-man Muslim army slaughtered many of the Crusaders on the field and captured a shard of the True Cross, a Christian relic that had been carried into the battle by the bishop of Acre. Saladin spared the lives of King Guy and most of the Christian lords, but he personally slew Reginald of Châtillon as an oath breaker for his role in shattering the truce that had been in place between Saladin and the Crusader states. Saladin also ordered the execution of virtually all captured Templars and Hospitallers; only Templar Grand Master Gerard de Ridefort avoided the blade. On the day after the battle, Saladin launched his campaign to retake the city of Jerusalem.