(3) That the name is in accordance with ancient pre-Christian tradition that the skull of Adam was found there. The first mention of this is by Origen (185–253 AD), who himself lived in Jerusalem 20 years. He writes: “I have received a tradition to the effect that the body of Adam, the first man, was buried upon the spot where Christ was crucified,” etc. This tradition was afterward referred to by Athanasius, Epiphanius, Basil of Caesarea, Chrysostom and other writers. The tomb and skull of Adam, located in an excavated chamber below the traditional Calvary, marks the survival of this tradition. This is by far the most ancient explanation of the name Golgotha and, in spite of the absurdity of the original tradition about Adam, it is probably true.

(4) The highly improbable theory that the Capitolium of Aelia Capitolina (a name that was given by Hadrian to his new Jerusalem) stood where the Church of the Holy Sepulcher now is and gave rise to the name Golgotha. This refers to the idea that the site first received the name Golgotha in the 2nd Century, and that all the references in the Gospels were inserted then. This is only mentioned as to be dismissed and incompatible with history and common sense.

“Golgotha,” ISBE, paragraph 24783.

The Holy Monastery of Tree, according to the ancient catholic tradition and the paintings exposed in the Monastery, was based on a triplet seeding, pine, cypress and cedar that Abraham gave to Lot before him cross to the Jordan valley.

Lot was planted the tree at this site and watered it with waters he fetched from the far Jordan river. According to the tradition, the tree was later used to make the cross on which Jesus was crucified.

To christian tradition, the room inside the Monastery of the Cross marks the site where the tree was.

The cross was buried in the tomb of Jesus, the Holy Sepulchre Church according to the tradition. The fragments of the cross were found by Helen, the mother of Constantine in 326AD.

The fragments were transferred to Rome and exposed in "Santa Croce in Gerusalemme", the Church of the Holy Cross.

The museum includes a courtyard which contains archeological ruins dating back 2,700 years. Visitors can see exhibits depict 4,000 years of Jerusalem's history, from Canaanite era to modern times.

The museum using maps, videotapes, holograms, drawings and models, visitors may also ascend to the ramparts, which command a 360-degree view of the Old City and New City of Jerusalem.

As of 2002, the Jerusalem Foundation reported that over 3.5 million visitors had visited this amazing museum.

Important Finds in Israel Museum

Tomb of King Herod, the Greater

Dead Sea Scrolls

Altar of Sacrifice from Beersheba

Canaanites Tombs

Tel Dan Stele

Piece of Temple Mount Corner

The Dead Sea Scrolls are ancient manuscripts that were discovered between 1947 and 1956 in eleven caves near Khirbet Qumran, on the northwestern shores of the Dead Sea. They are approximately two thousand years old, dating from the third century BCE to the first century CE. Most of the scrolls were written in Hebrew, with a smaller number in Aramaic or Greek. Most of them were written on parchment, with the exception of a few written on papyrus. The vast majority of the scrolls survived as fragments - only a handful were found intact. Nevertheless, scholars have managed to reconstruct from these fragments approximately 850 different manuscripts of various lengths.

The discovery of the Dead Sea Scrolls represents a turning point in the study of the history of the Jewish people in ancient times, for never before has a literary treasure of such magnitude come to light. Thanks to these remarkable finds, our knowledge of Jewish society in the Land of Israel during the Hellenistic and Roman periods as well as the origins of rabbinical Judaism and early Christianity has been greatly enriched.

Source: Israel Museum

The Ethiopian Orthodox Church has a quiet presence in Jerusalem for more than 1500 years. Many Ethiopian christians claiming that there has been an Ethiopian representation in Israel ever since the famous meeting between the Queen of Sheba and King Solomon as describe in the Hebrew Bible some three thousand years ago.

The Ethiopian Eunuch in the New Testament

And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, Was returning, and sitting in his chariot read Esaias the prophet. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.

Acts 8:26–40 KJV

Holy Trinity Cathedral - The Holy Trinity Cathedral was built as the center of the Russian Compound with funds donated by the people of the Russian Empire. Over the years the bright green domes made this one of Jerusalem’s most distinctive churches.

The Russian Mission ("Duhovnia"), built in 1863 as a hospice also hosted the offices of the ecclesiastical mission of the Russian patriarchate in Jerusalem. The long building lies south of the cathedral towards the new city hall. Built in 1863 as a hospice it also hosted the offices of the ecclesiastical mission of the Russian patriarchate. The Russian Mission has still an office in the back, but the center is now on the Mount of Olives, directly eastward of the Compound.

Southern Gate - Between the mission and the hospital on Safra square. The gate was built in 1890 as part of the perimeter wall of the Russian Compound.
Hospital - 13, Safra Square

Russian Consulate - Located on Shivtei Yisra’el Street behind the municipality complex. It was erected in stages since 1860 for the Russian consulate, and combines European characteristics with local building techniques.

Elisabeth Courtyard - Hospice for Men - Built in 1864 as a hostel able to accommodate about 300 pilgrims is located on today's Monbaz Street. Today it houses now the police headquarters.

Northern Gate - Right opposite to the Sergei building, built in 1890 it is one of the two Northern gatehouses has survived.

Ascension and Heavenly Session of Christ. The Christian doctrine of the ascension and heavenly session of Christ, though undoubtedly an important part of the NT witness (Lk. 24:51; Acts 1:9–11; Eph. 4:8), was little developed before the time of Augustine. This was at least partly because until that time it was regarded as an integral part of Christology, as both the Old Roman and the Nicene Creeds bear witness.
Regarded as a separate doctrine, the ascension of Christ is significant for several reasons. First, it represents the culmination of the earthly ministry of Jesus. His death and resurrection could not have their full effect until he ascended to the presence of his Father, to whom he presented his finished work of atonement (Heb. 4:14–15). The ascension is the moment when the manhood of Jesus is taken up to God and glorified, the final assurance and the first fruits of our eternal salvation.
The ascension is also important because it reminds us that the body of Christ is now no longer present within the time and space framework, but belongs to the Son of God in eternity. This has a significant bearing on the use of ‘body of Christ’ imagery to describe both the church and the eucharist. Augustine and the Reformers were both insistent that this had to be understood as a spiritual, not as a physical reality. For the Reformers in particular, this meant that the medieval doctrines of transubstantiation and the visible church as the body and bride of Christ could not possibly be true.
The ascension has also been interpreted in terms of man’s glorification in the wake of the resurrection. At times this has been pressed to the point of denying the forty-day interlude between Christ’s rising from the dead and his going up into heaven, the importance of which lies in the teaching ministry of Jesus to his disciples during that time. Some scholars have even argued that the transfiguration accounts in the gospels have been displaced from their supposed origin as ascension narratives. In fact, although there are superficial similarities between the two, the transfiguration more closely resembles a descent from heaven (as e.g. Moses and Elijah) than an ascent.
The heavenly session was not generally distinguished from the ascension before the Reformation, and it continues to be a characteristic mark of Calvinist theology. It is important because it emphasizes Christ’s entry into his kingly office, and is distinguished for this reason in the ancient creeds. Christ’s present reign is a reminder that his work on our behalf continues in the present. His victorious triumph assures us of the efficacy of his work of mediation, and is particularly important for our understanding of the work of the Holy Spirit. When the doctrine of heavenly session is eclipsed, the work of the Spirit can be detached from that of Christ, either by too high a doctrine of the visible church, or by a spirituality which virtually ignores the work of Christ altogether, or regards it as only the beginning of the church’s life.
When that happens, the emphasis shifts from Christ’s historical atonement to the power of God at work in the world today. The result of this is that many Christians believe that it is possible to draw on that power independently of the atonement, which is the true basis and content of Christ’s mediation. The heavenly session reminds us that Christ’s work is at once efficacious and complete, since the one who now sits on the throne is the Lamb who was slain on the cross of Calvary (Rev. 22:1, 3).

“Ascension and Heavenly Session of Christ.,” New Dictionary of Theology, 46-47.

A Feast observed with great solemnity forty days after Easter in commemoration of our Lord’s Ascension into Heaven. It is also called Holy Thursday. St. Augustine, A.D. 395, calls this one of the Festivals which are supposed to have been instituted by the Apostles themselves, so that it must have been generally observed in his time. In the system of the Church, Ascension Day is regarded as one of the very highest Festivals set apart in honor of our Lord. Proper Psalms, Proper Lessons and Proper Preface in the Communion service place it on the same footing as Christmas Day, Easter and Whitsun Day. The services are usually brightened with special music; the Altar is decked with flowers and white hangings as symbolical of the joy which characterizes the Celebration. Ascension Day is preceded by the ROGATION DAYS (which see), as days of preparation for its due observance; it is also one of the Days OF OBLIGATION (which see).

“Ascension Day,” The American Church History Series, 27.

Ascension and Heavenly Session of Christ. The Christian doctrine of the ascension and heavenly session of Christ, though undoubtedly an important part of the NT witness (Lk. 24:51; Acts 1:9–11; Eph. 4:8), was little developed before the time of Augustine. This was at least partly because until that time it was regarded as an integral part of Christology, as both the Old Roman and the Nicene Creeds bear witness.
Regarded as a separate doctrine, the ascension of Christ is significant for several reasons. First, it represents the culmination of the earthly ministry of Jesus. His death and resurrection could not have their full effect until he ascended to the presence of his Father, to whom he presented his finished work of atonement (Heb. 4:14–15). The ascension is the moment when the manhood of Jesus is taken up to God and glorified, the final assurance and the first fruits of our eternal salvation.
The ascension is also important because it reminds us that the body of Christ is now no longer present within the time and space framework, but belongs to the Son of God in eternity. This has a significant bearing on the use of ‘body of Christ’ imagery to describe both the church and the eucharist. Augustine and the Reformers were both insistent that this had to be understood as a spiritual, not as a physical reality. For the Reformers in particular, this meant that the medieval doctrines of transubstantiation and the visible church as the body and bride of Christ could not possibly be true.
The ascension has also been interpreted in terms of man’s glorification in the wake of the resurrection. At times this has been pressed to the point of denying the forty-day interlude between Christ’s rising from the dead and his going up into heaven, the importance of which lies in the teaching ministry of Jesus to his disciples during that time. Some scholars have even argued that the transfiguration accounts in the gospels have been displaced from their supposed origin as ascension narratives. In fact, although there are superficial similarities between the two, the transfiguration more closely resembles a descent from heaven (as e.g. Moses and Elijah) than an ascent.
The heavenly session was not generally distinguished from the ascension before the Reformation, and it continues to be a characteristic mark of Calvinist theology. It is important because it emphasizes Christ’s entry into his kingly office, and is distinguished for this reason in the ancient creeds. Christ’s present reign is a reminder that his work on our behalf continues in the present. His victorious triumph assures us of the efficacy of his work of mediation, and is particularly important for our understanding of the work of the Holy Spirit. When the doctrine of heavenly session is eclipsed, the work of the Spirit can be detached from that of Christ, either by too high a doctrine of the visible church, or by a spirituality which virtually ignores the work of Christ altogether, or regards it as only the beginning of the church’s life.
When that happens, the emphasis shifts from Christ’s historical atonement to the power of God at work in the world today. The result of this is that many Christians believe that it is possible to draw on that power independently of the atonement, which is the true basis and content of Christ’s mediation. The heavenly session reminds us that Christ’s work is at once efficacious and complete, since the one who now sits on the throne is the Lamb who was slain on the cross of Calvary (Rev. 22:1, 3).

“Ascension and Heavenly Session of Christ.,” New Dictionary of Theology, 46-47.

A Feast observed with great solemnity forty days after Easter in commemoration of our Lord’s Ascension into Heaven. It is also called Holy Thursday. St. Augustine, A.D. 395, calls this one of the Festivals which are supposed to have been instituted by the Apostles themselves, so that it must have been generally observed in his time. In the system of the Church, Ascension Day is regarded as one of the very highest Festivals set apart in honor of our Lord. Proper Psalms, Proper Lessons and Proper Preface in the Communion service place it on the same footing as Christmas Day, Easter and Whitsun Day. The services are usually brightened with special music; the Altar is decked with flowers and white hangings as symbolical of the joy which characterizes the Celebration. Ascension Day is preceded by the ROGATION DAYS (which see), as days of preparation for its due observance; it is also one of the Days OF OBLIGATION (which see).

“Ascension Day,” The American Church History Series, 27.

Ascension and Heavenly Session of Christ. The Christian doctrine of the ascension and heavenly session of Christ, though undoubtedly an important part of the NT witness (Lk. 24:51; Acts 1:9–11; Eph. 4:8), was little developed before the time of Augustine. This was at least partly because until that time it was regarded as an integral part of Christology, as both the Old Roman and the Nicene Creeds bear witness.
Regarded as a separate doctrine, the ascension of Christ is significant for several reasons. First, it represents the culmination of the earthly ministry of Jesus. His death and resurrection could not have their full effect until he ascended to the presence of his Father, to whom he presented his finished work of atonement (Heb. 4:14–15). The ascension is the moment when the manhood of Jesus is taken up to God and glorified, the final assurance and the first fruits of our eternal salvation.
The ascension is also important because it reminds us that the body of Christ is now no longer present within the time and space framework, but belongs to the Son of God in eternity. This has a significant bearing on the use of ‘body of Christ’ imagery to describe both the church and the eucharist. Augustine and the Reformers were both insistent that this had to be understood as a spiritual, not as a physical reality. For the Reformers in particular, this meant that the medieval doctrines of transubstantiation and the visible church as the body and bride of Christ could not possibly be true.
The ascension has also been interpreted in terms of man’s glorification in the wake of the resurrection. At times this has been pressed to the point of denying the forty-day interlude between Christ’s rising from the dead and his going up into heaven, the importance of which lies in the teaching ministry of Jesus to his disciples during that time. Some scholars have even argued that the transfiguration accounts in the gospels have been displaced from their supposed origin as ascension narratives. In fact, although there are superficial similarities between the two, the transfiguration more closely resembles a descent from heaven (as e.g. Moses and Elijah) than an ascent.
The heavenly session was not generally distinguished from the ascension before the Reformation, and it continues to be a characteristic mark of Calvinist theology. It is important because it emphasizes Christ’s entry into his kingly office, and is distinguished for this reason in the ancient creeds. Christ’s present reign is a reminder that his work on our behalf continues in the present. His victorious triumph assures us of the efficacy of his work of mediation, and is particularly important for our understanding of the work of the Holy Spirit. When the doctrine of heavenly session is eclipsed, the work of the Spirit can be detached from that of Christ, either by too high a doctrine of the visible church, or by a spirituality which virtually ignores the work of Christ altogether, or regards it as only the beginning of the church’s life.
When that happens, the emphasis shifts from Christ’s historical atonement to the power of God at work in the world today. The result of this is that many Christians believe that it is possible to draw on that power independently of the atonement, which is the true basis and content of Christ’s mediation. The heavenly session reminds us that Christ’s work is at once efficacious and complete, since the one who now sits on the throne is the Lamb who was slain on the cross of Calvary (Rev. 22:1, 3).

“Ascension and Heavenly Session of Christ.,” New Dictionary of Theology, 46-47.

The chamber forms two concentric passages containing 38 burial niches. The entrance to the large rock-cut burial cave is on the western side, where a staircase descends, flanked on both sides by a stone balustrade. It leads into a large circular central vault measuring 24 ft in diameter. From it, two parallel tunnels, 5 ft wide and 10 ft high, stretch some 20 yards through the rock. A third tunnel runs in another direction. They are all connected by cross galleries, the outer one of which measures 40 yards in length.

Research shows that the complex actually dates from the 1st-century BCE, when these style of tombs came into use for Jewish burial. Some Greek inscriptions discovered at the site suggest the cave was re-used to bury foreign Christians during the 4th and 5th centuries CE. On one of the side walls of the vault, a Greek inscription translates:

Put thy faith in God, Dometila: No human creature is immortal!

The site has been venerated by the Jews since medieval times, and they often visited the site. In 1882, Archimandrite Antonine (Kapustin) acquired the location for the Russian Orthodox Church.

He planned to build a church at the site, which aroused strong protests by the Jews who visited and worshipped at the cave. The Ottoman courts ruled in 1890 that the transaction was binding but the Russians agreed not to display Christian symbols or icons at the site which was to remain accessible for people of all faiths.

In 1874 C. Clermont-Ganneau reported the discovery of burials that yielded the names Mary, Martha, and Eleazar (Lazarus). Between 1953 and 1955 B. Bagatti conduct ed excavations on the grounds of Dominus Flevit (“The Lord Wept”) on the slopes of the Mount of Olives. He recovered forty-three inscriptions with many of the same names as are found in the NT. Many of these names, however, are quite common: Simon occurs thirty-two times, Joseph twenty-one times, Mary eighteen times, Martha eleven times, etc.

Though many of the ossuaries bear cross marks, this does not demonstrate that these are Christian burials, inasmuch as clearly Jewish ossuaries, e.g., that of Nicanor, also bear such marks. The cross on Jewish ossuaries may represent the letter Taw (cf. Ezek 9:4) as a mark of those faithful to the Lord.

But in one case from Dominus Flevit what is inscribed seems to be the Chi-Rho symbol for “Christ” or “Christian.” Inscribed on another is a monogram of the Greek letters Iota, Chi, and Beta, standing perhaps for “Iesous Christos Boethia “ (“Help!”).

Two ossuary inscriptions discovered in Talpioth, a southern suburb of Jerusalem, were called the “earliest records of Christianity” by Sukenik.50 A coin of Agrippa I and pottery indicate that the ossuaries belong to the period before A.D. 50. The two ossuaries bear the enigmatic inscriptions in Greek: IESOU IOU and IESOU ALOTH. These were interpreted by Sukenik as cries of lamentation addressed to Jesus. Kane, on the other hand, interprets these as simple personal names.51 He does concede the possibility that the ossuary of Alexander of Cyrene, son of Simon, may be that of the son of the man who carried Jesus’ cross (Mark 15:21).

The next morning according to Mark 16:1, in the earliest dawn, (Matthew 28:1; Mark 16:2) they came with Mary the mother of James to the sepulchre. Mary Magdalene had been to the tomb and had found it empty, and had seen the “vision of angels.” (Matthew 28:5; Mark 16:6) To her first of all Jesus appeared after his resurrection.

According to John 20:14, 15, Mary Magdalene has become the type of a class of repentant sinners; but there is no authority for identifying her with the “sinner” who anointed the feet of Jesus in Luke 7:36-50 neither is there any authority for the supposition that Mary Magdalene is the same as the sister of Lazarus. Neither of these theories has the slightest foundation in fact.

“Mary Magdalene,” A Dictionary of the Bible, paragraph 4584.

When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple: He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

Matthew 27:57–66 KJV