Tiberias

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good vision; the navel
Hitchcock's Bible Names Dictionary


TIBERIAS.—A town built by Herod (a.d. 16–22) on the western shore of the Sea of Galilee (called the ‘Sea of Tiberias’ in Joh_6:1; Joh_21:1, and in modern Arabic), and named in honour of the Roman Emperor. That it was erected over the site of an ancient graveyard (Jos. [Note: Josephus.] Ant. XVIII. ii. 3) in itself proves that no city had previously existed here. This circumstance made it an unclean place to the Jews, and Herod was obliged to use force in order to people it with any but the lowest of the nation. It was designed entirely on Greek models, and the fact that it was in spirit and civilization entirely foreign is perhaps the reason why it is hardly alluded to in the Gospels—the sole reference being Joh_6:23. There is no evidence that it was ever visited by Christ. The city surrendered to Vespasian and by him was restored to Agrippa. After the fall of Jerusalem many of the Jews took up their abode in Tiberias, and by a strange reversal of fate this unclean city became a most important centre of Rabbinic teaching. Here lived Judah the Holy, editor of the Mishna. Here the ‘Jerusalem Talmud’ was compiled. In the neighbourhood are the tombs of ‘Aqiba and of Maimonides.
Constantine built a church and established a bishopric at Tiberias, but Christianity never flourished there. The Arabs seized it in a.d. 637; the Crusaders lost it to Saladin in 1187. The city was almost destroyed by a great earthquake in 1837. The principal objects of interest are the ruins of a large castle (possibly Herodian), a very ancient synagogue, and—half an hour’s journey to the south—the hot springs of Emmaus (the Hammath of Jos_19:35), mentioned by Josephus and Pliny. The city is dirty, and proverbial for its vermin. There is a population of about 4000, more than half of whom are Jews, principally refugees from Poland. There is here an important mission of the United Free Church of Scotland.
For the ‘Sea of Tiberias,’ see Galilee [Sea of].
R. A. S. Macalister.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

Joh_6:1-23; Joh_21:1. Josephus (Ant. 18, B.J. 2:9, section 1) says it was built by Herod Antipas, and named in honour of the emperor Tiberius. Capital of Galilee until the time of Herod Agrippa II, who transferred the seat of power again to Sepphoris. Antipas built in Tiberias a Roman stadium and palace adorned with images of animals which offended the Jews, as did also its site on an ancient burial ground. Now Tubarieh, a filthy wretched place. On the western shore toward the southern end of the sea of Galilee or Tiberias, as John alone calls the sea. John is the only New Testament writer who mentions Tiberias. His notice of its many "boats" (Joh_6:23) agrees with Josephus' account of its traffic. Tiberias stood on the strip of land, two miles long and a quarter of a mile broad, between the water and the steep hills which elsewhere come down to the water's edge. It occupied all the ground of the parallelogram, including Tubarieh at the northern end, and reaching toward the warm baths at the southern end (reckoned by Roman naturalists as one of the wonders of the world: Pliny, H. N. 5:15).
A few palms still are to be seen, but the oleander abounds. The people, numbering 3,000 or 4,000, mostly live by fishing as of old. A strong wall guards the land side, but it is open toward the sea. The Jews, constituting one-fourth of the population, have their quarter in the middle of the town near the lake. Our Lord avoided Tiberias on account of the cunning and unscrupulous character of Herod Antipas whose headquarters were there (Luk_13:32); Herod never saw Him until just before the crucifixion (Luk_23:8). Christ chose the plain of Gennesaret at the head of the lake, where the population was at once dense and Jewish; and, as being sent to the lost sheep of the house of Israel, kept away from Tiberias. After Jerusalem's overthrow Tiberias was spared by the Romans because the people favored rather than opposed the conquerors' arms.
The Sanhedrin, after temporarily sojourning at Jamnia and Sepphoris, fixed its seat there in the second century. The Mishna was compiled in Tiberias by Rabbi Judah Haqodesh, A.D. 190. The Masorah body of traditions, which transmitted the Old Testament text readings and preserved the Hebrew pronunciation and interpretation, originated there. Jerusalem, Hebron, Safed, and Tiberias are the four holy places in which the Jews say if prayer without ceasing were not offered the world would fall into chaos. The Romans recognized the patriarch of Tiberias and empowered him to appoint his subordinate ministers who should visit all the distant colonies of Jews, and to receive contributions from the Jews of the whole Roman empire.
The colony round Tiberias flourished under the emperors Antoninus Plus, Alexander Severus, and Julian, in the second and third centuries. The patriarchate of Tiberias finally ceased in 414 A.D. (See SYNAGOGUE on the Roman character of the existing remains of synagogues in Palestine, due no doubt to the patronage of Antoninus Pius and Alexander Severus, the great builders and restorers of temples in Syria.) The eminent Maimonides laboured and was buried at Tiberias in 1204 A.D. The earthquake of 1837 shook the town mightily. A Jewish idea is that Messiah will emerge from the lake, proceed to Tiberias and Safed, then set His throne on the highest peak in Galilee.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Tibe'rias. A city in the time of Christ, on the Sea of Galilee; first mentioned in the New Testament, Joh_6:1; Joh_6:23; Joh_21:1, and then by Josephus, who states that it was built by Herod Antipas, and was named by him in honor of the emperor, Tiberius. Tiberias was the capital of Galilee , from the time of its origin, until the reign of Herod Agrippa II, who changed the seat of power back again to Sepphoris, where it had been before the founding of the new city.
Many of the inhabitants were Greeks and Romans, and foreign customs prevailed there: to such an extent as to give offence to the stricter Jews. It is remarkable that the Gospels give us no information that the Saviour, who spent so much of his public life in Galilee, ever visited Tiberias. The place is only mentioned in the New Testament in Joh_6:23.
History. ? Tiberias has an interesting history apart from its strictly biblical associations. It bore a conspicuous part in the wars between the Jews and the Romans. The Sanhedrin, subsequent to the fall of Jerusalem, after a temporary sojourn at Jamnia and Sepphoris, became fixed there, about the middle of the second century. Celebrated schools of Jewish learning flourished there, through a succession of several centuries. The Mishna was compiled at this place, by the great Rabbi, Judah Hakkodesh, A.D. 190.
The city has been possessed successively by Romans, Persians, Arabs and Turks. It contains now, under the Turkish rule, a mixed population of Mohammedans, Jews and Christian, variously estimated at from two to four thousand.
Present city. ? The ancient name has survived in that of the modern Tubarieh, which occupies the original site. Near Tubarieh, about a mile farther south along the shore, are the celebrated warm baths, which the Roman naturalists reckoned among the greatest known curiosities of the world. Tiberias is described by Dr. Thomson as "a filthy place, fearfully hot in summer." It was nearly destroyed in 1837 by an earthquake, by which 800 persons lost their lives.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

a city situated in a small plain, surrounded by mountains, on the western coast of the sea of Galilee, which, from this city, was also called the sea of Tiberias. Tiberias was erected by Herod Antipas, and so called in honour of Tiberius Caesar. He is supposed to have chosen, for the erection of his new city, a spot where before stood a more obscure place called Chenereth or Cinnereth, which also gave its name to the adjoining lake or sea.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

The town of Tiberias was on the western shore of Lake Galilee (also called the Sea of Galilee and the Sea of Tiberias) (Joh_6:1; Joh_6:23). Whereas towns on the northern shore were largely Jewish and were the scene of much of Jesus’ ministry, Tiberias was almost entirely Gentile. The Bible does not record that Jesus ever visited the town. (For map and other details see PALESTINE.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

tı̄-bē?ri-as (Τιβεριάς, Tiberiás, Joh_6:23): About the middle of the western shore of the Sea of Galilee, the mountains fall back from the coast, and leave a roughly crescent-shaped plain, about 2 miles in length. The modern city of Tiberias (Ṭabarı̄yeh) stands at the northern extremity, where the ground begins to rise; and the Hot Baths (Hammath) at the south end. On the southern part of this plain Herod Antipas built a city (circa 26 AD), calling it ?Tiberias? in honor of the emperor who had befriended him. In clearing the ground and digging foundations certain tombs were disturbed (Ant., XVIII ii, 3). It may have been the graveyard of old Hammath. The palace, the famous ?Golden House,? was built on the top of a rocky hill which rises on the West to a height of some 500 ft. The ruin is known today as Ḳasr bint el-Melek, ?Palace of the King's Daughter? The strong walls of the city can be traced in almost their entire length on the landward side. Parts are also to be seen along the shore, with towers at intervals which guarded against attack by sea. The ruins cover a considerable area. There is nothing above ground older than Herod's city. Only excavation can show whether or not the Talmud is fight in saying that Tiberias was built on the site of Rakkath and Chinnereth (Neubauer, Geog. du Talmud, 208). The Jews were shy of settling in a city built over an old cemetery; and Herod had trouble in finding occupants for it. A strange company it was that he ultimately gathered of the ?poorer people,? foreigners, and others ?not quite freemen?; and these were drawn by the prospect of good houses and land which he freely promised them. With its stadium, its palace ?with figures of living things? and its senate, it may be properly described as a Greek city, although it also contained a proseuchḗ, or place of prayer, for the Jews (BJ, II, xxi, 6; Vita, XII, 54, etc.). This accounts for it figuring so little in the Gospels. In his anxiety to win the favor of the Jews, Herod built for them ?the finest synagogue in Galilee?; but many years were to elapse before it should become a really Jewish city.
Superseding Sepphoris, Tiberias was the capital of Galilee under Agrippa I and the Roman procurators. It surrendered to Vespasian, and was given by Nero to Agrippa II, Sepphoris again becoming the capital. During the Jewish war its inhabitants were mainly Jewish, somewhat turbulent and difficult to manage. In 100 AD, at Agrippa's death, the Romans assumed direct control. After the fall of Jerusalem, the Sanhedrin retreated to Galilee, first to Sepphoris, and then to Tiberias. Here, some time before 220 AD, under supervision of the famous Rabbi Jehuda ha-Nāsı̄', ?Judah the Prince,? or, as he is also called ha-ḳādhōsh, ?the Holy,? the civil and ritual laws, decrees, customs, etc., held to be of binding obligation, handed down by tradition, but not having Scriptural authority, were codified and written down, under the title of ?Mishna.? Here also later was compiled the Jerusalem Talmud (Yerūshalmı̄), as distinguished from that compiled in Babylon (Babhlı̄). The city thus became a great center of Jewish learning. Maimonides' tomb is shown near the town, and that of Aqiba on the slope of the mountain, where it is said 24,000 of his disciples are buried with him.
In Christian times Tiberias was the seat of a bishop. It fell to the Moslems in 637. It changed hands several times as between the Crusaders and the Saracens. It was finally taken by the Moslems in 1247.
The enclosing walls of the modern city, and the castle, now swiftly going to ruin, were built by Tancred and repaired by Daher el-'Omar in 1730. There are over 5,000 inhabitants, mostly Jews, in whose hands mainly is the trade of the place. The fishing in the lake, in which some 20 boats are occupied, is carried on by Moslems and Christians. Tiberias is the chief inhabited place on the lake, to which as in ancient days it gives its name, Baḥr Ṭabarı̄yeh, ?Sea of Tiberias? (Joh_6:1; Joh_21:1). It is the market town for a wide district. The opening of the Haifa-Damascus Railway has quickened the pulse of life considerably. A steamer and motor boat ply between the town and the station at Semach, bringing the place into easy touch with the outside world. The water of the lake is largely used for all purposes, although there are cisterns for rain water under some of the houses.
After a residence of over five years in the city, the present writer can say that it does not deserve the evil reputation which casual travelers have given it. In matters of cleanliness and health it stands comparison very well with other oriental towns. Sometimes, in east wind; it is very hot, thermometer registering over 114 Degrees Fahrenheit in the shade. The worst time is just at the beginning of the rainy season, when the impurities that have gathered in the drought of summer are washed into the sea, contaminating the water.
The United Free Church of Scotland has here a well-equipped mission to the Jews.

International Standard Bible Encyclopedia
PRINTER 1915.

Tibe?rias is a small town situated about the middle of the western bank of the Lake of Gennesareth; according to Joliffe, about twenty English miles from Nazareth and ninety from Jerusalem. Tiberias was chiefly built by the tetrarch Herodes Antipas, and called by him after the Emperor Tiberius.
From the time of Herodes Antipas to the commencement of the reign of Herodes Agrippa II, Tiberias was the principal city of the province. It was one of the four cities which Nero added to the kingdom of Agrippa. Sepphoris and Tiberias were the largest cities of Galilee. In the last Jewish war the fortifications of Tiberias were an important military station.
According to Josephus, the inhabitants of Tiberias derived their maintenance chiefly from the navigation of the Lake of Gennesareth, and from its fisheries. After the destruction of Jerusalem Tiberias was celebrated during several centuries for its famous Rabbinical academy.
Not far from Tiberias, in the immediate neighborhood of the town of Emmaus, were warm mineral springs, whose celebrated baths are sometimes spoken of as belonging to Tiberias itself. These springs contain sulfur, salt, and iron; and were employed for medicinal purposes.
According to Joliffe (Travels, pp. 48-49, sq.), the modern Tabaria has about four thousand inhabitants, a considerable part of whom are Jews.




The Popular Cyclopedia of Biblical Literature
by John Kitto.


(New Test. and Josephus Τιβεριάς, Talmud טבריא), the most important city on the Lake of Galilee in the time of Christ, and the only one that has survived to modern times, still retaining the same name.
1. Origin and Early Associations. —The place is first mentioned in the ‘New Test. (Joh_6:1; Joh_6:23; Joh_21:1), and then by Josephus (Ant. 18:2, 3; War, 2, 9, 1), who states that it was built by Herod Antipas, and was named by him in honor of the emperor Tiberius. It was probably not a new town, but a restored or enlarged one merely; for Rakkath (Jos_19:35), which is said in the Talmud (Jerusalem Megillah, fol. 701; comp; Otho, Lex. Rabb. p. 755) to have occupied the same position, lay in the tribe of Naphtali (if we follow the boundaries as indicated by the clearest passages), and Tiberius appears to have been within the limits of the same tribe (Mat_4:13). If the graves mentioned by Josephus (Ant. loc. cit.) are any objection, they must. militate against this assumption likewise (Lightfoot, Chorog. Cent. c. 72-74). The same remark may be made, respecting Jerome's statement that Tiberias succeeded to the place of the earlier Chinnereth (Onomasticon, s.v.); but this latter town has been located by some farther north and by others farther south than the site of Tiberias. The tenacity with which its Roman name has adhered to the spot (see below) indicates its entire reconstruction; for, generally speaking, foreign names in the East applied to towns previously known under names derived from the native dialect-as, e.g., Epiphania for Hammath (Jos_19:35), Palmyra for Tadmor (2Ch_8:4), Ptolemais for Akko (Act_21:7)--lost their foothold as soon as the foreign power passed away which had imposed them, and gave place again to the original appellations.
Tiberias was the capital of Galilee from the time of its origin until the reign of Herod Agrippa II, who changed the seat of power back again to Sepphoris, where it had been before the founding of the new city. Many of the inhabitants were Greeks and Romans, and foreign customs prevailed there to such an extent as to give offence to the stricter Jews. SEE HERODIAN. Herod, the founder of Tiberias, had passed most of his early life in Italy, and had brought with him ‘thence a taste for the amusements and magnificent buildings with which he had been familiar in that country. ‘He built a stadium there, like that in which the Roman youth trained themselves for feats of rivalry and war. He erected a palace, which he adorned with figures of animals, “contrary,” as Josephus says (Life, § 12,13, 64), “to the law of our countrymen.” The place was so much the less attractive to the Jews, because, as the same authority states (Ant. 18:2, 3), it stood on the site of an ancient burial-ground, and was viewed, therefore, by the more scrupulous among them almost as a polluted and forbidden locality. Tiberias was one of the four cities which Nero added to the kingdom of Agrippa (Josephus, War, 20:13, 2). Coins of the city of Tiberias are still extant, which are referred to the times of Tiberius, Trajan, and Hadrian.
2. Scriptural Mention. —It is remarkable that the Gospels give us no information that the Savior, who spent so much of his public life in Galilee, ever visited Tiberias. The surer meaning of the expression, “He went away beyond the sea of Galilee of Tiberias,” in Joh_6:1 (πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος), is not that Jesus embarked from Tiberias, but, as Meyer remarks, that he crossed from the west side of the Galilean sea of Tiberias to the opposite side. A reason has been assigned for this singular fact, which may or may not account for it. As Herod, the murderer of John the Baptist, resided most of the time in this city, the Savior may have kept purposely away from it, on account of the sanguinary and artful (Luk_13:32) character of that ruler. It is certain, from Luk_23:8, that though Herod had heard of the fame of Christ, he never saw him in person until they met at Jerusalem, and never witnessed any of his miracles. It is possible that the character of the place, so much like that of a Roman colony, may have been a reason why he who was sent to the lost sheep of the house of Israel performed so little labor in its vicinity. The head of the lake, and especially the Plain of Gennesaret, where the population was more dense and so thoroughly Jewish, formed the central point of his Galilean ministry. The feast of Herod and his courtiers, before whom the daughter of Herodias danced, and, in fulfillment of the tetrarch's rash oath, demanded the head of the dauntless reformer, was held in all probability at Tiberias, the capital of the province. If, as Josephus mentions (Ant. 18:5, 2), the Baptist was imprisoned at the time in the castle of Machaerus beyond the Jordan, the order for his execution could have been sent thither, and the bloody trophy forwarded to the implacable Herodias at the palace where she usually resided. Gams (Johannes der Taufer im Gefangniss, p. 47, etc.) suggests that John; instead of being kept all the time in the same castle, may have been confined in different places at different times. The three passages already referred to are the only ones in the New Test. which mention Tiberias by name, viz. Joh_6:1; Joh_21:1 (in both instances designating the lake on which the town was situated), and Joh_6:23, where boats are said to have come from Tiberias near to the place at which Jesus had miraculously supplied the wants of the multitude. Thus the lake in the time of Christ, among its other appellations, bore also that of the principal city in the neighborhood; and in like manner, at the present day, Bahr Tubarieh, “Sea of Tiberias,” is almost the only name under which it is known among the inhabitants of the country.
3. Later Jewish Importance. —Tiberias has an interesting history, apart from its strictly Biblical associations. It bore a conspicuous part in the wars between the Jews and the Romans, as its fortifications were an important military station (Josephus, War, 2, 20, 6; 47, 10, 1; Life, § 8 sq.). The Sanhedrim, subsequently to the fall of Jerusalem, after a temporary sojourn at Jammia and Sepphoris, became fixed there about the middle of the 2nd century. Celebrated schools of Jewish learning flourished there through a succession of several centuries. The Mishna was compiled at this place by the great rabbi Judah hak-Kodesh (A.D. 190). The Masortah, or body of traditions, which has transmitted the readings of the Hebrew text of the Old Test., and preserved, 4by means of the vowel system, the pronunciation of the Hebrew, originated, in a great measure, at Tiberias. The place passed, under Constantine, into the power of the Christians; and during the period of the Crusades it was lost and won repeatedly by the different combatants. Since that time it has been possessed successively by Persians, Arabs, and Turks; and it contains now, under the Turkish rule, a mixed population of Mohammedans, Jews, and Christians, variously estimated at from two to four thousand. The Jews constitute, perhaps, one fourth of the entire number. They regard Tiberias as one of the four holy places (Jerusalem, Hebron, Safed, are the others), in which, as they say, prayer must be offered without ceasing, or the world would fall back instantly into chaos. One of their singular opinions is that the Messiah, when-he appears, will emerge from the waters of the lake, and, landing at Tiberias, proceed to Safed, and there establish his throne on the highest summit in Galilee. In addition to the language of the particular country, as Poland, Germany, Spain, from which they or their families emigrated, most of the Jews here speak also the Rabbinic Hebrew and modern Arabic. They occupy a quarter in the middle of the town, adjacent to the lake; just north of which, near the shore, is a Latin convent and church, occupied by a solitary Italian monk. There is a place of interment near Tiberias, in which a distinguished rabbi is said to be buried with 14,000 of his disciples around him. The grave of the Arabian philosopher Lokman, as Burckhardt states, was pointed out here in the 14th century.
4. Position and Present Condition. — As above intimated, the ancient name has survived in that of the modern Tubarieh, which occupies unquestionably the original site, except that it is confined to narrower limits than those of the original city. According to Josephus (Life, § 65), Tiberias was 30 stadia from Hippo, 60 from Gadara, and 120 from Scythopolis; according to the Talmud, it was 13 Roman miles from Sepphoris. The place is four and a half hours from Nazareth, one hour from Mejdel, possibly the ancient Magdala, and thirteen hours, by the shortest route, from Banias or Caesarea Philippi. Near Tuibarieh, about a mile farther south along the shore, are the celebrated warm baths, which the Roman naturalists (Pliny, Hist. Nat. 5, 15) reckoned among the greatest known curiosities of the world. The intermediate space between these baths and the town abounds with the traces of ruins, such as the foundations of walls, heaps of stone, blocks of granite, and the like; and it cannot be doubted, therefore, that the ancient Tiberias occupied also this ground, and was much more extensive than its modern successor. From such indications, and from the explicit testimony of Josephus, who says (Ant. 18:2, 3) that Tiberias was near Ammaus (Α᾿μμαούς), or the Warm Baths, there can be no uncertainty respecting the identification of the site of this important city. (See also the Mishna, Shabb. 3, 4; and other Talmudical passages in Lightfoot's Horas Heb. p. 133 sq. Comp. Wichmannshausen, De Thermnis Tiberiensibus, in Ugolino, Thesaur. tom. 7.) These springs contain sulfur, salt, and iron; and were employed for medicinal purposes. SEE HAMMATH.
It stood anciently, as now, on the western shore, about two thirds of the way between the northern and southern end of the Sea of Galilee. There is a margin or strip of land there between the water and the steep hills (which elsewhere in that quarter come down so boldly to the edge of the lake), about two miles long and a quarter of a mile broad. The tract in question is somewhat undulating, but approximates to the character of a plain. Tubarleh, the modern town, occupies the northern end of this parallelogram, and the Warm Baths the southern extremity; so that the more extended city of the Roman age must have covered all, or nearly all, of the peculiar ground whose limits are thus clearly defined.
The present Tubarleh has a rectangular form, is guarded by a strong wall on the land side, but is left entirely open towards the sea. A few palm-trees still remain as witnesses of the luxuriant vegetation which once adorned this garden of the Promised Land, but they are greatly inferior in size and beauty to those seen in Egypt. The oleander grows profusely here, almost rivaling that flower so much admired as found oil the neighboring Plain of Gennesaret. The people, as of old, draw their subsistence in part from the adjacent lake. The spectator from his position here commands a view of almost the entire expanse of-the sea, except the southeast part, which is cut off by a slight projection of the coast. The precipices on the opposite side” appear almost to overhang the water, but, on being approached, are found to stand back at some distance, so as to allow travelers to pass between them and the water. The lofty Hermon, the modern Jebel esh-Sheikh, with its glistening snow-heaps, forms a conspicuous object of the landscape in the north-east. Many rocktombs exist in the sides of the hills, behind the town, some of them, no doubt, of great antiquity, and constructed in the best style of such monuments. The climate here in the warm season is very hot and unhealthy; but most of the tropical fruits, as in other parts of the valley of the Jordan, become ripe very early, and, with industry, might be cultivated in great abundance and perfection.
This place, in common with many others in Galilee, suffered greatly by an earthquake on New-year's-day, 1837. Almost every building, with the exception of the walls and some parts of the castle, was leveled to the ground. The inhabitants were obliged to live for some time in wooden booths. It is supposed that at least seven hundred of the inhabitants were destroyed at tat t time. The place has even yet not fully recovered from the disaster.
Tiberias is fully described in Raumer's Pallstina, p. 125; Robinson's Biblical Researches, 2, 380 sq.; Porter's Handbook, p. 421 sq.; Thomson's Land and Book, 2, 71 sq.; and most books of travel in Palestine. SEE TIBERIAS, THE SEA OF (ἡ θαλάσση τῆς ΤιβεριάΔος ; Vulg. mare Tiberiadis). This term is found only in Joh_21:1, the other passage in which it occurs in the A. V. (vi, 1) being, if the original is accurately rendered, “the sea of Galilee, of Tiberias.” John probably uses the name as more familiar to non-residents in Palestine than the indigenous name of the “sea of Galilee:” or “sea of Gennesaret,” actuated, no doubt, by the same motive which has induced him so constantly to translate the Hebrew names and terms which he uses (such as Rabbi, Rabboni, Messias, Cephas, Siloam, etc.) into the language of the Gentiles. SEE GALILEE, SEA OF.



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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