Aceldama

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field of blood
Hitchcock's Bible Names Dictionary


ACELDAMA.—See Akeldama.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


"the field of blood." So called because it was bought with the price of blood, according to Mat_27:6-8; and because it was the scene of retribution in kind, the blood which Judas caused to be shed being avenged by his own blood, according to Act_1:19; Rev_16:6. The purchase of the field was begun by Judas, and was completed after Judas' death by the priests, who would not take the price of blood from Judas but used the pieces of silver to pay for the field. He did not pay the money (Mat_27:5), but had agreed to pay it, with a view of securing "a habitation" to himself and his wife and children (Psa_109:9; Psa_69:25). Stung with remorse he brought again the 30 pieces of silver, went to the field, hanged himself, and, the cord breaking, his bowels gushed out.
Thus there is no discrepancy between Mat_27:8 and Act_1:19. Substantial unity amidst circumstantial variety is the strongest mark of truth; for it. proves the absence of collusion in the writers. (Bengel.) Or probably Peter's words (Act_1:18) are in irony. All he purchased with the reward of iniquity was the bloody field of his burial. What was bought with his money Peter speaks of as bought by him. The field originally belonged to a potter, and had become useless to him when its clay was exhausted. Jerome says it was still shown S. of mount Zion, where even now there is a bed of white clay. Matthew (Mat_27:9) quotes Jeremiah's prophecy as herein fulfilled. Zec_11:12-13 is the nearest approach to the quotation, but not verbatim. Probably Jer_18:1-2 and Jer_32:6-12 are the ultimate basis on which Zechariah's more detailed prophecy rests, and Jeremiah is therefore referred to by Matthew.
The field of blood is now shown on the steep S. face of the ravine of Hinnom, on a narrow level terrace, half way up, near its E. end; now Hak-ed-damm. The chalk favors decomposition; and much of it for this reason, and for its celebrity, was taken away by the empress Helena and others, for sarcophagic cemeteries. A large square edifice, half excavated in the rock, and half massive masonry, stands on the steep bank facing the pool of Siloam, as a charnel house 20 feet deep, the bottom covered with moldering bones. "The potter" represents God's absolute power over the clay framed by His own hand: so appropriate in the case of Judas, "the son of perdition," of whom Jesus says, "It had been good for that man if he had not been born"; given over to a reprobate mind and its awful doom. This is the point of Jer_18:6, which is therefore referred to by Matthew (Isa_30:14; Isa_45:9; Rom_9:20-21).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


Acel'dama. (the field of blood). (Akeldama in the Revised Version), the name given by the Jews of Jerusalem to a field near Jerusalem purchased by Judas with the money which he received for the betrayal of Christ, and so called from his violent death therein. Act_1:19. The "field of blood" is now shown on the steep southern face of the valley or ravine of Hinnom, "southwest of the supposed pool of Siloam."
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


a piece of ground without the south wall of Jerusalem, on the other side of the brook Siloam. It was called the Potter's Field, because an earth or clay was dug in it of which pottery was made. It was likewise called the Fuller's Field, because cloth was dried in it. But it having been afterward bought with the money by which the high priest and ruler of the Jews purchased the blood of Jesus, it was called Aceldama, or the Field of Blood.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


a-sel?da-ma. See AKELDAMA.
International Standard Bible Encyclopedia
PRINTER 1915.


Acel?dama (field of blood), the field purchased with the money for which Judas betrayed Christ, and which was appropriated as a place of burial for strangers (Mat_27:8; Act_1:19). It was previously 'a potter's field.' The field now shown as Aceldama lies on the slope of the hills beyond the valley of Hinnom, south of Mount Zion. Sandys thus writes of it: 'On the south side of this valley, neere where it meeteth with the valley of Jehoshaphat, mounted a good height on the side of the mountain, is Aceldama, or the field of blood, purchased with the restored reward of treason, for a buriall place for strangers. In the midst whereof a large square roome was made by the mother of Constantine; the south side, walled with the naturall rocke; flat at the top, and equall with the upper level; out of which ariseth certaine little cupoloes, open in the midst to let doune the dead bodies. Thorow these we might see the bottome, all couered with bones, and certaine corses but newly let doune, it being now the sepulchre of the Armenians. A greedy graue, and great enough to deuoure the dead of a whole nation. For they say (and I believe it) that the earth thereof within the space of eight and forty houres will consume the flesh that is laid thereon.' He then relates the common story, that the empress referred to, caused 270 ship-loads of this flesh-consuming mould to be taken to Rome, to form the soil of the Campo Santo, to which the same virtue is ascribed. Castela affirms that great quantities of the wondrous mould were removed by divers Christian princes in the time of the Crusades, and to this source assigns the similar sarcophagic properties claimed not only by the Campo Santo at Rome, but by the cemetery of St. Innocents at Paris, by the cemetery at Naples, and, we may add, that of the Campo Santo at Pisa.
The plot of ground originally bought 'to bury strangers in,' seems to have been early set apart by the Latins, as well as by the Crusaders, as a place of burial for pilgrims. In the fourteenth century it belonged to the Knights-Hospitallers. Early in the seventeenth century it was in the possession of the Armenians, who bought it for the burial of their own pilgrims. The erection of the charnel-house is ascribed to them. In the time of Maundrell they rented it at a sequin a day from the Turks. Corpses were still deposited there; and the traveler observes that they were in various stages of decay, from which he conjectures that the grave did not make that quick dispatch with the bodies committed to it which had been reported. 'The earth, hereabouts,' he observes, 'is of a chalky substance; the plot of ground was not above thirty yards long by fifteen wide; and a moiety of it was occupied by the charnel-house, which was twelve yards high.' Richardson affirms that bodies were thrown in as late as 1818; but Dr. Robinson alleges that it has the appearance of having been for a much longer time abandoned: 'The field or plat is not now marked by any boundary to distinguish it from the rest of the hill-side; and the former charnel-house, now a ruin, is all that remains to point out the site?. An opening at each end enabled us to look in; but the bottom was empty and dry, excepting a few bones much decayed.'
The Popular Cyclopedia of Biblical Literature
by John Kitto.


Aceldama
(Α᾿κελδαμά, from the Syro-Chaldaic חקִל דְּמָא, chakal' dema', field of the blood, as it is explained in the text, ἀγρὸς αἵματος, see Critica Biblica, 2, 447), the field purchased with the money for which Judas betrayed Christ, and which was appropriated as a place of burial for strangers — that is, such of the numerous visitors at Jerusalem as might die during their stay, while attending the festivals (Mat_27:8; Act_1:19; the slight discrepancy between these passages has been unduly magnified by Alford, Comment. in loc. post.; see Olshausen,: Comment. 3, 61, Am. ed.). It was previously “a potter's field.” The field now shown as Aceldama lies on the slope of the hills beyond the valley of Hinnom, south of Mount Zion. This is obviously the spot which Jerome points out (Onomast. s.v. Acheldamach) as lying on the south (Eusebius, on the north) of Zion, and which has since been mentioned (although with some variation) by almost every one who has described Jerusalem. Sandys describes it (Relation of a Journey, p. 187), and relates the common story that the Empress Helena caused 270 ship-loads of its flesh-consuming mold to be taken to Rome, to form the soil of the Campo Santo, to which the same virtue is ascribed. Castela affirms that great quantities of the wondrous mold were removed by divers Christian princes in the time of the Crusades, and to this source assigns the similar sarcophagic properties claimed not only by the Campo Santo at Rome, but by the cemetery of St. Innocents at Paris, by the cemetery at Naples (Le Sainct Voyage de Hierusalem, 1603, p. 150; also Roger, p. 160), and by that of the Campo Santo at Pisa. This plot seems to have been early set apart by the Latins, as well as by the Crusaders, for a place of burial for pilgrims (Jac. de Vitriaco, p. 64).
The charnel-house is mentioned by Maundeville (Travels, 1822, p. 175, Bohn's ed.) as belonging to the Knights Hospitallers. Sandys shows that, early in the seventeenth century, it was in the possession of the Armenians. Roger (La Terre Saincte, p. 161) states that they bought it for the burial of their own pilgrims, and ascribes the erection of the charnel- house to them. They still possessed it in the time of Maundrell, or, rather, rented it, at a sequin a day, from the Turks. Corpses were still deposited there; and the traveler observes that they were in various stages of decay, from which he conjectures that the grave did not make that quick dispatch with the bodies committed to it which had been reported. “The earth, hereabouts,” he observes, “is of a chalky substance; the plot of ground was not above thirty yards long by fifteen wide; and a moiety of it was occupied by the charnel-house, which was twelve yards high” (Journey, p. 136). Richardson (Travels, p. 567) affirms that bodies were thrown in as late as 1818; but Dr. Robinson alleges that it has the appearance of having been for a much longer time abandoned: “The field or plat is not now marked by any boundary to distinguish it from the rest of the hill-side; and the former charnel-house, now a ruin, is all that remains to point out the site . . . . An opening at each end enabled us to look in; but the bottom was empty and dry, excepting a few bones much decayed” (Biblical Researches, 1, 524; comp. Wilde's Shores of the Mediterranean, 1844; Barclay's City of the Great King, p. 207). Its modern name is Hak ed-damm. It is separated by no enclosure; a few venerable olive-trees (see Salzmann's photograph, “Champ du sang”) occupy part of it, and the rest is covered by the “charnel-house,” a ruined square edifice — half built, half excavated — perhaps originally a church (Pauli, Cod. Diplom. 1, 23), but which the latest conjectures (Schultz, Williams, and Barclay) propose to identify with the tomb of Ananus (Joseph. War, 5, 12, 2). It is said (Kraft, Topogr. p. 193) to contain the graves of several German pilgrims; but the intimation (Ritter, Erdk. 15, 463) that a pottery still exists near this spot does not seem to be borne out by other testimony. (See, on the subject generally, Schlegel, De agro Sanguinis, Hamb. 1705; Worger, Hakeldama, in Meneltici Thesaur. p. 222.) SEE POTTER'S FIELD.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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