Olives, mount of (Hastings' Dictionary)

In the OT the term ‘ Mount of Olives’ oceurs only in Zec 144. It is described as the ‘ ascent of the Olives’ (17 ndyn) in 2S 15” (AV ‘ascent of Mount Olivet,’ RV ‘ascent of the Mount of Olives’), as ‘the mount’ (Neh 815), ‘the mount that is before Jerusalem’ (1 K 117), ‘the mountain which is on the east side of the city’ (Ezk 11%), and as ‘the mount of corruption (or destruction)’ (2 Καὶ 2313).

In the NT it is usually called ‘ the mount of Olives’ (τὸ ὄρος τῶν ἐλαιῶν), Mt 211 248 269%, Mk 138 1435, Lk 22% 1957, Jn 81, but St. Luke twice uses the term ‘the mount that is called [the mount] of Olives’ (τὸ ὄρος τὸ καλούμενον ἐλαιῶν), Lk 1939 2187; and once the term ‘the mount called Olivet’ (rod ὄρους τοῦ Kad. "Edardvos), Ac 1!*, ef. τὸ ἔρος τὸ ᾿Ελαιών Mk 11! (B). There is no doubt as to the identity of the Mount of Olives.

The name is applied to the range of hills facing Jerusalem on the east and 618 OLIVES, MOUNT OF (Ant. xx. viii. 6, BJ π΄. xiii.5; Ac21*). Josephus also states that at the investment of Jerusalem by Titus two legions had orders to encamp at the distance of six furlongs from Jerusalem at the Mount of Olives, which lies over against the city on the east side, and is parted from it by a Hy valley interposed between them, which is calle Cedron.

He further mentions that during the sieve of Jerusalem the Jews made an attack on the Roman guard on the Mount of Olives, and that the wall of circumvallation, built round the city to keep the Jews in, began from the camp of the Assyrians, where Titus’ camp was pitched, extended to the lower part of Cenopolis, thence along the valley of Cedron to the Mount of Olives, and then bent to- wards the south and encompassed the mountain as far as the rock called Peristerion (dovecote) and that other hill which lies next to it, and is over the valley which reaches to Siloam (BJ V.

ii. 3, iii. δ, xii. 2; VI. ii. 8). It was at this period that the Mount of Olives became denuded of the olives, pines, myrtles, and palms which formerly covered its sides, as mentioned in Neh 815 ‘Go forth unto the mount, and fetch olive branches, and ὮΣΕ branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.

’ The Mount of Olives was particularly connected in the minds of the worshippers at the temple of Jerusalem with many of the most important cere- monies, such as the proclamation of the new moons, the waters of purification and burning of the red heifer, and the scapegoat. The Talmudical writings are full of references to the Mount of Olives in connexion with these matters.

The Mount of Olives was called the mountain of Three Lights, on account of—(1) the fire from the altar lighting it up at night; (2) from the first beams of the sun lighting up the summit ; (3) from the olive oil which it ede for lighting the lamps of the temple. The Mount of Olives was the starting-point for the na by means of fire beacons sent through- out the land when the appearance of the new moon was considered satisfactorily proved.

On the 30th day of certain months watchmen were stationed on the commanding heights around Jerusalem, and as soon as any one of them detected the new moon he hastened before the yresident of the Sanhedrin to apprise him of it.

Vhen its appearance was finally approved, a beacon fire was lighted on the Mount of Olives, and torches were moved to and fro in the night until answered from Kurn Surtabeh, a conical mountain projecting into the Jordan Valley ; from here the signal was carried to Gryphena, thence to the Haurfn, Beth Balten (Biram), and thence to the far east, until the whole land of the Captivity was waving in flames. It is related (Rosh-hashshanah, li.

2) that the Cuthewans of Samaria spoiled this system of signalling by putting up false lights, and that it was found necessary to send mes- sengers instead. See, further, art. New Moon. The Mount of Olives has also a réle to play in the future (Targum upon Ca 8').

When the dead shall live again, Mount Olivet is to be rent in twain (Zec 14‘), and all the dead of Israel shall come out thence; and those righteous persons who died in captivity shall be rolled under ground and shall come hath under the Mount of Olives. The Jews also believe (Midrash, Tehillim) that the Messiah will converse much on this mountain.

In connexion with the statement (Ezk 11%) that the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is on the east side of the city, Rabbi Janna says the Divine majesty (akesnah) stood 34 years on Olivet and preached, saying, ‘Seek ye the Lord | was in vain, returned to its own place. | Olivet.

OLIVES, MOUNT OF while He may be found ; call upon Him while He is near’ (Midrash, ZeAil/im), and then, when all Whether or not this story has a direct allusion to the ministrations of Christ, it is a true expression of His relation respectively to Jerusalem and_ to It is useless to seek for traces of His presence in the streets of the ten times since cap- tured city. It is impossible not to find them in the free space of the Mount of Olives (Stanley, SP 189). : Stanley (op. citat. p.

189) truly points out with regard to the Mount of Olives ‘that its lasting glory belongs not to the Old Dispensation, but to the New. Its very barrenness of interest in earlier times sets forth the abundance of those associations which it derives from the closing scenes of the Sacred History.

Nothing, perhaps, brings before us more satan the contrast of Jewish and Christian feeling, the abrupt and in- harmonious termination of the Jewish dispensa- tion,—if we exclude the culminating dad of the Gospel History,—than to contrast the blank which Olivet presents to the Jewish pilgrims of the Middle Ages, only dignified by the sacrifice of “the red heifer”; and the vision, too great for words, which it offers to the Christian traveller of all times, as the most detailed and the most authentic abiding-place of Jesus Christ.

’ ‘No name in Scripture calls up associations at once so sacred and so pleasing as that of Olivet. The “mount” is so intimately connected with the rivate life of our Lord, that we read of it and ook at it with feelings of deepest interest and affection. Here He sat with His disciples, telling them of the wondrous events yet to come; of the destruction of the Holy City, of the sufferings, the persecutions, and the final triumph of His followers’ (Porter’s Handbook to Pal.)

Here He was wont to retire for meditation and prayer. Here He was met by a concourse of people frum Jerusalem when He made His triumphal entry into the Holy City. Here He came on the night of His Bebeayel and past this mount He led His dis- ciples on the day He ascended to heaven. Ariane are many traditional sites on the Mount of Olives, but there are some that more particu- larly claim our attention.

The Garden of Gethsemane is to be looked for beyond the Kidron and at the foot of Olivet (Jn 18', Lk 22%), and the modern traditional site seems to be a likely locality, though both Robin- son (i. 347) and Thomson (Land and Book, p. 634) suggest it was higher up the hill. This site is robably the same as that alluded to by Eusebius, erome, and the Bordeaux Pilgrim, but there is no earlier tradition. The balance of opinion appears to be in favour of its being near the true site.

It is situated on the Olivet k of the Kidron, not far from the bridge, and immediately south of the road leading from the bridge to the summit of Olivet. On the other side of the road are the ‘Grotto of the Agony’ and the ‘Tomb of the Virgin’ (el-Jesmaniyeh of the Arabs, i.e. Geth- semane). There are continuous links of tradition uniting these chapels with the traditional spot early in the 4th cent., where the site may possibly have been fixed by the empress Helena, A.D. 326. See, further, art.

GETHSEMANE. Theodorus (A.D. 530) states, ‘and there is the Basilica of St. Mary the Lord’s Mother and her sepulchre’ ; and St. John of Damascus writing in the 8th cent. states that it existed then. A church was erected over it in the time of the empress Pul- cheria (A.D. 390-450); since the 8th cent. there has been an unbroken chain of tradition concern- ing the tomb. Bernard (A.D. 867) found it in ruins ; it had been a round church.

It was rebuilt OLIVES, MOUNT OF OLIVES, MOUNT OF 619 by ical & and is described by Sewulf and | about 40 ft. north and south, by 30 ft. east and illiam of T 'yre as it now exists. The Moslems handed it over to the Christians, A.D. 1363, but they still visit it on a certain day in the year. Eusebius (A.D. 833) states that Gethsemane was at the Mount of Olives, and was then a place of ae er for the faithful, and that the rock where udas betrayed Christ was in the valley of Jehoshaphat (tin.

Hieros). The Bordeaux Pil- im also places the same rock in the valley of ehoshaphat. St. Silvia (A.p. 379-388) describes the service at Gethsemane. Jerome (A.D. 393) says that Gethsemane was at the foot of the mountain, and that a church had been built over it. Eucherius (A.D. 427-448) alludes to the two famous churches where our Lord is said to have had discourse with His disciples, and that of the Ascension. Theodorus (A.D.

530) speaks of a Basilica on the spot where Christ taught His dis- ciples. The presumption is, then, that the Grotto of the Agony was the original site of Gethsemane. The olive trees of Gethsemane are not mentioned by any of the earlier pilgrims, and there is no tradition connecting the very old trees now in the garden with the past.

Modern tradition makes the triumphal entry of our Lord into Jerusalem over the summit of the Mount of Olives, and the scene of the lamentation over Jerusalem about half-way down the hill; but Stanley has shown conclusively that His journey lay by the southern road through Bethany—that by which mounted travellers at the present day spore Jerusalem, over the southern shoulder οἵ Olivet, between the summit which contains the tombs of the Prophets and the Mount of Offence.

‘There can be no doubt that this is the route of the triumphal entry, not only because, as just stated, itis and must always have been the usual approach for horsemen and for large cara- vans, such as then were concerned, but also because this is the only one of the three ap- proaches which meets the requirements of the narrative’ (Stanley, SP 191).

The road on leaving Bethany passes over a spur of Olivet which runs out to the south-east; from here a view is obtained of the southern part of the Holy City, then the road descends into a hollow, and mounting again by a rugged ascent it reaches a ledge of smooth rock from which the whole city bursts into view. This point is opposite to the south-east angle of the temple enclosure and con- siderably above it. ‘Nowhere else on the Mount of Olives is there a view like this.

By the two other approaches, one being over the summit and one over the northern shoulder of the hill, the city reveals itself gradually; there is no partial glimpse, like that which has just been described as agreeing so well with the first outbreak of popular acclamation, still less is there any point where, as here, the city and temple would sud- denly burst into view, producing the sudden and affecting impression described in the Gospel narra- tive’ (SP 193).

The last interview of our Lord with His dis- ciples before He ascended into heaven is stated to have taken place on the eastern slopes of Olivet, for ‘He led them out as far as to Bethany > 24); and it is further stated that ‘they returned to Jerusalem from the mount called Olivet, which is from Jerusalem a Sabbath day’s journey.

’ The traditional site, however, from very early times, has been the middle summit of Olivet, at the church of the Ascension; and there are those who consider that this is quite in keeping with the account in St. Luke's Gospel (see report of Schick, PEFSt, p. 317, 1896). The church of the Ascen- sion is a small octagonal structure within an enclosure of irregular polygonal form, measuring west.

It is in possession of the Moslems, and a minaret is close beside the west entrance, and is avery conspicuous feature in the landscape. Chris- tian sects are permitted on certain days to perform mass in the chapel. The chapel was built in 1834 on the plan of one built by the Moslems in 1617 on the ruins of the Crusading Church built 1130 and destroyed 1187. The latter was built on the ruins of the Basilica of Constantine. Dr. Schick (PEFSt p.

319, 1896) has carefully traced the indications of the original building from the ex- isting remains, and has proposed a restoration of the place, showing a round church open at the centre to the sky, with the entrance to west and altar to east. This church was built in the 4th cent., and a plan is given by Arculf, A.D. 680, of its restoration in the 7th cent. by the Patriarch Modestus. The footprints of Christ have experienced various and strange vicissitudes.

One is impressed on the pavement of the courtyard; the other has been transferred to the chapel at the south end of the main aisle of the Aksa Mosque in the temple enclosure (see Tobler, Siloahquelle u. Oecl- berg). Willibald (A.D. 922) and other writers speak of two columns within the church in memory of the two men who said, ‘ Men of Galilee, why stand ye gazing up into heaven?’ This site has now been transferred to the northern hill of Olivet, near Scopus, and is called ‘ Galilee.

’ The Pater Noster Chapel, south of the church of the Ascension, was erected in 1865 by the Princess de la Tour d’Auvergne, and is supposed to stand on an old traditional site of the Middle Ages. The intention of the Princess was to have within 24 small chambers, in which the ‘Lord’s Prayer’ should be written up in 24 different languages, so that pilgrims of all nationalities and all creeds might unite there in repeating the Lord’s Prayer.

Within recent years the Russians have erected a high tower and church on the commanding spur north-east of the church of the Ascension, over- looking the eastern slopes of Olivet. ‘From the Temple Mount to the western base of Olivet it was not more than 100 or 200 yards straight across, though of course the distance to the summit was much greater, say about half a mile. By the nearest pathway it was only 918 yards from the city gate to the principal summit.

Olivet was always fresh and green, even in earliest spring or during parched summer—the coolest, the Tiemanteee the most sheltered walk about Jeru- salem. Far across this road the temple and its mountain flung their broad shadows and luxu- riant foliage, spreading a leafy canopy overhead.

They were not gardens in the ordinary Western sense, through which one passed, far less orchards ; but something peculiar to those climes, where Nature everywhere strews with lavish hand her flowers, and makes her gardens—where the garden bursts into orchard, and the orchard stretches into field, till, high up, olive and fig mingle with the darker cypress and pine. The stony road up Olivet wound along terraces covered with olives, whose silver and dark-green leaves rustled in the breeze.

Here gigantic gnarled fig trees twisted themselves out of rocky soil; there clusters of palms raised their knotty stems high up into waving plumed tufts, or spread, bush like, from the ‘ound, the rich coloured fruit bursting in clusters rom the pod. Then there were groves of myrtles, ines, tall stately cypresses, and on the summit itself the gigantic cedars.

To these shady retreats the inhabitants would often come from Jerusalem to take pleasure or to meditate, and there one of their most celebrated Rabbis (R. Jochanan ben Saccai) was at one time wont in preference te OLIVET often resorted’ (Edersheim, Zhe Temple, p. 8). Lirexatora.—J. Tobler, Stloah * Jerusalem’ vol. ; EB FSt, 1889, p. 174 ff. ; Society. See also under JenvsaLem. C. WARREN. OLIVET (from Lat. olivetum, an oliveyard),— This form has been Mount of Olives in AV at 2S 15" and Ac 1:3.

It was taken from the Vulg. at the latter passage (‘a Monte has been followed nd cluding RV) except t 620 teach. Thither, also, Jesus with is called the Olive hil’). In 2S 15” the Vulg. has ‘David ascendebat Clinum oliuarum’; it is Cov. who introduces ‘Olivet’ here, and it is also RV changes into Amer. RV prefers Olivet to AV and RV the form in the Douay version. Olives. ‘the Mount of Olives’ in Lk 19” 915, See OLIVEs, ΜΟΥΝΤ oF.