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The village is referenced in relation to five incidents, in which the word Bethany appears 11 times: [15].

In Luke —42 , a visit of Jesus to the home of Mary and Martha is described, but the village of Bethany is not named nor whether Jesus is even in the vicinity of Jerusalem.

The Crusaders called al-Eizariya by its Biblical name Bethany. The queen founded a large Benedictine convent dedicated to Sts.

Mary and Martha near the Tomb of Lazarus. Melisende's sister Ioveta , thenceforward "of Bethany," was one of the first abbesses. Melisende died there in ; her stepdaughter Sibylla of Anjou also died there in Melisende's granddaughter Sibylla , also later Queen of Jerusalem, was raised in the abbey.

After the fall of Jerusalem in , the nuns of the convent went into exile. The village seems to have been abandoned thereafter, though a visitor in mentioned Greek Orthodox monks attending the tomb chapel.

In the s, during the Mamluk period, Felix Fabri visited and described different places in the village, including a "house and storehouse" of Maria Magdalen , the house of Martha , the church of the sepulchre of Lazarus, and the house of Simon the Leper.

He described the village as being "well-peopled", with the inhabitants being saracen. In , the village was included in the Ottoman empire with the rest of Palestine , and in the tax-records it appeared as ' Ayzariyya , located in the Nahiya of Jabal Quds of the Liwa of Al-Quds.

The population was 67 households, all Muslim. The Ottomans built the al-Uzair Mosque [11] and named it in honor of Lazarus, who is revered by both Christians and Muslims.

In , Edward Robinson visited, and described it as a poor village of some 20 families. The population count included men only.

In , the PEF 's Survey of Western Palestine described the village named El Aziriyeh , as being on the side of a hill, with a ravine running down on the east side of it.

The houses were built of stone. The village was dominated by the remains of a Crusader building. A mosque with a white dome was built over what was traditionally the tomb of Lazaruz.

A second small mosque, dedicated to a Sheik Ahmed, was located to the south of the village. Around , Khalil Aburish, whose ancestors had officially been designated "guardians of the holy resting place of Lazarus", began promoting al-Eizariya as a tourist or pilgrimage destination.

In the population of El-'azarije was estimated to be about persons. In the early 20th century, visitors counted 40 family dwellings in the village.

In the census of Palestine conducted by the British Mandate authorities , the village had a population of Muslims and 9 Christians, [31] where 2 of the Christians were Orthodox, and 7 Roman Catholics.

The number included members of a Greek Convent. In the statistics , the population was 1,; 1, Muslims and 20 Christians, [34] while the total land area was 11, dunams , according to an official land and population survey.

During the Arab—Israeli War , and through the years —, al-Eizariya was controlled by Jordan. In , the population of Eizariya was 3, Since the Six-Day War in , al-Eizariya has been occupied by Israel , and lands to the east of the village were declared a closed military zone, cutting farmers off from the lentils and wheat crops they cultivated on the hilltops where Maaleh Adumim was later established.

Today, the town is overcrowded due to rapid population growth and a lack of town planning. After the accords , Israel has confiscated land from Al-Eizariya in order to build two Israeli settlements :.

In , the Israeli West Bank barrier was built across Eizariya's main road, curtailing the commerce in the strip of shops along the road, which drew both Arab and Jewish customers.

Archaeological excavations between and , directed by Father Sylvester J. Saller for the Franciscans of the Holy Land , revealed details of the previous Christian places of worship erected near the tomb.

Rock-cut tombs and the remains of houses, wine-presses, cisterns and silos were also unearthed. Pottery finds were dated to the Persian and Hellenistic periods.

The Tomb of Lazarus in al-Eizariya is a traditional pilgrimage destination. The tomb is the purported site of the miracle recorded in the Gospel of John in which Jesus raises Lazarus of Bethany from the dead.

The site, sacred to both Christians and Muslims , has been identified as the tomb of the gospel account since at least the 3rd century CE.

As the Catholic Encyclopedia of states, however, "It is quite certain that the present village formed about the traditional tomb of Lazarus, which is in a cave in the village.

The identification of this [particular] cave as the tomb of Lazarus is merely possible; it has no strong intrinsic or extrinsic authority. The tomb in al-Eizariya has been identified as the tomb of the gospel account since at least the 4th century AD.

Both the historian Eusebius of Caesarea [49] c. Several Christian churches have existed at the site over the centuries.

The first mention of a church is in the late 4th century, although Eusebius of Caesarea [51] and the Bordeaux pilgrim mention the tomb. In , Jerome writes of a church dedicated to Saint Lazarus called the Lazarium.

This is repeated by the pilgrim Egeria in In the existing structure and lands were purchased by King Fulk and Queen Melisende of Jerusalem and a large Benedictine convent dedicated to Mary and Martha was built near the tomb of Lazarus.

After the fall of Jerusalem in , the convent was deserted and fell into ruin with only the tomb and barrel vaulting surviving. By , a simple mosque had been built on the site.

The adjacent Roman Catholic Church of Saint Lazarus, built between and under the auspices of the Franciscan Order , stands upon the site of several much older ones.

In , a Greek Orthodox church was built just west of the tomb. The entrance to the tomb today is via a flight of uneven rock-cut steps from the street.

As it was described in , there were twenty-four steps from the then-modern street level, leading to a square chamber serving as a place of prayer, from which more steps led to a lower chamber believed to be the tomb of Lazarus.

The oldest house in present-day al-Eizariya, a 2,year-old dwelling reputed to have been or which at least serves as a reminder of the House of Martha and Mary, is also a popular pilgrimage site.

In , a new mosque , the second largest in the wider-Jerusalem area, was opened, having been funded by the charitable foundation of named Sheikh Khalifa bin Zayed Al Nahyan , President of the United Arab Emirates.

Capper and others have concluded that ancient Bethany was the site of an almshouse for the poor and a place of care for the sick.

There is a hint of association between Bethany and care for the unwell in the Gospels: Mark tells of Simon the Leper 's house there Mark —10 ; Jesus receives urgent word of Lazarus' illness from Bethany John — According to the Temple Scroll from Qumran , three places for the care of the sick, including one for lepers, are to be east of Jerusalem.

The passage also defines a minimum radius of three thousand cubits circa 1, yards around the city within which nothing unclean shall be seen XLVI— Since Bethany was, according to John, fifteen stadia about 1.

From this it is possible to deduce that the mention of Simon the Leper at Bethany in Mark's Gospel suggests that the Essenes , or pious patrons from Jerusalem who held to a closely similar view of ideal arrangements, settled lepers at Bethany.

Such influence on the planning of Jerusalem and its environs and even its Temple may have been possible especially during the reign of Herod the Great 36—4 BC , whose favour towards the Essenes was noted by Josephus Antiquities Reta Halteman Finger approves Capper's judgment that only in the context of an almshouse at Bethany, where the poor were received and assisted, could Jesus remark that "The poor you will always have with you" Mark ; Matthew without sounding callous.

Capper and Ling note that it is only in Bethany we find mention of the poor on the lips of the disciples, who object that the expensive perfumed oil poured over Jesus there might have been sold and the proceeds given to the poor Mark ; Matthew —9; John —6 [where the objection is made by Judas] ; this objection may have been made in embarrassment and may also suggest a special connection between Bethany and care for the poor.

It has also been suggested, based on the names found carved on thousands of ossuaries at the site, that Bethany in the time of Jesus was settled by people from Galilee who had come to live by Jerusalem.

This would explain why Jesus and the disciples, as Galileans, would find it convenient to stay here when visiting Jerusalem.

Galilean pilgrims avoided potential conflict with Samaritans by travelling south on the eastern side of the Jordan.

Bethany was the last station on their route to Jerusalem after crossing the river and taking the road through Jericho up into the highlands.

A respectful distance from the city and Temple, and on the pilgrim route, Bethany was a most suitable location for a charitable institution.

It is not surprising that an Essene hospice had been established at Bethany to intercept and care for pilgrims at the end of the long and potentially arduous journey from Galilee.

The house combined this work with care for the sick and destitute of the Jerusalem area. Thus Bethany received its name because it was the Essene poorhouse par excellence, the poorhouse which alleviated poverty closest to the holy city.

From Wikipedia, the free encyclopedia. Redirected from Bethany. For Bethany beyond the Jordan, see Al-Maghtas. For other uses, see Bethany disambiguation.

Municipality type B in Jerusalem, State of Palestine. Municipality type B. Location of al-Eizariya within Palestine.

Main article: Tomb of Lazarus. Palestinian Central Bureau of Statistics. The Talmud adds that the figs of Beth Hini ripened earlier than elsewhere and that fig trees disappeared as a result of the siege of Jerusalem.

These fruits have given the name to the place Beth-Phagi, a place according to the Gospels near Bethany. We would identify Bethany with the present village of el-Azarieh, inhabited by Muslims and Christians.

Village Statistics, April, Quoted in Hadawi, , p. Abu Dhabi: Oil and Beyond. Hurst Publishers. Aburish, S. Children of Bethany: the story of a Palestinian family.

Albright, W. American Schools of Oriental Research, Annual. Barron, J.

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