Where is dying city gates

The sacrificial blood which the High Priest sprinkled inside the Holy of Holies was symbolic of a cleansing agent. This blood ritual not only symbolically cleansed the Temple, but it also represented the symbolic cleansing of the whole nation. Verse 11 contains a reference to the animals burned outside the camp. These were the animals that had been sacrificed for the sins of the priest, his family, and all the Jewish people. Their blood had been used for the sprinkling rites within the Holy of Holies and the Temple at large.

Normally, when these sacrifices were offered at other times during the year, these animals were then eaten at what could be called in the modern vernacular a holy barbecue, which was very festive in nature. On the Day of Atonement, however, these animals could not be eaten because they had become impure as a result of all the sins of the nation being transferred to them.

Instead, they had to be taken outside the camp and completely incinerated. It is this aspect of the Day of Atonement ritual that the author used to make his point.

Throughout this letter the author of Hebrews asserted that Christ's sacrificial death on the cross was superior to the whole Jewish sacrificial system. In this passage, through this Day of Atonement imagery and the allusion to the crucifixion in verse 12, the author of Hebrews laid Christ's sacrificial death side-by-side with the Jewish Day of Atonement.

Now, in a captivating way, the author focuses on a seemingly obscure feature in both the Day of Atonement ritual and Christ's crucifixion for the purpose of making his exhortation. This purpose comes to the fore in verse 12 where the author signals his application by using the word that is translated "then" or "therefore.

In the original language this verse is rich in meaning. In the sentence structure of the original text "Jesus" is emphasized for the purpose of stressing the suffering of Jesus as a human being. This point becomes more poignant when the author calls upon these believers to be willing to endure human suffering. This verse also asserts that the purpose for which Jesus went outside the gate to suffer was so that he could cleanse the people by means of his blood. According to verse 12 the result of that death is the cleansing of people.

The word translated "cleansing" is related to the word "holy. The phrase "outside the city gate" describes the location of Jesus' crucifixion. Jesus was crucified outside the gates of Jerusalem on a hill called Golgotha. This is the place where the author's analogy of animals that were burned outside the camp on the Day of Atonement intersects with the crucifixion of Jesus outside the gates of Jerusalem.

Having made the correlation between two obscure facets of both the Day of Atonement and the crucifixion, the author then gives the exhortation that arises out of this analogy. Verse 13 contains this practical application for the author's readers. Again, the first word of this verse signaled inference. In essence, the author is saying, "just as Jesus suffered and died outside the gates of Jerusalem for the purpose of making you holy and acceptable to God, you too need to go outside your gate, your camp or barracks and suffer for him.

In the language of the New Testament this is a strong call to respond appropriately to the message. In this case I believe the author is calling these believers to stop hiding from persecution and instead to be witnesses in spite of the threat of persecution. He was calling them to emulate Jesus by denying self and identifying with the same reproach and shame Jesus bore in his death on the cross.

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Posting Rules. Similar Threads. City gates. Jacques Nicolas Bellin, a French cartographer, mentions only 2 bastions on his map , while the Fine Arts Department draws the palace with three bastions. The Front Palace had - identically to the Grand Palace - a long roofed corridor leading to the main boat landing of the palace, in order to protect and screen off royalty.

The Front Palace with its 4 bastions on Kaempfer's sketch map - Ayutthaya's gates The City of Ayutthaya surrounded by the waters of what at that time was known as the Mae Nam, had two kind of gates: land and water gates. Water gates stood at the entry and exit of the canals running through the city, while land gates gave access extra-muros to the city's main streets.

He mentions 17 water gates. At the places where these rivers enter and leave the town, gates have been built consisting of two straight vertical posts about eight fathoms long and one and a half fathoms thick. These posts are on top connected by two horizontal beams and the space between these beams is provided with some wooden ornamentation.

Including the Petoutsiau or Gate of the Hearts the entrance to the court there are thus seventeen gateways. He wrote that there existed eight rivers within Ayutthaya with at each begin and end a gate, which makes sixteen gates and were the Gate of Victory has to be added as the 17th gate.

I believe Van Vliet did not really counted the gates, but just made a mathematical conclusion of the numbers of canals he thought to be in existence. There were likely less water gates as we will see later. There is still uncertainty on whether the Victory Gate was a land or water gate. Van Vliet mentions it as a water gate. In the Old Testimonies the Gate of Victory is also described as a water gate, but Phraya Boran Ratchathanin had its doubt and believed it was a land gate.

This triumphal arch could also have been called the Victory Gate as it was the location were the important processions towards the palace headed off. Detail of Kaempfer's drafted map - In the Old Testimonies dating back to the end of the Ayutthaya era is mentioned that there were twenty-three great gates with red-painted peaks, which could be divided in 12 water gates and 11 land gates.

Restored peaked gate of Bangkok's city wall dating back to the Fifth reign In the Ayutthaya era the gates had red peaks. Haunted gates 7 There is something more about the gates. Though the early habitants of Ayutthaya were Buddhists, they still conducted terrible human sacrifices. These primitive animistic rites were likely inherited from India, where such customs were apparently once prevalent. In the Jataka tales, a voluminous body of literature native to India concerning the previous births of Gautama Buddha, we find a reference to a foundation sacrifice mentioned in the Takkariya Jataka.

Now the chaplain caused the old gate to be pulled down, and the new was made ready; which done, he went and said to the king, "The gate is ready, my lord: to-morrow is an auspicious conjunction; before the morrow is over, we must do sacrifice and set up the new gate. A brahmin, tawny-brown and toothless, of pure blood on both sides, must be killed; his flesh and blood must be offered in worship, and his body laid beneath, and the gate raised upon it. It could've been made up, could've been nothing," he laughed.

So, we knew right away that the stories were true. When Pfanz tested the air around the vent with a portable gas analyser he discovered the reason: toxic levels of carbon dioxide.

Normal air contains just 0. These ultra-high levels of carbon dioxide are caused by the same geological system that created the area's hot springs and dramatic travertine terraces. Hierapolis is built on the Pamukkale fault, a 35km-long active tectonic fault zone where cracks in the Earth's crust allow mineral-rich water and deadly gases to escape to the surface.

One of them runs directly under the city centre and into the Ploutonion. But such proximity to the forces of nature came at a price: an active fault zone also causes earthquakes, which levelled the city in 17 AD, 60 AD, and again in the 17th and 14th Centuries.

Eventually, Hierapolis was abandoned. But Pfanz was still mystified by one thing: if this area is so deadly, why did the priests in the Ploutonion not die too? He returned to Hierapolis the following year and this time he studied the concentrations of the gas at different times of the day.

His conclusion: the animals, with their noses close to the ground, quickly suffocated in this toxic cloud, but the priests, standing taller, were breathing much lower levels of CO2 and were able to survive.