Jesus healed man Pool Bethesda owned by Temple Asclepius
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| English: Statue of Asclepius, exhibited in the Museum of Epidaurus Theatre. Deutsch: Statue des Asklepios, ausgestellt im Museum des antiken Theaters von Epidauros. (Photo credit: Wikipedia) |
Jesus healed the man to simply show, his belief was in a false ido and Jesus was God.
The history of the pool began in the 8th century BC, when a dam was built across the short Beth Zeta valley, turning it into a reservoir for rain water;a sluice-gate in the dam allowed the height to be controlled, and a rock-cut channel brought a steady stream of water from the reservoir into the city The reservoir became known as the Upper Pool (בריכה העליונה). Around 200 BC, during the period in which Simon II was the Jewish High Priest, the channel was enclosed, and a second pool was added on the south side of the dam;although popular legend argues that this pool was used for washing sheep, this is very unlikely due to the pool's use as a water supply, and its extreme depth (13m).
In the 1st century BC, natural caves to the east of the two pools were turned into small baths, as part of an asclepieion;however, the Mishnah implies that at least one of these new pools was sacred to Fortuna, the goddess of fortune, rather than Asclepius, the god of healing. Scholars think it likely that this development was founded by the Roman garrison of the nearby Antonia Fortress, who would also have been able to protect it from attack the location of the asclepieion, outside the then city walls, would have made its presence tolerable to the Jews, who might otherwise have objected to a non-Jewish religious presence in their holy city.
In the mid 1st century AD, Herod Agrippa expanded the city walls, bringing the asclepieion into the city. When Hadrian rebuilt Jerusalem as Aelia Capitolina, he placed a roadway along the dam, and expanded the asclepieion into a large temple to Asclepius and Serapis. In the Byzantine era, the asclepieion was converted to a church.
Asclepius may first have been worshipped as a hero in Troika, Thessaly, which ancient mythographers generally regarded as the place of his birth, but to date archaeological excavations have yet to uncover his sanctuary there. Epidauros, on the other hand, was the first place to worship Asclepius as a god, beginning sometime in the 5th century BC. The asclepieion at Epidaurus is both extensive and well preserved. There is an asclepieion located on the south slopes of the Acropolis of Athens which dates to around 420 BC.
Starting around 350 BC, the cult of Asclepius became increasingly popular. Pilgrims flocked to asclepieia to be healed. They slept overnight ("incubation") and reported their dreams to a priest the following day. He prescribed a cure, often a visit to the baths or a gymnasium. Since snakes were sacred to Asclepius, they were often used in healing rituals. Non-venomous snakes were left to crawl on the floor in dormitories where the sick and injured slept.
Asclepeia provided carefully controlled spaces conducive to healing and fulfilled several of the requirements of institutions created for healing. In the Asclepieion of Epidaurus, three large marble boards dated to 350 BC preserve the names, case histories, complaints, and cures of about 70 patients who came to the temple with a problem and shed it there. Some of the surgical cures listed, such as the opening of an abdominal abscess or the removal of traumatic foreign material, are realistic enough to have taken place, but with the patient in a dream-like state of induced sleep known as "enkoimesis" (Greek: ἐγκοίμησις) not unlike anesthesia, induced with the help of soporific substances such as opium.
In the 1st century BC, natural caves to the east of the two pools were turned into small baths, as part of an asclepieion;however, the Mishnah implies that at least one of these new pools was sacred to Fortuna, the goddess of fortune, rather than Asclepius, the god of healing. Scholars think it likely that this development was founded by the Roman garrison of the nearby Antonia Fortress, who would also have been able to protect it from attack the location of the asclepieion, outside the then city walls, would have made its presence tolerable to the Jews, who might otherwise have objected to a non-Jewish religious presence in their holy city.
In the mid 1st century AD, Herod Agrippa expanded the city walls, bringing the asclepieion into the city. When Hadrian rebuilt Jerusalem as Aelia Capitolina, he placed a roadway along the dam, and expanded the asclepieion into a large temple to Asclepius and Serapis. In the Byzantine era, the asclepieion was converted to a church.
Asclepius may first have been worshipped as a hero in Troika, Thessaly, which ancient mythographers generally regarded as the place of his birth, but to date archaeological excavations have yet to uncover his sanctuary there. Epidauros, on the other hand, was the first place to worship Asclepius as a god, beginning sometime in the 5th century BC. The asclepieion at Epidaurus is both extensive and well preserved. There is an asclepieion located on the south slopes of the Acropolis of Athens which dates to around 420 BC.
Starting around 350 BC, the cult of Asclepius became increasingly popular. Pilgrims flocked to asclepieia to be healed. They slept overnight ("incubation") and reported their dreams to a priest the following day. He prescribed a cure, often a visit to the baths or a gymnasium. Since snakes were sacred to Asclepius, they were often used in healing rituals. Non-venomous snakes were left to crawl on the floor in dormitories where the sick and injured slept.
Asclepeia provided carefully controlled spaces conducive to healing and fulfilled several of the requirements of institutions created for healing. In the Asclepieion of Epidaurus, three large marble boards dated to 350 BC preserve the names, case histories, complaints, and cures of about 70 patients who came to the temple with a problem and shed it there. Some of the surgical cures listed, such as the opening of an abdominal abscess or the removal of traumatic foreign material, are realistic enough to have taken place, but with the patient in a dream-like state of induced sleep known as "enkoimesis" (Greek: ἐγκοίμησις) not unlike anesthesia, induced with the help of soporific substances such as opium.
