↑ tên Latin đầy đủ là Colonia Aelia Capitolina, một thành phố do hoàng đế Hadrianus xây dựng trên vùng Jerusalem, và bị quân đội La Mã chiếm đóng, rồi bị phá hủy từ năm 70 sau Công nguyên
↑ hành trình của một người Burdigalense (nay là Bordeaux, Pháp) hành hương tới Đất Thánh
↑ Cổng đài danh dự của thủ tướng ở Constantinople, trụ sở chính phủ của sultan đế quốc Ottoman, chỉ chính phủ đế quốc Ottoman
↑ Geschichte der europäischen Staaten, Geschichte des östreichischen Kaiserstaates, János Nepomuk Jozsef Mailáth (gróf), Band 4, Seite 262, F. Perthes, Hamburg 1848.
↑ bình phong gồm các ảnh Thánh ngăn cách giữa hậu điện và phần còn lại của nhà thờ
↑ "Này là Người", lời tổng trấn Pilate nói với dân Do Thái khi đưa chúa Giêsu sau khi bị đánh đòn ra cho họ xem
↑ Đường đau khổ = đường mà chúa Giêsu vác thập giá đi từ dinh tổng trấn Pilate tới đồi Golgotha để chịu đóng đinh
↑ "nhà thờ Thánh Phêrô nghe tiếng gà gáy", theo Thánh kinh, Phêrô đã chối là không quen biết chúa Giêsu 3 lần trong đêm chúa Giêsu bị bắt, cho tới khi nghe tiếng gà trống gáy lúc rạng đông thì ông tỉnh ngộ, ăn năn hối tiếc lời chối của mình
↑ [Toynbee, Jocelyn M. C. Death and Burial in the Roman World, pp. 48-49, JHU Press. 1996. ISBN 0-8018-5507-1. An exception in the Classical World were the Lycians of Anatolia. There are also the Egyptian mortuary-temples, where the object of worship was the deified royal person entombed, but Egyptian temples to the major gods contained no burials. For an extreme example, see ancient Delos.
↑ See Discoveries at Archaeological excavations at Meleke.
↑ Given that the area of Golgotha was understood by the early Jerusalem church to have been further south than the site now occupied by the Church of the Holy Sepulchre, it would certainly have been miraculous if, given the history here outlined, Constanline's workmen had struck the right tomb. […] We can deduce from the late second-century evidence of Melito of Sardis that the Jerusalem church pointed out Golgotha as lying under the colonnaded streets of the forum or the adjacent Cardo Maximus or Decumanus. This location is confirmed by the evidence of Eusebius, writing in his Onomasticon. The site of Golgotha was close to the temple of Venus, built by order of the emperor Hadrian, but further south. With Constantine came a relocation of Golgotha. The emperor made the identification of the site as actually lying under the temple of Venus. He wished to destroy this and replace it with a new Christian temple in honour of the 'saving sign', the cross, which had proved the instrument of his success. Proof of his having chosen the correct site, for those who may have been doubtful amongst the Jerusalem church, came with the finding of the wood of Christ's cross in the course of excavating the Hadrianic fill. The matter was clinched when an empty tomb was discovered and heralded as being that belonging to Christ. Further tombs which came to light were simply cut away. […] Christians began to see the rock of the cross as being the precise place where Jesus' cross had been positioned; the decorative cross was believed to have replaced the cross of wood on which the Saviour had died. The rock of the cross, the former Venus shrine, became Golgotha itself.It may well have been that the belief that Hadrian built a temple on Golgotha led to the idea that pagans wished to annihilate sites with Christian significance in general, so that it was precisely for this reason that the Christians were inclined to accept that the birthplace of Christ was in the cave of Tammuz-Adonis in Bethlehem. But the evidence suggests that Hadrian did not build his temple exactly over Golgotha, and that neither the Rock of Calvary nor the supposed Tomb of Christ was venerated by Christians before the fourth century. - Christians And The Holy Places - The Myth Of Jewish-Christian Origins, Joan E. Taylor, Clarendon Press Oxford, Oxford University Press 1993.
↑ "However, around 398 Jerome vehemently dismissed the legend as a fable (in Matt. xvii. 33). He repeated the reference to the person discoursing on Ephesians, but he went on to say that it was just "a popular interpretation", which was "pleasing to the ears" of people. Nevertheless, Golgotha did not gain its name because of Adam's skull, but because it was local jargon for "execution place", or "place of beheading". He explained that outside the gate of Jerusalem there were areas where criminals were executed, and these were each called "Golgotha", even in his day. Jesus was therefore killed in "the field of the condemned", as a criminal among criminals. Furthermore, said Jerome implicitly arguing against Origen, the Jews did not have a tradition that Adam was buried at Golgotha. Jerome knew of the tradition of Adam's burial at Hebron (cf. Lib. loc. 75.23). Since Jerome was familiar with Jerusalem and its surroundings, his first-hand knowledge of the language of the local population provides weighty evidence for a proper understanding of the name "Golgotha". Perhaps, if there were other "execution places" around Jerusalem, this would account for Cyril of Jerusalem's specification of the "Christian Golgotha" in his lectures as being "pre-eminent" (Cat. xiii. 39, or x. 19), a double entendre of a word which appears to refer both to the physical height of the hill (part rock, part fill) of Golgotha and to its importance.- "Christians And The Holy Places - The Myth Of Jewish-Christian Origins", Joan E. Taylor, Clarendon Press Oxford, Oxford University Press 1993, p.130
↑ "Golgotha was no longer seen as the site as a whole but as the rocky outcrop with the cross on its summit. It became one of the many sacred sites within a growing complex of shrines and buildings. The actual form of the rock was obscured and no one realized just how unlikely a place it would have been for a crucifixion; it was naturally hollow and stood 12 metres above bedrock on the east, and 5 metres above bedrock on the west. In other words, any Roman soldiers who wished to crucify three people on the top of this unstable spur would have had to overcome enormous difficulties, to say the least." - "Christians And The Holy Places - The Myth Of Jewish-Christian Origins", Joan E. Taylor, Clarendon Press Oxford, Oxford University Press 1993, p.131
↑ Mộ trong Vườn, một ngôi mộ nằm bên ngoài tường thành cổ Jerusalem gần Cổng Damascus
