G. E. Post.
OLIVES, MOUNT OF (omy 17; LXX τὸ ὄρος τῶν ἐλαιῶν ; Vulg. Mons Olivarum).—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
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(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). :