The North: Galilee and
Golan Region Sites
The following list includes both Bible citations and other ancient sources for each site in this region:
Akko, Acre, Acco or Ptolemais: Biblical References: Judges 1:31; Acts 21:7; Apocryphal and Deuterocanonical Books: 1 Maccabees 5:15: This passage mentions Jews in Ptolemais during the time of the Maccabean revolt.and 1 Maccabees 10:1: Here, Ptolemais is noted as a significant city during the Hellenistic period. In Ancient Texts and Historical Accounts: Josephus -Antiquities of the Jews: Josephus frequently mentions Ptolemais in the context of various historical events involving the Jews, including conflicts and alliances. In Antiquities 13.12.5, Josephus refers to the sieges and captures of Ptolemais in the Hasmonean period. The Wars of the Jews: Ptolemais is mentioned as a strategic and significant city in the region during the Roman-Jewish wars. Wars 2.18.5 notes a conflict involving Herod the Great. Strabo's Geography: Strabo references Ptolemais in his geographical accounts as a major city of the Phoenician coast. Pliny the Elder's Natural History: Pliny mentions Ptolemais in his descriptions of the geography and significant cities of the Levant. In Talmudic References: Babylonian Talmud, Megillah 6a: "From Acco to the north is outside the Land [of Israel]."
Banias: Josephus' -Antiquities of the Jews: Josephus provides historical details about Caesarea Philippi, particularly in relation to its founding and significance during the Herodian period. Antiquities 18.2.1 describes the founding of the city by Philip the Tetrarch, who named it Caesarea in honor of Augustus Caesar, adding "Philippi" to distinguish it from Caesarea Maritima. The Wars of the Jews: Josephus mentions Caesarea Philippi in the context of Roman-Jewish conflicts. Wars 3.9.7 describes how Vespasian made a camp there during the Jewish War. Pliny the Elder's Natural History 5.15.16: Pliny mentions Caesarea Philippi as part of the region of Syria, noting its geographical location and significance. Eusebius' Ecclesiastical History 1.6.3: Eusebius records the tradition that this was the place where Christ first promised the keys of the kingdom of heaven to Peter.
Bethsaida: (Matthew 11:21; Mark 6:45ff; Luke 9:10; 10:13; John 1:44; 12:21)
Beth Shean: (Joshua 17:11; Judges 1:27; I Samuel 31:10; I Kings 4:12)
Caesarea Philippi (Banias): (Matthew 16:13-20; Mark 8)
Capernaum: (Matthew 4:12-16; 8:5; Mark 1:21; 2:1; Luke 4:23, 31-41; 7:1; 10:13-15; John 4:46; 6:17, 24, 59)
Chorazin: (Matthew 11:21; Luke 10:13)
Gamla: Josephus provides the most detailed account of Gamla in "The Jewish War" (Book 4, Chapters 1-7): Josephus describes the siege of Gamla by the Roman general Vespasian in 67 CE. He provides a vivid account of the city's defense, the difficulties faced by the Romans due to the city's geography, and the eventual fall of Gamla. According to Josephus, Gamla was a fortress on a steep hill, making it challenging for the Romans to capture. He also mentioned the place in the "Antiquities of the Jews" (Book 14, Chapter 15, Section 4): Josephus also mentions Gamla briefly in connection with earlier historical events and geography. Pliny the Elder, in his "Natural History" (Book 5, Chapter 15), the Roman author Pliny the Elder mentions Gamla in the context of the geography of the region. While his reference is brief, it highlights Gamla's strategic significance. Gamla is mentioned in Jewish rabbinic literature, particularly in the Jerusalem Talmud. The references are generally more related to its geographical and agricultural significance rather than military history: Yerushalmi Terumot 8:3: Mentions Gamla in the context of agricultural produce and tithing regulations. Ptolemy's Geography in "Geographia" (Book 5, Chapter 15), Claudius Ptolemy lists Gamla among the cities in the region of Batanea in the 2nd century CE. Eusebius of Caesarea, a 4th-century Christian historian, mentions Gamla in his "Onomasticon". He identifies it as a city in the region of Gaulanitis, adding that it was in ruins by his time.
Haifa: Haifa is first mentioned in the Talmud (c. 1st–4th century CE). Eusebius, the early Christian theologian and biblical topographer, referred to it as Sykaminos or Latinized as Sycaminum. The town was conquered in 1100 by the Crusaders, who called it Caiphas.
Hazor: (Joshua 11:11-13; Judges 4:2; 1Kings 9:15; 2 Kings 15:29)
Jezreel (Joshua 17:16; 19:18; Judges 6:33; I Kings 4:12; Hosea 1:5)
Jordan River (Genesis 13:10,11; Numbers 34:12; Joshua 3; Judges 12:5,6; Mt. 3)
Kfar Cana or Khirbet Cana: 2 locations (John 2:1-11; 4:46-54; 21:2)
Kursi Cliff (Matthew 8:28-34; Mark 5:1-20; Luke 8:26-39)
Ma’ayan Harod (Judges 7:7)
Megiddo (Judges 1:27; 5:19; I Kings: 9:15; 2 Chronicles 35:22; Zechariah 12:12; Revelation 16:16)
Mt. Carmel (Joshua 19:26; The most famous text can be found in the Books of Kings, that recorded a time when Elijah challenged 450 prophets of Baal to a contest at the altar on Mount Carmel to determine whose deity was genuinely in control of the Kingdom of Israel. I Kings 18-19; 2 Kings 2:25; 4:25; Isaiah 33:9; 35:2; Jeremiah 46:18; Amos 1:2, 9:3; Song of Solomon 7:5).
Mt. of Beatitudes (Matthew 5-7)
Mt. Hermon (Deuteronomy 3:8-9; 4:48; Psalm 89:11-12, 133:3; Joshua 12:5)
Mt. Tabor (Judges 4-5; Psalm 89:12; Hosea 5:1; Matthew 17:1-13; Mark 9:2-8; Luke 9:28-36)
Nain (Luke 17)
Nazareth (Matthew 2:23; Luke 1:26; 2:39, 51; 4:16; 28-30; John 1:46; 2:45-46)
Nof Ginnosar Boat (Matthew 17:24-27)
Qatzrin (none)
Rosh Hanikra (none)
Sea of Galilee (Number 34:11; Joshua 12:3; 13:27; Matthew 4:18-22; 8:23 15:29; Mark 4:35-41; 5:1; Luke 5:1-11; John 21:1-23)
Tabgha (Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-14; 21)
Tiberias (John 6:23, John 21:1: in both cases John referred to a place “from which” the crowds had come.) There is no mention of Jesus going into the city, though He clearly had friends there. Josephus mentioned the place, as did Pline, Ptolemy and Eusebius. Both Talmuds mention the city.
Yardenit (Matthew 3, scene of the baptism of Jesus). This site offers a place to recall this critical event that was used by the New Testament writer as evidence of the Person and position of Christ (see Hebrews 1:5).