capernaum Summary and Overview

Nahum's town, a Galilean city frequently mentioned in the history of our Lord. It is not mentioned in the Old Testament. After our Lord's expulsion from Nazareth (Matt. 4:13-16; Luke 4:16-31), Capernaum became his "own city." It was the scene of many acts and incidents of his life (Matt. 8:5, 14, 15; 9:2-6, 10-17; 15:1-20; Mark 1:32-34, etc.). The impenitence and unbelief of its inhabitants after the many evidences our Lord gave among them of the truth of his mission, brought down upon them a heavy denunciation of judgement (Matt. 11:23). It stood on the western shore of the Sea of Galilee. The "land of Gennesaret," near, if not in, which it was situated, was one of the most prosperous and crowded districts of Israel. This city lay on the great highway from Damascus to Acco and Tyre. It has been identified with Tell Hum, about two miles south-west of where the Jordan flows into the lake. Here are extensive ruins of walls and foundations, and also the remains of what must have been a beautiful synagogue, which it is conjectured may have been the one built by the centurion (Luke 7:5), in which our Lord frequently taught (John 6:59; Mark 1:21; Luke 4:33). Others have conjectured that the ruins of the city are to be found at Khan Minyeh, some three miles further to the south on the shore of the lake. "If Tell Hum be Capernaum, the remains spoken of are without doubt the ruins of the synagogue built by the Roman centurion, and one of the most sacred places on earth. It was in this building that our Lord gave the well-known discourse in John 6; and it was not without a certain strange feeling that on turning over a large block we found the pot of manna engraved on its face, and remembered the words, 'I am that bread of life: your fathers did eat manna in the wilderness, and are dead.'", (The Recovery of Jerusalem.)

(village of Nahum) was on the western shore of the Sea of Galilee. #Mt 4:13| comp. John 6:24 It was in the "land of Gennesaret," [ #Mt 14:34| comp. John 6:17,21,24 ] It was of sufficient size to be always called a "city," #Mt 9:1; Mr 1:33| had its own synagogue, in which our Lord frequently taught, #Mr 1:21; Lu 4:33,38; Joh 6:59| and there was also a customs station, where the dues were gathered both by stationary and by itinerant officers. #Mt 9:9; 17:24; Mr 2:14; Lu 5:27| The only interest attaching to Capernaum is as the residence of our Lord and his apostles, the scene of so many miracles and "gracious words." It was when he returned thither that he is said to have been "in the house." #Mr 2:1| The spots which lay claim to its site are, 1. Kahn Minyeh, a mound of ruins which takes its name from an old khan hard by. This mound is situated close upon the seashore at the northwestern extremity of the plain (now El Ghuweir). 2. Three miles north of Khan Minyeh is the other claimant, Tell Hum, --ruins of walls and foundations covering a space of half a mile long by a quarter wide, on a point of the shore projecting into the lake and backed by a very gently-rising ground. It is impossible to locate it with certainty, but the probability is in favor of Tell Hum.

CAPER'NAUM (town of Nahum), a city of great interest as the home of Jesus after he left Nazareth. Though it fills a large place in the gospel narrative, it is not once mentioned in O.T. history, nor in any portion of the Bible except the four Gospels. It is called Christ's "own city," Matt 9:1, and it was the scene of some of his most remarkable miracles, labors, and discourses. Matt 8:5-14; 2 Cor 9:2; Matt 17:24; John 6:17-59;Deut 4:46, etc. Much exploration, study, and discussion have been given to determine its true site, but the question is still unsettled. The gospel narrative throws some general, though not very definite, light upon the location of this lost city. It was (1) a city of Galilee, Luke 4:31; (2) by the lake-coast. Matt 4:13; John 6:17, Jud 6:24; (3) with collectors of customs, and probably a custom-house, Matt 17:24; Mark 2:1, 2 Kgs 22:14; Luke 5:27 compared with Matt 9:1,Gal 1:9; (4) it had a noted synagogue, built by a Roman centurion, Matt 8:5; Mark 1:21; Luke 7:1,1 Chr 6:5; (5) it was joined with Chorazin and Bethsaida in the woes pronounced upon them by Christ, and its complete destruction was predicted. Matt 11:20-23; Luke 10:13-15; (6) it has been inferred also from the Scriptures that Capernaum was in the land of Gennesaret, but this is not certain. Comp. Matt 14:34 with John 6:16-17, John 6:24-25. These indicate that the city was on the west side of the Sea of Galilee, and near its northern end. Two places have been mainly urged as marking the site of ancient Capernaum:(1) Khan Minyeh, supported by Robinson (1852), Macgregor (1864), Porter (1875), Kiepert, Sepp, and by members of the recent British and American Palestine Exploration Societies (Kitchener and Merrill); (2) Tell Hum, maintained by Dr. Wilson, Major Wilson, W. M. Thomson, Stanley, Hepworth Dixon, Ritter, Baedeker, Delitzsch, Plumptre, Schaff, and others. Tell Hum is a ruin near the Sea of Galilee, about two miles south-west of where the river Jordan enters the sea. Khan Minyeh is a Saracen inn on the northern extremity of the plain of Gennesaret (el-Gkuweir), about 5 miles south-west of the mouth of the Jordan and 2 1/2 to 3 miles below Tell Hum, and situated near the lake. Several other places have been suggested:as Ain Mudaumrah, once urged, but afterward abandoned, by Tristram, and ruins near Bethsaida Julias; but their claims are generally regarded as not well supported. The argument from tradition is divided between Khan Minyeh, and Tell Hum, but prevailingly in favor of Tell Hum. Conder (Tent Work in Palestine, ii. 182) claims Jewish and Arab tradition for Khan Minyeh, but Dr. Thomson and Furrer claim it decidedly for Tell Hum. The arguments for Khan Minyeh, briefly stated, are: (1) It is near the Gennesaret, from Khan Minyeh. (From a Photograph taken for the Palestine Exploration Fund.) sea-shore, while Tell Hum is at some distance from the shore; (2) it is in the land of Gennesaret, if Gennesaret is identical with el-Ghuweir; (3) it is well located for a custom-house, on the highway from Jerusalem to Damascus. The arguments in support of Tell Hum mainly are; (1) The extensive ruins, covering a space half a mile long by a quarter of a mile wide, indicate a large city like Capernaum; (2) the ruins of a large synagogue have been discovered there; (3) when Christ crossed the lake from Capernaum, Mark 6:33, the crowd ran around the end of the lake to meet him; and it is claimed that Tell Hum is more likely, therefore, to have been his starting-point than Khan Minyeh; (4:) Josephus, wounded on the plain of Batikha, at the north end of the lake, was carried to Capernaum, most likely the nearest place -- not, therefore, at Khan Minyeh, but Tell Ham; (5) historical narratives of the sixth and seventh centuries and the Jewish and Arab tradition appear to favor Tell Hum as Capernaum; (6) the identity of name, for Capernaum means " the village" (Kefe or Kafr) "of Nahum," and Tell Hum means "the mound or ruins of Hum" -- i. e. Nahum. The strongest argument against Khan Minyeh is the absence of ruins of sufficient importance to indicate a city of the size of Capernaum. The English Survey party in 1866 dug up at Khan Minyeh chiefly fragments of pottery; Kitchener in 1877 examined the more extensive excavations, bringing to light what appeared to him to be a wall of squared stones. Robinson conjectures that the ruins of Capernaum were transported to Tiberias,but Tiberias was already built when Capernaum was in its prosperity. Those who place Capernaum at Khan Minyeh usually locate Chorazin at Tell Hum and Bethsaida at Et-Tabigkah. This theory leaves the important ruins at Kerazeh to be explained. As the latter cannot be ignored, they form a strong objection to Khan Minyeh. If, however, Capernaum was at Tell Hum, then Chorazin was doubtless at Kerazeh, and no important ruins remain unexplained. At present, therefore, the arguments are strongly in favor of Tell Hum, but a final decision of the question must wait further excavations. The explorations of the English society organized in 1878-1879 for the purpose of determining the sites of the three cities may furnish information for the satisfactory settlement of this question. Ruins at Tell Hum. -- The most remarkable ruin at Tell Hum is that of a Jewish synagogue. Around this, and up the slope behind it, are the remains of an ancient town; the walls of many private houses can be traced, and the appearance of a main street leading toward ancient Chorazin. The synagogue was about 75 feet long by 58 feet wide; its walls were built of hard white limestone, almost marble, resting on basaltic rock. Portions of columns, pedestals, capitals of the Corinthian order, and blocks of stone have been uncovered on its site, and on the lintel of a door a representation of the pot of manna was discovered, recalling the words of Jesus: "Your fathers did eat manna in the wilderness, and are dead." John 6:49. If Tell Hum is Capernaum, then this synagogue was doubtless the one which Ruins at Tell Hum. (From a Photograph. Palestine Exploration Fund.) the pious Roman centurion built, Luke 7:1-10, and in which Jesus taught. North of the town are two tombs, one built under ground of limestone blocks after the hard basaltic rock had been cut away; the other above ground and whitewashed within and without, as in our Lord's day. Matt 23:27. The road from Khan Minyeh to Tell Hum now leads over the rocks at some height above the lake. It is a narrow path, more like an ancient conduit than a road. From this height the view extends to Tiberias. A short distance from Khan Minyeh by the seashore is Ain et-Tin, or ''Fig Spring" (which Dr. Robinson erroneously identified with the spring "Kapharnaum," mentioned by Josephus). A mile farther north is the charming bay Et-Tabigkah, by which some locate western Bethsaida, but at which, more probably, was the suburb and harbor of Capernaum; here is a very copious fountain abounding in fish (probably the "Kapharnaum " of Josephus), and a large stream which turns a mill and once watered, through an aqueduct, the plain of Gennesaret. The road from Et-Tabigkah continues northward along the bank, on which several springs and the remains of buildings are to be seen, until it reaches Tell Hum. From thence northward to Kerazeh, probably Choraziri, is about 2 miles, and there are traces of a paved road which connected the city with the great caravan-road to Damascus. Following the shore of the lake to the north-west about 2 miles, where the Jordan empties into the Sea of Galilee, is Abu Zuny, which Dr. Thomson regards as Bethsaida, the birthplace of Peter and Andrew. The ruin of all these cities has been so complete as to render their very sites doubtful, and strikingly to remind us of the fearful prediction of our Lord concerning them. Matt 11:21-23.

("the village of Nachum".) N.W. of sea of Tiberius, in the land of Gennesaret (now El Ghuweir. compare Matthew 14:34 with John 6:17; John 6:21-24), a most populous and prosperous region. By some identified now with the mound at Khan Minyeh; by others with Tell Hum. Visited by Jesus for a few days (John 2:12); afterward "His own city" and home, to which He retired from Nazareth (where He was reared, as in Bethlehem He was born), when He heard that Herod Antipas, who often resided at Sepphoris, or Diocaesarea, near Nazareth, had imprisoned John the Baptist. Capernaum was less conspicuous, and more suited to be the center of the unobtrusive but energetic ministry of Jesus in Galilee. Remains of ancient potteries, tanneries, etc., still are seen at Tabiga, the manufacturing suburb of Capernaum The prophet Isaiah (Isaiah 9:2) had foretold that this region, namely, Zabulon and Nephthalim, the one most bordering on Gentile darkness, was to be the first to see the great light (Matthew 4:12-16). Designated "His own city" (Matthew 9:1; Mark 2:1, "at home," KJV "in the house".) The scene of most of His mighty words, and therefore the most guilty in its impenitence. Matthew 11:20-24; "exalted unto heaven" in privileges, it was doomed for neglect of them to be "brought down to hell." Josephus mentions a fountain in Gennesaret, "Capharnaum," identified by some with Ain et Tin (the spring of the fig tree) near Khan Minyeh. The "round fountain" is three miles southward. Tell Hum is three or four miles more to the N. than Khan Minyeh, and so more convenient for the people to run round the N. end of the lake afoot to the E. side while Jesus crossed there by water (Mark 6:32-33). Hum is the last. syllable of Kefr na hum, and was used as an abbreviation. Tell Hum is the site, according to Arab and Jewish tradition. It is on a point of the shore running into the lake, and backed by rising ground, three miles from where the Jordan enters the lake. Ruins of walls and foundations cover a space half a mile long by a quarter wide. Josephus says: "Gennesaret plain is watered by a most fertile fountain, which the people call Capharnaum. Some have thought this fountain a vein of the Nile, since it produces a fish like the coracinus in the lake near Alexandria." The round fountain at Tabiga, two miles S. of Tell Hum, meets the requirements of Josephus' description. Tristram (Land of Israel) fixes on the round fountain Ain Mudawarah as the fount meant by Josephus (and the site of Capernaum); for he found in it the siluroid catfish or coracine, identical with that of the ponds of Lower Egypt. But this site is too far S., and the catfish is found in the lake also, and was probably in Tabiga. The recent discovery of the aqueduct which once led Tabiga's waters into the plain of Gennesaret, watering the plain as Josephus describes, decides the question. And the city's site needs not to be put close to the fountain bearing its name in the time of Josephus. The synagogue called "the White Synagogue," is 74 ft. 9 in. long, and 56 ft. 9 inches broad, built N. and S., with three entrances at the S end. Luke 7:5; the centurion (probably of the detachment quartered there, for it was large enough to be called a "city ") "hath built us a (Greek text has "the"), i.e. our, synagogue," the only one in the place. Jairus was its "ruler." Vine leaves, and the pot of manna, are still to be seen among the rich carvings of the ruins Of the lintel at Tell Hum. If Jesus' discourse at Capernaum (John 6:31-32) was delivered in the synagogue of what is now Tell Hum, how appropriate is the Jews' reference to the manna, and His reply, "My Father giveth you the true bread from heaven." Capernaum was lower than Nazareth and Cana, from whence He "went down" to it (John 2:12; Luke 4:31); the "exalted" in Matthew 11:23 is not in respect to physical but spiritual elevation. There was a receipt of customs there of the commerce both of the lake and of the caravans passing by land by "the way of the sea" southwards. Here Levi, or Matthew, was called (Matthew 9:9; Matthew 17:24). Simon Peter and Andrew belonged to Capernaum (Mark 1:21-29), and perhaps received Jesus' call at the adjoining sea beach (Mark 1:16-17). He healed the centurion's servant there, and Simon's wife's mother (Matthew 8:5; Matthew 8:14), the paralytic (Matthew 9:1), the unclean demon-possessed man (Luke 4:33). The nobleman's son at Capernaum was healed by Jesus at Cana (John 4:46). Jesus' teaching humility by a child occurred here (Mark 9:33-36). The utter uncertainty of the site shows the exact fulfillment of its doom foretold by the Lord.