525. Ianna. Numbers 21:20; K. 104:6; L. 267:91.
Textual variant has Phasga (Greek) as also the Latin Fasga.
Summary of biblical verse to give location.
526. Iessa (Iassa). Numbers 21:23; K. 104:9; L. 267:94.
Textual variant Medaban (Latin).
Summary of biblical notations from Isaia 15:1 and Jeremiah 48:21, 34 with a very generalized location perhaps on border of the two regions. Vulgate has Iasa, Iassa and Iaser. Perhaps Khel Lirr for the Onomasticon 's site and nearby Kh Iskander or 'Aleiyan for Iron Age.
In Interpretation of Hebrew Names "Iassa, halved or make a charge" (82).
527. Iazēr. Numbers 21:32; K. 104:13; L. 267:98.
Detailed location and summary of biblical information from Joshua 13:25, Isaiah 16:8, Jeremiah 48:32, and Joshua 21:37. Usually Perea (K. 12:28) is used for Transjordan not for the specific province. In K. 12:3 a Iazer is 8 rather than 10 miles from Philadelphia. The Latin omits the "of Palistinē." Did some editor, in his time, know that Perea should not be called Palestinē? Perhaps Onomasticon 's location is at Kh sar , but Kh jazzir is biblical site. Others see Tell 'areme as Eusebius' site. All are near present Nau 'r .
528. Iordanēs. Numbers 22:1; K. 104:20; L. 267:6.
The rivers as noted before are all suspect in the Onomasticon but this one is in the proper order. The Jordan valley is the Aulon (K.14:22).
In Interpretation of Hebrew Names "Iordania, their descent or their possession or seeing judgment" (140).
529. Ietabatha. Deuteronomy 10:7; K. 104:23; L. 267:9.
Simple biblical notation (see K. 104:4).
530. 'Ierichō. Deuteronomy 32:49; K. 104:25; L. 267:10.
Summary of biblical events including New Testament times (I Kings 16:34 and Matthew 20:29) with incidental archaeological concern. No locations are given. The New Testament data may be an original contribution of Eusebius or may be a still later editor.
Procopius 905C says 52 miles to Neapolis. But in 1016A he quotes this entry exactly. The Madaba map follows Eusebius' spelling and location. In Tabula Peutinger it is 12 miles from Archaelaud (K. 45:1) and 32 miles to Neapolis (K. 4:28). A bishop was present at the Council of Nicea.
The three cities are not clearly located or identified. The New Testament one was at Tell abu Aliyiq and spread out to the flats nearby and has been partially excavated. The later Byzantine was in the general location of present er-riha extending westward toward Aliyiq. Usually Tell es-sultan is called Old Testament Ierichō. But it has its archaeological problems in spite of being twice thoroughly excavated. Tell es-sultan is for Josephus and the Onomasticon not Jericho but Gilgal (K. 64:24). What the Onomasticon pointed out as Old Testament Iericho is uncertain but perhaps no ruins. Paula however reports as did Josephus that after Joshua destroyed it, up to her time "nothing is to be seen of it except the place where the Ark of the Covenant stood and the 12 stones which the children of Israel brought out of the Jordan" ( PPT I, 25). Obviously this refers to Gilgal as the near obliterated Ierichō. Only the site of Gilgal was seen. In the Onomasticon many sites are located in reference to the Roman-Byzantine Jericho region.
531. 'Ierousalēm. Joshua 10:1; K. 106:2; L. 267:18.
Adonibezek is LXX form for Adonsedek.
A summary of biblical information from Josua 15:63, Judges 1:21, 19:10, II Samuel 5:6, Genesis 14:18 and Joshua 18:28. Identification is made with Iebous (K. 106:7) and Salēm (K. 153: 4). It is also called 'Alōn Orna (K. 34:17). The Greek text on the later entry about Salēm is corrupt. Onomasticon mentions Ailia more frequently than any other name (see Appendices VII and VIII). It is not listed in this entry because it was still a contemporary name. In 135 A.D. Hadrian began the use of Ailia Kapitōlia. Paula writes "entered Jerusalem, the city of three names - Jebus, Salem, Jerusalem - which by Aelius, afterwards Hadrianus, was raised from its ruins and ashes into Ailia" (Jerome's Epistle 108:9 and PPT I, 5).
The Madaba map has a recognizable vignette and the "Holy City Ierousalēm." No mention is made to Church (cf. Note on K. 7:13 and Appendix I) in this entry although Eusebius knows of them ( Vita Const. III, 31ff.) as did Paula ( PPT I, 6). Some think Eusebius' praise of Constantine sermon was delivered in the Church of the Holy Sepulchre.
Jerusalem or Ailia is often used as a referent in Eusebius and some details are given of its surroundings.
In Interpretation of Hebrew Names "Iērusalem, vision of peace" (121).
532. Iebous. Joshua 18:28; K. 106:7; L. 267:23.