Third Temple

Extended-protected article
Source: Wikipedia, the free encyclopedia.
This article is about the unrealized Jewish temple. For Herod the Great's massive renovation of the Second Temple, see
Herod's Temple
.
Not to be confused with Ezekiel's Temple.

The "Third Temple" (Hebrew: בֵּית הַמִּקְדָּשׁ הַשְּׁלִישִׁי‎, Bēṯ hamMīqdāš hašŠlīšī, transl. 'Third House of the Sanctum') refers to a hypothetical rebuilt Temple in Jerusalem. It would succeed Solomon's Temple and the Second Temple, the former having been destroyed during the Babylonian siege of Jerusalem in c. 587 BCE and the latter having been destroyed during the Roman siege of Jerusalem in 70 CE. The notion of and desire for the Third Temple is sacred in Judaism, particularly in Orthodox Judaism. It would be the most sacred place of worship for Jews. The Hebrew Bible holds that Jewish prophets called for its construction prior to, or in tandem with, the Messianic Age. The building of the Third Temple also plays a major role in some interpretations of Christian eschatology.

Among some groups of devout Jews, anticipation of a future project to build the Third Temple at the Temple Mount in the Old City of Jerusalem has been espoused as an ideological motive in Israel.[1] Building the Third Temple has been contested by Muslims due to the existence of the Dome of the Rock,[1] which was built by the Umayyad Caliphate on the site of the destroyed Solomon's Temple and Second Temple; tensions between Jews and Muslims over the Temple Mount have carried over politically as one of the major flashpoints of the Israeli–Palestinian conflict, and the area has been a subject of significant debate in the Israeli–Palestinian peace process.[2] Most of the international community has refrained from recognizing any sovereignty over Jerusalem due to conflicting territorial claims between Israel and the Palestinian National Authority, as both sides have asserted it as their capital city.

Attempts at rebuilding

Since the destruction of the Second Temple in 70 CE by the Romans, some Jews have expressed their desire to build a Third Temple on the Temple Mount. Prayer for this is a formal part of the Jewish tradition of thrice daily Amidah prayer.[3] Although it remains unbuilt, the notion of and desire for a Third Temple is sacred in Judaism.

Following the Second Temple's destruction, "most rabbis adopted the position that Jewish law prohibits reconstructing the Holy Temple [Third Temple] prior to the age of messianic redemption, or that the law is too ambiguous and that the messiah must come first."[3]

Bar Kochba revolt

Main article: Bar Kokhba revolt

In the early 2nd century A.D., Roman

Rabbis that survived persecution (see Ten Martyrs) were allowed to continue their school in Javnia, as long as they paid the Fiscus Judaicus
.

Julian

Subterranean fires defeat Julian's effort to rebuild the temple, illustration by James Dabney, 1877

There was an aborted project under Roman emperor Julian (361–363 CE) to rebuild the Temple. Julian is traditionally called Julian the Apostate due to his policy of reversing Emperor Constantine's Christianization campaign by restoring traditional religious practices and holy places across the Empire.[5] As part of this policy, Julian permitted the Jews to begin building a Third Temple.[6] Rabbi Hilkiyah, one of the leading rabbis of the time, spurned Julian's money, arguing that gentiles should play no part in the rebuilding of the temple.[citation needed]

According to later ancient sources, including Sozomen (c. 400–450 CE) in his Historia Ecclesiastica and the pagan historian and close friend of Julian, Ammianus Marcellinus,[7] the project of rebuilding the temple was aborted because each time the workers tried to build the temple using the existing substructure, they were burned by terrible flames coming from inside the earth and an earthquake destroyed what work was done:

Julian thought to rebuild at an extravagant expense the proud Temple once at Jerusalem, and committed this task to Alypius of Antioch. Alypius set vigorously to work, and was seconded by the governor of the province; when fearful balls of fire, breaking out near the foundations, continued their attacks, till the workmen, after repeated scorchings, could approach no more: and he gave up the attempt.[8]

— Ammianus Marcellinus, The Roman History of Ammianus Marcellinus, Book 23, Chapter 1, Line 3

The failure to rebuild the Temple has been ascribed to the

Christians reasserted control
over the empire, and the opportunity to rebuild the Temple ended.

Sassanid vassal state

Main article: Jewish revolt against Heraclius

In 610 CE, the

Bar Kochba. Shortly, before the Byzantines took the area back, the Persians gave control to the Christian population, who tore down the partly built edifice,[10] and turned it into a garbage dump, which is what it was when the Caliph Omar
took the city in the 630s.

Muslim conquest of Syria

An Armenian chronicle from the 7th century CE, written by

the Siege of Jerusalem in 637 CE but "a man of the sons of Ishmael named Muhammad" gave a "sermon of the Way of Truth, supposedly at God's command" to them saying that they, both the Jews and the Arabs, should unite under the banner of their father Abraham and enter the Holy Land.[11] Sebeos also reports that the Jews began a reconstruction of the temple, but the Arabs expelled them and re-purposed the place for their own prayers. In turn, these Jews built another temple in a different location.[12]

During the Mongol raids into Syria

In 1267, during the

Mamluks in 1291, Nachmanides
wrote a letter to his son. It contained the following references to the land and the Temple:

What shall I say of this land ... The more holy the place the greater the desolation. Jerusalem is the most desolate of all ... There are about 2,000 inhabitants ... but there are no Jews, for after the arrival of the

Tartars, the Jews fled, and some were killed by the sword. There are now only two brothers, dyers, who buy their dyes from the government. At their place a quorum of worshippers meets on the Sabbath, and we encourage them, and found a ruined house, built on pillars, with a beautiful dome, and made it into a synagogue ... People regularly come to Jerusalem, men and women from Damascus and from Aleppo and from all parts of the country, to see the Temple and weep over it. And may He who deemed us worthy to see Jerusalem in her ruins, grant us to see her rebuilt and restored, and the honor of the Divine Presence returned.[13]

Modern rebuilding efforts

In mainstream Orthodox Judaism the rebuilding of the Temple is generally left to the coming of the

Temple Mount and Eretz Yisrael Faithful Movement each state that its goal is to build the Third Temple on the Temple Mount (Mount Moriah
).

Attempts to re-establish a Jewish presence on the Temple Mount

In August 1967, after the Israeli capture of the Mount, Rabbi Shlomo Goren (deceased 1994) the former Chief Rabbi of the Israel Defense Forces (IDF) (and later chief rabbi of the State of Israel), began organizing public prayer for Jews on the Temple Mount. Rabbi Goren was known for his controversial positions concerning Jewish sovereignty over the Temple Mount. On August 15, 1967, shortly after the Six-Day War, Goren led a group of fifty Jews onto the Temple Mount, where, fighting off protesting Muslim guards and Israeli police, they held a prayer service.[14] Goren continued to pray for many years in the Makhkame building overlooking the Temple Mount where he conducted yearly High Holy Days services. His call for the establishment of a synagogue on the Temple Mount was reiterated by his brother-in-law, the former Chief Rabbi of Haifa, She'ar Yashuv Cohen (deceased 2016).

Goren was sharply criticized by the

Jerusalem Islamic Waqf
. Disagreeing with his colleagues, Goren maintained that Jews were not only permitted, but commanded, to ascend and pray on the mount.

Goren advocated building a Third Temple on the Temple Mount from the 1960s onward. In the summer of 1983, Goren and several other rabbis joined Rabbi Yehuda Getz (deceased 1995) who worked for the Religious Affairs Ministry at the Western Wall, in touring a chamber underneath the mount that Getz had excavated. The tunnel was shortly discovered and resulted in a massive brawl between young Jews and Arabs in the area. The tunnel was quickly sealed with concrete by Israeli police.[15] The sealed entrance can be seen from the Western Wall Tunnel, which opened to the public in 1996.

The Chief Rabbis of Israel, Isser Yehuda Unterman and Yitzhak Nissim, together with other leading rabbis, asserted that "For generations we have warned against and refrained from entering any part of the Temple Mount."[16] A recent study of this rabbinical ruling suggests that it was both "unprecedented" and possibly prompted by governmental pressure on the rabbis, and "brilliant" in preventing Muslim–Jewish friction on the Mount.[17] Rabbinical consensus in the Religious Zionist stream of Orthodox Judaism continues to hold that it is forbidden for Jews to enter any part of the Temple Mount[18] and in January 2005, a declaration was signed confirming the 1967 decision.[19] On the eve of Shavuot in 2014, or 6th Sivan, 5774 in the Hebrew calendar, 400 Jews ascended the Temple Mount; some were photographed in prayer.[20]

Obstacles

The most immediate and obvious obstacle to realization of these goals is the fact that two historic Islamic structures which are 13 centuries old, namely the

Muslim world with these holy places.[21]

The Dome of the Rock is regarded as occupying the actual space where the Second Temple once stood, but some scholars disagree and instead claim that the Temple was located either just north of the Dome of the Rock, or about 200 meters south of it, with access to the Gihon fresh water spring, or perhaps between the Dome of the Rock and the Al Aqsa Mosque.[22]

In addition, most Orthodox Jewish scholars reject any attempts to build the Temple before the coming of Messiah. This is because there are many doubts as to the exact location in which it is required to be built. For example, while measurements are given in cubits, there exists a controversy whether this unit of measurement equals 1.84 feet, the scholarly consensus, or 1.43 feet, put forward by respected historian Asher Selig Kaufman.[23] Without exact knowledge of the size of a cubit, the altar could not be built. The Talmud recounts that the building of the Second Temple was only possible under the direct prophetic guidance of Haggai, Zechariah, and Malachi. Without valid prophetic revelation, it would be impossible to rebuild the Temple, even if the mosques no longer occupied its location.

Status of Temple Mount

Main article: Temple Mount

Many rabbis interpret halakha (Jewish religious law) as prohibiting Jews from entering the Holy of Holies.[24] The situation is complicated as the Dome of the Rock and Al-Aqsa Mosque fall under control of Muslim clerics, but Israeli police administer its security.[25] According to CNN:

In 1996, the Israeli government opened an archeological tunnel just outside the compound, sparking riots in which 80 people, most of them Palestinians, were killed.[25]

A 2000 visit to the Temple Mount by Ariel Sharon resulted in a clash between "stone-throwing Palestinians and Israeli troops, who fired tear gas and rubber bullets into the crowd," coinciding with the beginning of the Second Intifada which ended in 2005.[25]

During the Sukkot festival in 2006, National Union Knesset member Uri Ariel visited the Temple Mount without incident and the Israeli police witnessed no provocation by the protestors.[24]

Jewish views

Orthodox Judaism

Destruction of the Temple of Jerusalem, by Francesco Hayez

Orthodox Judaism believes in the rebuilding of a Third Temple and the resumption of korban (sacrifices), although there is disagreement about how rebuilding should take place. Orthodox scholars and rabbinic authorities generally believe that rebuilding should occur in the era of the Jewish messiah at the hand of divine providence, although a minority position, following the opinion of Maimonides, holds that Jews should endeavour to rebuild the temple themselves, whenever possible.[26][unreliable source?][27]

The generally accepted position among Orthodox Jews is that the full order of the sacrifices will be resumed upon the building of the Temple.

Levites would have sung that day. Conservative, Reform, and Reconstructionist
authorities disavow all belief in the resumption of korban.

Maimonides wrote in The Guide for the Perplexed "that God deliberately has moved Jews away from sacrifices towards prayer, as prayer is a higher form of worship". However, in his Jewish legal code, the Mishneh Torah, he states that animal sacrifices will resume in the Third Temple, and details how they will be carried out.[29] Some[who?] attribute to Rabbi Abraham Isaac Kook the view that animal sacrifices will not be reinstituted. These views on the Temple service are sometimes misconstrued (for example, in Olat Raiyah, commenting on the prophecy of Malachi ("Then the grain-offering of Judah and Jerusalem will be pleasing to God as in the days of old and as in former years" [Malachi 3:4]), Kook indicates that only grain offerings will be offered in the reinstated Temple service, while in a related essay from Igrot HaRaiyah he suggests otherwise.[30]

Conservative Judaism

sacrifices. Accordingly, Conservative Judaism's Committee on Jewish Law and Standards has modified the prayers. Conservative prayer books call for the restoration of Temple, but do not ask for resumption of sacrifices. The Orthodox study session on sacrifices in the daily morning
service has been replaced with the Talmudic passages teaching that deeds of loving-kindness now atone for sin.

In the daily Amidah prayer, the central prayer in

Jewish services, the petitions to accept the "fire offerings of Israel" and "the grain-offering of Judah and Jerusalem" (Malachi 3:4) are removed. In the special Mussaf Amidah prayer said on Shabbat and Jewish holidays, the Hebrew phrase na'ase ve'nakriv (we will present and sacrifice) is modified to read to asu ve'hikrivu (they presented and sacrificed), implying that sacrifices are a thing of the past. The prayer for the restoration of "the House of our lives" and the Shekhinah to dwell "among us" in the weekday Torah reading
service is retained in Conservative prayer books, although not all Conservative services say it. In Conservative prayer books, words and phrases that have dual meaning, referring to both Temple features and theological or poetic concepts, are generally retained. Translations and commentaries, however, generally refer to the poetic or theological meanings only. Conservative Judaism also takes an intermediate position on Kohanim and Levites, preserving patrilineal tribal descent and some aspects of their roles, but lifting restrictions on whom Kohanim are permitted to marry.

In 2006, the

responsa on the subject of the role, in Conservative Judaism, of Niddah, a description of a woman during menstruation, which was considered in relation to the role of Temple-related concepts of ritual purity within contemporary Judaism. One responsum adopted by a majority of the Committee held that concepts of ritual purity relevant to entry into the Temple are no longer applicable to contemporary Judaism and accepted a proposal to change the term "family purity" to "family holiness" and to explain the continuing observance of niddah on a different basis from continuity with Temple practices.[31][32] Another responsum, also adopted by a majority of the committee, called for retaining existing observances, terminology, and rationale, and held that these Temple-related observances and concepts continued to have contemporary impact and meaning.[33]
Thus, consistent with Conservative Judaism's philosophy of pluralism, both views of the continuing relevance of Temple-related concepts of ritual purity are permissible Conservative views.

Theodor Herzl includes the reconstructed Temple in his novel Altneuland, but along with an intact Dome of the Rock.[34]

Reform Judaism

Holocaust and the subsequent establishment and later successes of the modern state of Israel. The belief in the return of the Jews to the Temple in Jerusalem is not part of mainstream Reform Judaism however.[37]

Christian views

See also: Christian views on the Old Covenant

While there are a number of differing views amongst

Corinth
:

Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? (1 Corinthians 6:19 NASB)

This idea is related to the belief that

church), are part of this temple as well (2 Corinthians 6:16; Ephesians 2:19–22; 1 Peter 2:4–5). The result, according to N. T. Wright, is that the earthly temple (along with the city of Jerusalem and the Land of Israel
) is no longer of spiritual significance:

[Paul] refers to the church, and indeed to individual Christians, as the 'temple of the living God' (1 Cor. 3:16, 6:19). To
Western Christians, thinking anachronistically of the temple as simply the Jewish equivalent of a cathedral, the image is simply one metaphor among many and without much apparent significance. For a first-century Jew, however, the Temple had an enormous significance; as a result, when Paul uses such an image within twenty-five years of the Crucifixion (with the actual temple still standing), it is a striking index of the immense change that has taken place in his [Paul's] thought. The Temple had been superseded by the Church. If this is so for the Temple, and in Romans 4 for the Land, then it must a fortiori be the case for Jerusalem, which formed the concentric circle in between those two in the normal Jewish worldview.[38]

In the teaching of both Jesus and Paul, then, according to Wright,

God’s house in Jerusalem was meant to be a ‘place of prayer for all the nations’ (Isaiah 56:7; Mark 11:17); but God would now achieve this through the new temple, which was Jesus himself and his people.[38]

— T. Wright, 1994

Ben F. Meyer, also, argued that Jesus applied prophecy regarding Zion and temple to himself and his followers:

[Jesus] affirmed the prophecies of
eschatological themes that the "pilgrimage of the peoples" evoked. But contrary to the common expectation of his contemporaries, Jesus expected the destruction of the temple in the coming eschatological ordeal (Mark 13:2=Matt 24:2=Luke 21:6). The combination seems contradictory. How could he simultaneously predict the ruin of the temple in the ordeal and affirm the end-time fulfilment of promise and prophecy on Zion and temple? The paradox is irresolvable until one takes note of another trait of Jesus' words on the imagery of Zion and temple, namely, the consistent application to his own disciples of Zion- and temple-imagery: the city on the mountain (Matt 5:14; cf. Thomas, 32), the cosmic rock (Matt 16:18; cf. John 1:42), the new sanctuary (Mark 14:58; Matt 26:61). The mass of promise and prophecy will come to fulfilment in this eschatological and messianic circle of believers.[39]

Some would therefore see the need for a third temple as being diminished, redundant, or entirely foreclosed and superseded, while others take a position that the building of the third temple is an integral part of

2 Thessalonians and Ezekiel (amongst others); whether or not a dual-covenant is considered to be in place; and whether Old Testament promises of the restoration of Israel remain unfulfilled or have all come true in the Messiah (2 Corinthians 1:20). Such factors determine, for example, whether Daniel 9:27 or 2 Thessalonians 2:4
are read as referring to a still-future physically restored third temple.

A number of these perspectives are illustrated below.

Christian mainstream

The dominant view within

High Priest who was always standing and performing rituals and sacrifices. Christ, however, having performed his sacrifice, "sat down" – perfection having been finally attained (ch. 10:11–14,18). Further, the veil or curtain to the Holy of Holies is seen as having been torn asunder at the crucifixion – figuratively in connection with this theology (ch 10:19–21), and literally according to the Gospel of Matthew (ch 27:50–51). For these reasons, a third temple, whose partial purpose would be the re-institution of animal sacrifices, is seen as unnecessary and thus superseded. Irenaeus[41] and Hippolytus[42] were among early church writers who foresaw a rebuilding of the Temple, as necessary for the preparation for the reign of the Antichrist
.

Additionally, Jesus himself stated, in response to a

Herodian temple
, "Not one stone will be left on another; every one of them will be thrown down" – John 4:21, Luke 21:6.

Protestant

Dispensationalist
A. C. Gaebelein

Those Protestants who do believe in the importance of a future rebuilt temple (viz., some dispensationalists) hold that the importance of the sacrificial system shifts to a Memorial of the Cross, given the text of Ezekiel Chapters 39 and following (in addition to Millennial references to the Temple in other Old Testament passages); since Ezekiel explains at length the construction and nature of the Millennial temple, in which Jews will once again hold the priesthood; some others hold that perhaps it was not eliminated with Jesus' sacrifice for sin, but is a ceremonial object lesson for confession and forgiveness (somewhat like water baptism and Communion are today); and that such animal sacrifices would still be appropriate for ritual cleansing and for acts of celebration and thanksgiving toward God. Some dispensationalists believe this will be the case with the Second Coming when Jesus reigns over earth from the city of New Jerusalem.[specify] Some interpret a passage in the Book of Daniel, Daniel 12:11, as a prophecy that the end of this age will occur shortly after sacrifices are ended in the newly rebuilt temple.[citation needed]

In 1762, Charles Wesley wrote:[43]

We know, it must be done,
For God hath spoke the word,
All Israel shall their Saviour own,
To their first state restor’d:
Re-built by his command,
Jerusalem shall rise,
Her temple on Moriah stand
Again, and touch the skies.

Dispensational Evangelical

Many

full preterism) and that these prophecies refer to a future temple. This view is a core part of dispensationalism, an interpretative framework of the Bible that stresses biblical literalism and asserts that the Jews remain God's chosen people. According to dispensationalist theologians, such as Hal Lindsey and Tim LaHaye, the Third Temple will be rebuilt when the Antichrist, often identified as the political leader of a trans-national alliance similar to the European Union or the United Nations
, secures a peace treaty between the modern nation of Israel and its neighbours following a global war. The Antichrist later uses the temple as a venue for proclaiming himself as God and the long-awaited Messiah, demanding worship from humanity.

Roman Catholic and Eastern Orthodox

heaven on earth. Their church buildings are meant to model Solomon's Temple, with the Tabernacle
, containing the Eucharist, being considered the new "Holy of Holies." Therefore, they do not attach any significance to a possible future rebuilding of the Jerusalem Temple.

The Orthodox also quote Daniel 9:27 ("... he shall cause the sacrifice and the oblation to cease ...") to show that the sacrifices would stop with the arrival of the Messiah, and mention that according to Jesus, St. Paul and the Holy Fathers, the temple will only be rebuilt in the times of the Antichrist.

Quotations: Matthew 24:15 "When you see the desolating abomination spoken of through Daniel the prophet standing in the holy place (let the reader understand)...."

2 Thessalonians 2:3–4 "Let no one deceive you in any way. For unless the apostasy comes first and the lawless one is revealed,* the one doomed to perdition, who opposes and exalts himself above every so-called god and object of worship, so as to seat himself in the temple of God,* claiming that he is a god – do you not recall that while I was still with you I told you these things?"

Latter Day Saints

New Jerusalem Temple in Independence, Missouri will function as the resurrected Jesus Christ's Western Hemisphere governing place.[citation needed] Both of these two temples will have thrones for Jesus Christ to sit on during his millennial reign.[45]

The Community of Christ, the second largest denomination of the Latter Day Saint movement, has operated a temple, open to the public, in Independence, Missouri, since 1994. Another denomination of the LDS movement, the Church of Christ (Temple Lot), possess the Temple Lot, the actual spot on which the Temple will be built.

Muslim view

Most Muslims view the movement for the building of a Third Temple on the Temple Mount as an affront to Islam due to the presence of the

Al-Aqsa Mosque and the Dome of the Rock in the stead of the former Holy Temple. Today the area is regarded by the majority of Muslims as the third holiest site in Islam. Muslims are resolute in calling for recognition of their exclusive rights over the site and demand that it be wholly transferred to Muslim sovereignty; furthermore, some Muslims deny any association with the Mount to the former Jewish Temples which stood at the site.[46][47]

The

Al-Aqsa mosque
, in an attempt to initiate the second coming of Christ. The protection of the Al-Aqsa Mosque is in the primary mandate of the Organisation of Islamic Cooperation.

Baháʼí view

In the

Bahá'u'lláh in pentacle form.[48] The Súriy-i-Haykal or Tablet of the Temple, is a composite work which consists of a tablet followed by five messages addressed to world leaders; shortly after its completion, Bahá'u'lláh instructed the tablet be written in the form of a pentacle, symbolizing the human temple and added to it the conclusion:[49]

Thus have We built the Temple with the hands of power and might, could ye but know it. This is the Temple promised unto you in the Book. Draw ye nigh unto it. This is that which profiteth you, could ye but comprehend it. Be fair, O peoples of the earth! Which is preferable, this, or a temple which is built of clay? Set your faces towards it. Thus have ye been commanded by God, the Help in Peril, the Self-Subsisting.[50]

Shoghi Effendi, the head of the Baháʼí Faith in the first half of the 20th century, explained that this verse refers to the prophecy in the Hebrew Bible where Zechariah had promised the rebuilding of the Temple in the End Times as fulfilled in the return of the Manifestation of God, Bahá'u'lláh, in a human temple.[49][51] Throughout the tablet, Bahá'u'lláh addresses the Temple (himself) and explains the glory which is invested in it allowing all the nations of the world to find redemption.[48][52] In the tablet, Bahá'u'lláh states that the Manifestation of God is a pure mirror that reflects the sovereignty of God and manifests God's beauty and grandeur to mankind.[48] In essence, Bahá'u'lláh explains that the Manifestation of God is a "Living Temple" and Bahá'u'lláh addresses the organs and limbs of the human body and bids each to focus on God and not the earthly world.[48]

See also

References

  1. ^ a b Shani, Ayelett (10 August 2017). "The Israelis who take rebuilding the Third Temple very seriously". Haaretz. Retrieved 6 May 2021.
  2. ^ Mostafa, Mohamed Galal (31 May 2018). "Religion and the Israel-Palestinian Conflict: Cause, Consequence, and Cure". The Washington Institute. Retrieved 6 May 2021.
  3. ^ a b Fiske, Gavriel (16 July 2013). "Laying the groundwork for a Third Temple in Jerusalem". The Times of Israel. Retrieved 26 October 2023.
  4. ^ "BAR KOKBA AND BAR KOKBA WAR". jewishencyclopedia.com.
  5. ProQuest 879089978.[page needed
    ]
  6. ^ a b "Emperor Julian and the dream of a third temple". The Jerusalem Post | JPost.com. 4 December 2017. Retrieved 26 October 2023.
  7. ^ See Britannica Deluxe 2002 and Stewart Henry Perowne.
  8. ^ (The Roman History of Ammianus Marcellinus, Book 23, Chap. 1, Line 3).
  9. ^ See "Julian and the Jews 361–363 CE" and "Julian the Apostate and the Holy Temple" Archived 2005-10-20 at the Wayback Machine.
  10. ISBN 0-86372-226-1
    .
  11. ^ Sebeos' History. Translated from Classical Armenian by Robert Bedrosian.
  12. ^ Sebeos' History, Chapter 31.[1] See also Crone & Cook, Hagarism: The Making of the Islamic World (Cambridge University Press, 1977), p. 10; Suermann, H. "Early Islam in the Light of Christian and Jewish Sources" in Neuwrith, Sinai, & Marx (eds.), The Qur'ān in Context (Brill, 2010), pp. 135–148; and Wright, Robert, The Evolution of God, ebook edition, chapter 16 (Little, Brown and Company, 2009) for discussions of this and related accounts.
  13. ^ מתוך מכתב הרמב"ן לבנו, 1268
  14. ^ "Forcing the End. (Evangelicals and rabbis' look at the Six day War and views about End Times)". pbs.org.
  15. ^ "Preparations for a Third Jewish Temple. (Goren about Temple Mount)". templemount.org.
  16. ISBN 0-7923-2893-0
    .
  17. ^ Hassner, Ron E., "War on Sacred Grounds," Cornell University Press (2009), pp. 113–133.
  18. Old City
    of Jerusalem.
  19. Avraham Shapiro (former Ashkenazi Chief Rabbi of Israel); Shlomo Aviner (rosh yeshiva of Ateret Cohanim); Yisrael Meir Lau (former Ashkenazi Chief Rabbi of Israel and current Chief Rabbi of Tel Aviv). Source: Leading rabbis rule Temple Mount is off-limits to Jews Archived 24 September 2012 at the Wayback Machine
  20. ^ "Temple Mount is Jewish for a Day". Arutz Sheva. Archived from the original on 3 June 2014. Retrieved 4 June 2014.
  21. ^ "Radical cleric calls for 'Islamic war' for Jerusalem". Arutz Sheva. 24 July 2017. Retrieved 16 August 2017.
  22. ^ "Four Temple Location Theories by Lambert Dolphin". www.templemount.org. Retrieved 26 October 2023.
  23. ^ "Just how much is a cubit, anyway?". Deseret News. 3 September 2005. Retrieved 26 October 2023.
  24. ^ a b "Rightist MK Ariel visits Temple Mount as thousands throng Wall". Haaretz. 9 October 2006. Archived from the original on 10 February 2007. Retrieved 8 May 2019.
  25. ^ a b c "Israeli troops, Palestinians clash after Sharon visits Jerusalem sacred site". CNN. Archived from the original on 15 June 2006. Retrieved 9 May 2019.
  26. ^ "Reb Chaim HaQoton – ר' חיים הקטן". rchaimqoton.blogspot.com. 17 July 2007.
  27. ISSN 0261-3077
    . Retrieved 26 October 2023.
  28. ^ Rich, Tracy R. "Qorbanot: Sacrifices and Offerings – Judaism 101 (JewFAQ)". www.jewfaq.org. Retrieved 26 October 2023.
  29. ^ Gillis, David. "On the Problem of Sacrifices: Maimonides' Ladder of Enlightenment". www.thetorah.com. Retrieved 9 March 2024.
  30. ^ Zivotofsky, Ari (11 May 2017). "The Korbanot – Tzarich Iyun". O U Torah [Orthodox Union]. Retrieved 9 March 2024.
  31. ^ Grossman (Rabbi), Susan (6 December 2006). "Mikveh and the sanctity of being created human, Committee on Jewish Law and Standards" (PDF). Rabbinical Assembly. Archived from the original (PDF) on 7 April 2008.
  32. ^ Berkowitz (Rabbi), Miriam (6 December 2006). "RESHAPING THE LAWS OF FAMILY PURITY FOR THE MODERN WORLD, Committee on Jewish Law and Standards" (PDF). Rabbinical Assembly. Archived from the original (PDF) on 20 March 2009.
  33. ^ Reisner (Rabbi), Avram (6 December 2006). "Observing niddah in our day: An Inquiry on the status of purity and the prohibition of sexual activity with a menstruant, Committee on Jewish Law and Standards" (PDF). Rabbinical Assembly. Archived from the original (PDF) on 7 April 2008.
  34. ISBN 9781558761605
    .
  35. ^ Warshal, Rabbi Bruce (18 November 2019). "Let's rethink the Temple and the Temple Mount | Opinion". Sun Sentinel. Retrieved 26 October 2023.
  36. ^ Perlin, (Rabbi, D.D.), Amy R. (20 August 2014). "What is the Third Temple? (Shabbat & Tisha B'Av Observance 8/8/14)". Temple B'nai Shalom. Retrieved 9 March 2024.{{cite web}}: CS1 maint: multiple names: authors list (link)
  37. ^ Smith, David (16 October 2008). "Temple time?". The Jerusalem Post | JPost.com. Retrieved 9 March 2024.
  38. ^ a b N. T. Wright, "Jerusalem in the New Testament" (1994)
  39. ^ Ben F. Meyer, "The Temple at the Navel of the Earth," in Christus Faber: the master builder and the house of God, Princeton Theological Monograph Series no. 29 (Allison Park, Pennsylvania: Pickwick Publications, 1992) pp. 217, 261.
  40. ^ Assuming Nisan 15, see Chronology of Jesus#Scholarly debate on the hour, day, and year of death for details.
  41. ^ "Irenaeus Against Heresies – CARM Christian Apologetics & Research Ministry". 22 July 2010. Book 4, Chapters 21 to 41.
  42. ^ Hippolytus. Ante-Nicene Fathers Vol. V, Hippolytus, The Extant Works and Fragments of Hippolytus, Dogmatical and Historical.
  43. ^ "A Wesley 'Zionist' Hymn? Charles Wesley's hymn, published in 1762 and included by John Wesley in his 1780 hymn-book, A Collection of Hymns for the use of the People called Methodists". The Wesley Fellowship. 1 July 2010. Archived from the original on 17 July 2014. Retrieved 5 July 2014.
  44. ISBN 9781441493729
    .
  45. Salt Lake City, Utah.[volume needed][page needed
    ]
  46. ^ Fendel, Hillel (6 November 2006). "Israeli Sheikh: Temple Mount is Entirely Islamic". Arutz Sheva. Retrieved 12 November 2006. We remind, for the 1,000th time, that the entire Al-Aqsa mosque, including all of its area and alleys above the ground and under it, is exclusive and absolute Muslim property, and no one else has any rights to even one grain of earth in it.
  47. ^ Nahmias, Roee (17 February 2007). "Sheikh Salah: Western Wall belongs to Muslims". Ynetnews. Retrieved 9 March 2024.
  48. ^
    ISBN 0-85398-144-2
    .
  49. ^
    ISBN 0-85398-976-1
    .
  50. ISBN 0-85398-976-1
    .
  51. ISBN 0-87743-244-9
    .
  52. ^ Shawamreh, Cynthia C. (December 1998). "Comparison of the Suriy-i-Haykal and the Prophecies of Zechariah". bahai-library.org. Retrieved 30 September 2006.

Further reading

Retrieved from "https://en.wikipedia.org/w/index.php?title=Third_Temple&oldid=1217473414"