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In the Book of Ezekiel
Book of Ezekiel
in the Hebrew Bible
Hebrew Bible
, NEW JERUSALEM (יְהוָה שָׁמָּה‎, Jehovah-shammah , or " YHWH
YHWH
there") is Ezekiel
Ezekiel
's prophetic vision of a city centered on the rebuilt Holy Temple , the Third Temple
Third Temple
, to be established in Jerusalem
Jerusalem
, which would be the capital of the Messianic Kingdom , the meeting place of the twelve tribes of Israel
Israel
, during the Messianic era . The prophecy is recorded by Ezekiel
Ezekiel
as having been received on Yom Kippur of the year 3372 of the Hebrew calendar
Hebrew calendar
. It will be inhabited by people to live eternally in spirit form, created by God
God
as a gift to mankind. Not everyone will reside in New Jerusalem, as most will possibly stay on Earth
Earth
.

In the Book of Revelation
Book of Revelation
in the New Testament
New Testament
, the city is also called the HEAVENLY JERUSALEM, as well as being called Zion
Zion
in other books of the Christian Bible
Christian Bible
.

CONTENTS

* 1 Judaism
Judaism
and origin

* 1.1 Interpretation * 1.2 Antiochene Persecutions, Hasmonean High Priesthood * 1.3 4 Ezra, 2 Baruch, 3 Baruch

* 2 Christianity
Christianity

* 2.1 Interpretation

* 2.2 The Book of Revelation
Book of Revelation

* 2.2.1 Description

* 2.2.1.1 Gates * 2.2.1.2 Foundation stones * 2.2.1.3 Geometry

* 2.2.2 Revelation 21:22

* 2.3 New Jerusalem
Jerusalem
- Dead Sea Scrolls
Dead Sea Scrolls
* 2.4 Montanism
Montanism
* 2.5 Catholicism * 2.6 Eastern Christianity
Christianity
* 2.7 Puritan
Puritan
* 2.8 Swedenborgian * 2.9 Latter Day Saint
Saint
* 2.10 Jehovah\'s Witnesses * 2.11 Universal Friends * 2.12 British Israelism
British Israelism
* 2.13 Bedwardism * 2.14 Kimbanguism
Kimbanguism
* 2.15 Taiping Heavenly Kingdom
Taiping Heavenly Kingdom

* 3 Bahá\'í Faith * 4 In popular culture * 5 See also * 6 Notes * 7 References * 8 External links

JUDAISM AND ORIGIN

See also: Babylonian Exile

The Babylonian threat to the Kingdom of Judah
Kingdom of Judah
began as the Babylonian Empire conquered Assyria and rose to power from 612-609 BCE. Jerusalem surrendered without major bloodshed to Babylon in 597. An Israelite uprising brought the destruction of Nebuchadnezzar
Nebuchadnezzar
’s army upon Jerusalem
Jerusalem
in 586 BCE. The entire city, including the First Temple
First Temple
, was burned. Israelite aristocrats were taken captive to Babylon.

The Book of Ezekiel
Book of Ezekiel
contains the first record of the New Jerusalem. Within Ezekiel
Ezekiel
40-48, there is an extended and detailed description of the measurements of the Temple, its chambers, porticos, and walls. Ezekiel
Ezekiel
48:30-35 contains a list of twelve Temple gates named for Israel’s tribes.

The Book of Zechariah
Book of Zechariah
expands upon Ezekiel’s New Jerusalem. After the Second Temple
Second Temple
was built after the exile, Jerusalem’s population was only a few hundred. There were no defensive city walls until 445 BCE. In the passage, the author writes about a city wall of fire to protect the enormous population. This text demonstrates the beginning of a progression of New Jerusalem
Jerusalem
thought. In Ezekiel, the focus is primarily on the human act of Temple construction. In Zechariah, the focus shifts to God’s intercession in the founding of New Jerusalem.

New Jerusalem
Jerusalem
is further extrapolated in Isaiah, where New Jerusalem is adorned with precious sapphires, jewels, and rubies. The city is described as a place free from terror and full of righteousness. Here, Isaiah
Isaiah
provides an example of Jewish apocalypticism , where a hope for a perfected Jerusalem
Jerusalem
and freedom from oppression is revealed.

As the original New Jerusalem
Jerusalem
composition, Ezekiel
Ezekiel
functioned as a source for later works such as 4 Ezra
4 Ezra
, 2 Baruch , Qumran
Qumran
documents, and the Book of Revelation. These texts used similar measurement language and expanded on the limited eschatological perspective in Ezekiel.

INTERPRETATION

Judaism
Judaism
sees the Messiah
Messiah
as a human male descendant of King David
King David
who will be anointed as the king of Israel
Israel
and sit on the throne of David in Jerusalem
Jerusalem
. He will gather in the lost tribes of Israel, clarify unresolved issues of halakha , and rebuild the Holy Temple
Holy Temple
in Jerusalem
Jerusalem
according to the pattern shown to the prophet Ezekiel. During this time Jews believe an era of global peace and prosperity will be initiated, the nations will love Israel
Israel
and will abandon their gods, turn toward Jerusalem, and come to the Holy Temple
Holy Temple
to worship the one God
God
of Israel
Israel
. Zechariah prophesied that any family among the nations who does not appear in the Temple in Jerusalem
Jerusalem
for the festival of Sukkoth will have no rain that year. Isaiah
Isaiah
prophesied that the rebuilt Temple will be a house of prayer for all nations. The city of YHWH
YHWH
Shamma, the new Jerusalem, will be the gathering point of the world's nations, and will serve as the capital of the renewed Kingdom of Israel
Israel
. Ezekiel
Ezekiel
prophesied that this city will have 12 gates, one gate for each of the tribes of Israel. The book of Isaiah closes with the prophecy "And it will come to pass, that from one new moon to another, and from one sabbath to another, all flesh will come to worship before Me, says YHWH
YHWH
".

ANTIOCHENE PERSECUTIONS, HASMONEAN HIGH PRIESTHOOD

The Animal Apocalypse within 1 Enoch (chapters 85-90), is another example where conflict sparks hopes for the New Jerusalem. First Enoch is an apocalyptic response to the persecutions under Seleucid Emperor Antiochus IV
Antiochus IV
. In 167 BCE, Emperor Antiochus returned from fighting in Egypt to quell a revolt in Jerusalem
Jerusalem
led by Jason, the former High Priest. An agitated Antiochus imposed harsh restrictions on Jewish religion. Circumcision, feast celebration, Sabbath observance were all banned. Antiochus ordered the burning of Torah copies. Jews were required to eat pork. The worst oppression came in the desecration of the Temple. A polytheistic cult was formed, and worship of Yahweh abolished. A statue to a Seleucid deity was constructed on the Jewish altar.

First Enoch was written in the wake of this calamity between 166 BCE-163 BCE. For the author of 1 Enoch, history is a steep descent into evil from the utopia in Eden . The author’s vision of the eschaton centers on the restoration of Jerusalem: “I saw until the owner of the sheep brought a house, new and larger and loftier than the former” (1 Enoch 90:29). In this New Jerusalem
Jerusalem
passage, the sheep are the Jewish people, the builder is the Lord, and the House is the Temple. During the same time period, the Dead Sea scrolls
Dead Sea scrolls
contain a New Jerusalem
Jerusalem
tradition formed out of strife. As a tiny Jewish sect living in the caves of Qumran, the Essenes
Essenes
opposed Temple leadership and the High Priesthood in Jerusalem. Their condemnation of the Temple focused on criticizing High Priests. They were also frustrated that Judean Kings were also given the role of High Priest. The Essenes
Essenes
were not against the institution of the Temple and its cult per se. The Essenes
Essenes
at Qumran
Qumran
predicted the reunified twelve tribes to rise together against Roman occupation and incompetent Temple leadership and re-establish true Temple worship.

The surviving New Jerusalem
Jerusalem
texts in Qumran
Qumran
literature focus specifically on the twelve city gates, and on the dimensions of the entire new city. In 4Q554, the gates of Simeon, Joseph, and Reuben are mentioned in this partial fragment. For the author of this fragment, the New Jerusalem’s twelve gates signify the reunification of the twelve tribes of Israel. In 5Q15, the author accompanies an angel who measures the blocks, houses, gates, avenues, streets, dining halls, and stairs of the New Jerusalem. There are two important points to consider regarding the Qumran
Qumran
Essenes. First, we do not have enough scroll fragments to completely analyze their New Jerusalem
Jerusalem
ideologies. Second, based on the evidence available, the Essenes
Essenes
rebelled against Temple leadership, not the Temple itself. Their vision of the New Jerusalem
Jerusalem
looked for the reunification of the twelve tribes around an eschatological Temple.

4 EZRA, 2 BARUCH, 3 BARUCH

As evidenced above, the historical progression of New Jerusalem language is specifically tied to conflict. The Babylonian Exile, Antiochene persecutions, and corrupt leadership in Jerusalem
Jerusalem
incited apocalyptic responses with a vision for a New Jerusalem. In the 1st century CE, an even greater conflict exploded in Iudaea province
Iudaea province
; the Roman destruction of Jerusalem
Jerusalem
, as well as the other Roman-Jewish Wars . Subsequent apocalyptic responses fundamentally altered the New Jerusalem
Jerusalem
eschatology for Jews and Early Christians .

At the core, apocalypses are a form of theodicy . They respond to overwhelming suffering with the hope of divine intercession and a perfected World to Come
World to Come
. The destruction of the Second Temple
Second Temple
in 70 meant an end to Second Temple
Second Temple
Judaism
Judaism
. Naturally, apocalyptic responses to the disaster followed. This section will first cover 4 Ezra and 2 Baruch . Fourth Ezra and 2 Baruch are important for two reasons. First, they look for a Temple in Heaven
Heaven
, not the eschaton. Second, these texts exhibit the final new Temple texts in Judaism. Jewish texts like 3 Baruch began to reject a restored Temple completely. However, these texts were deemed to be apocryphal by the Rabbis who maintained the belief in a Third Temple
Third Temple
as central to Rabbinic Judaism
Judaism
.

The Jewish apocalypse of 4 Ezra
4 Ezra
is a text contained in the apocryphal book 2 Esdras
2 Esdras
. The genre of 4 Ezra
4 Ezra
is historical fiction , set thirteen years after the Babylonian destruction of Jerusalem. Fourth Ezra is dated approximately in 83 CE, thirteen years after the Roman destruction of Jerusalem. The story follows Ezra’s period of mourning following Jerusalem’s fall. Ezra is Job-like in his criticism of God’s allowance of Jerusalem’s downfall.

In Ezra’s deep state of grief, he meets a woman lamenting over Jerusalem. Ezra consoles the woman, and tells her to, “shake off your great sadness, and lay aside your many sorrows… the Most High may give you rest.” ( 4 Ezra
4 Ezra
10:24). Suddenly, the woman is transfigured in an array of bright lights. She transforms into the New Jerusalem
Jerusalem
being rebuilt. As a bereaved widow she convinced Ezra to apply solace to himself through the image of a New Jerusalem.

Fourth Ezra has two clear messages. First, do not grieve excessively over Jerusalem. Second, Jerusalem
Jerusalem
will be restored as a heavenly kingdom. Fourth Ezra also uses the title “Most High,” throughout the apocalypse to emphasis that the Lord will once again reign and reside in Jerusalem.

The apocalypse of 2 Baruch is a contemporary narrative of 4 Ezra. The text also follows the same basic structure 4 Ezra: Job-like grief, animosity towards the Lord, and the rectification of Jerusalem
Jerusalem
that leads to the comfort of the Job-figure. Second Baruch is historical fiction, written after the Roman destruction but set before the fall of Jerusalem
Jerusalem
to the Babylonians.

Baruch is distressed when the Lord informs him of Jerusalem’s impending doom. Baruch responds with several theological questions for God. For this study, Baruch’s inquiry about the future of Israel
Israel
and the honor of the Lord are most pertinent ( 2 Baruch 3:4-6). Baruch learns that the Lord will destroy the city, not the enemy. Baruch also learns of a pre-immanent heavenly Temple: “ was already prepared from the moment I decided to create paradise.” And I showed it to Adam before he sinned.” ( 2 Baruch 4:3). This Temple was created before Adam, and shown to him before Adam’s fall.

Two important conclusions come from 2 Baruch. First, the author dismisses hopes for an earthly re-built Temple. The focus is entirely on the heavenly Temple that pre-dated the Garden of Eden. This may be a device to express the supremacy of the heavenly Temple as a sanctuary built before Eden (the traditional location of the earthly Temple). Second, Baruch believes that restoration for the people of Israel
Israel
exists in heaven, not on earth.

The apocalypse of 3 Baruch is the anomaly among post-revolt New Jerusalem
Jerusalem
texts. Unlike 2 Baruch and 4 Ezra, the text exemplifies an alternative tradition that lacks a restored Temple. Like other apocalypses, 3 Baruch still mourns over the Temple, and re-focuses Jews to the heavens. Yet 3 Baruch finds that the Temple is ultimately unnecessary. This move could be polemical against works which afforded the Temple with excessive veneration. In the passage, an angel comes to Baruch and consoles him over Jerusalem: “Where is their God? And behold as I was weeping and saying such things, I saw an angel of the Lord coming and saying to me: Understand, O man, greatly beloved, and trouble not thyself so greatly concerning the salvation of Jerusalem.” ( 3 Baruch 1:3)

Third Baruch certainly mourns over the Temple. Yet 3 Baruch is not ultimately concerned with the lack of a Temple. This text goes along with Jeremiah and Sibylline Oracles 4 to express a minority tradition within Jewish literature. In the first Christian apocalypse, the Book of Revelation coincides with this perspective on Jerusalem. The study will now move to early Christian perspectives on the Temple and the apocalyptic response in Revelation.

CHRISTIANITY

See also: Jewish Christianity
Jewish Christianity
and Jerusalem
Jerusalem
in Christianity
Christianity

Since Christianity
Christianity
originated from Judaism, the history of Jewish places of worship and the currents of thought in ancient Judaism described above served in part as the basis for the development of the Christian conception of the New Jerusalem. Christians have always placed religious significance on Jerusalem
Jerusalem
as the site of The Crucifixion and other events central to the Christian faith.

In particular, the destruction of the Second Temple
Second Temple
that took place in the year 70, a few decades after Christianity
Christianity
began its split from Judaism
Judaism
, was seminal to the nascent Christian apocalypticism of that time. In the Olivet discourse
Olivet discourse
of the Gospels , Jesus
Jesus
predicts the destruction of Herod\'s Temple , and promises that it will precede the return of the Son of Man , commonly called the Second Coming
Second Coming
. This prophecy of the renewal of Jerusalem
Jerusalem
by the messiah echoes those of the Jewish prophets. John of Patmos
John of Patmos
' vision of the New Jerusalem
Jerusalem
in the Book of Revelation
Book of Revelation
draws on the Olivet discourse
Olivet discourse
and all the historical precursors mentioned above.

Based on the Book of Revelation, premillennialism holds that, following the end times and the second creation of heaven and earth (see The New Earth
Earth
), the New Jerusalem
Jerusalem
will be the earthly location where all true believers will spend eternity with God. The New Jerusalem
Jerusalem
is not limited to eschatology, however. Many Christians view the New Jerusalem
Jerusalem
as a current reality, that the New Jerusalem
Jerusalem
is the consummation of the Body of Christ
Body of Christ
, the Church and that Christians already take part in membership of both the heavenly Jerusalem
Jerusalem
and the earthly Church in a kind of dual citizenship. In this way, the New Jerusalem
Jerusalem
represents to Christians the final and everlasting reconciliation of God
God
and His chosen people , "the end of the Christian pilgrimage
Christian pilgrimage
." As such, the New Jerusalem
Jerusalem
is a conception of Heaven, see also Heaven
Heaven
(Christianity) .

INTERPRETATION

Christianity
Christianity
interprets the city as a physical reconstruction, spiritual restoration, or divine recreation of the city of Jerusalem
Jerusalem
. It is also interpreted by many Christian groups as referring to the Church to be the dwelling place of the saints .

John of Patmos
John of Patmos
describes the New Jerusalem
Jerusalem
in the Book of Revelation in the Christian Bible
Christian Bible
, and so the New Jerusalem
Jerusalem
holds an important place in Christian eschatology
Christian eschatology
and Christian mysticism
Christian mysticism
, and has also influenced Christian philosophy
Christian philosophy
and Christian theology
Christian theology
. Such a renewal of Jerusalem, if a reconstruction, is an important theme in Judaism
Judaism
, Christianity
Christianity
, and the Bahá\'í Faith . Renewed Jerusalem bears as its motto the words Ad librum (Latin: "as by the book".)

Many traditions based on biblical scripture and other writings in the Jewish and Christian religions, such as Protestantism
Protestantism
, Orthodox Christianity
Christianity
, and Orthodox Judaism
Judaism
, expect the literal renewal of Jerusalem
Jerusalem
to some day take place at the Temple Mount
Temple Mount
in accordance with various prophecies . Dispensationalists believe in a literal New Jerusalem
Jerusalem
that will come down out of Heaven
Heaven
, which will be an entirely new city of incredible dimensions. Other sects, such as various Protestant denominations , modernist branches of Christianity, Mormonism
Mormonism
and Reform Judaism
Judaism
, view the New Jerusalem
Jerusalem
as figurative, or believe that such a renewal may have already taken place, or that it will take place at some other location besides the Temple Mount
Temple Mount
.

It is important to distinguish between "the camp of the saints, and the beloved city" spoken of in Revelation 20:9, and the New Jerusalem of chapter 21. Rev. 20:9 refers to an earthly City, description and purpose of which is found in book of Ezekiel, starting with chapter 36 and ending with chapter 48. One of the most obvious differences is, the dimensions of the New Jerusalem
Jerusalem
of Rev. 21 are 1000 times bigger than dimensions of the city in Ezekiel
Ezekiel
48 (and in Rev. 20:9) New Jerusalem
Jerusalem
of Revelation 21 is 2225 km. in length, width, and height, a city of these gigantic proportions can not be located on this earth, but as stated in ch. 21 comes down from heaven on to the new earth.

THE BOOK OF REVELATION

Folio 55r of the Bamberg Apocalypse
Bamberg Apocalypse
depicts the angel showing John the New Jerusalem, with the Lamb of God
God
at its center.

The term New Jerusalem
Jerusalem
occurs twice in the New Testament
New Testament
, in verses Rev 3:12 and Rev 21:2 of the Book of Revelation. A large portion of the final two chapters of Revelation deals with John of Patmos' vision of the New Jerusalem. He describes the New Jerusalem
Jerusalem
as "'the bride, the wife of the Lamb'", where the river of the Water of Life flows (22:1).

After John witnesses the new heaven and a new earth "that no longer has any sea", an angel takes him "in the Spirit" to a vantage point on "a great and high mountain" to see the New Jerusalem's descent. The enormous city comes out of heaven down to the New Earth
Earth
. John's elaborate description of the New Jerusalem
Jerusalem
retains many features of the Garden of Eden
Garden of Eden
and the paradise garden, such as rivers, a square shape, a wall, and the Tree of Life
Tree of Life
.

Description

According to John, the New Jerusalem
Jerusalem
is "pure gold, like clear glass" and its "brilliance like a very costly stone, as a stone of crystal-clear jasper ." The street of the city is also made of "pure gold, like transparent glass". The base of the city is laid out in a square and surrounded by a wall made of jasper. It says in Revelation 21:16 that the height, length, and width are of equal dimensions - as were the Holy of Holies
Holy of Holies
in the Tabernacle
Tabernacle
and First Temple
First Temple
- and they measure 12,000 furlongs which is approximately 1500.3 miles). John writes that the wall is 144 cubits , which is assumed to be the width since the length is mentioned previously. 144 cubits are about equal to 65 meters, or 72 yards. It is important to note that 12 is the square root of 144. The number 12 was very important to early Jews and Christians, representing the 12 tribes of Israel
Israel
and 12 Apostles of Jesus
Jesus
Christ. The four sides of the city represented the four cardinal directions (North, South, East, and West.) In this way, New Jerusalem was thought of as an inclusive place, with gates accepting all of the 12 tribes of Israel
Israel
from all corners of the earth.

There is no temple building in the New Jerusalem. God
God
and the Lamb are the city's temple, since they are worshiped everywhere. Revelation 22 goes on to describe a river of the water of life that flows down the middle of the great street of the city from the Throne of God
God
. The tree of life grows in the middle of this street and on either side, or in the middle of the street and on either side of the river. The tree bears twelve fruits, or kinds of fruits, and yields its fruit every month. According to John, "The leaves of the tree were for the healing of the nations." This inclusion of the tree of life in the New Jerusalem
Jerusalem
harkens back to the Garden of Eden. The fruit the tree bears may be the fruit of life.

John states that the New Jerusalem
Jerusalem
will be free of sin . The servants of God
God
will have theosis , and "His name will be on their foreheads." Night will no longer fall, and the inhabitants of the city will "have need no lamp nor light of the sun, for the Lord God
God
gives them light." John ends his account of the New Jerusalem
Jerusalem
by stressing its eternal nature: "And they shall reign forever and ever."

Gates

There are twelve gates in the wall oriented to the compass with three each on the east, north, south, and west sides. There is an angel at each gate, or gatehouse. These gates are each made of a single pearl , giving them the name of the "pearly gates ". The names of the twelve tribes of Israel
Israel
are written on these gates.

The new Jerusalem
Jerusalem
gates may bear some relation to the gates mentioned in Enoch , Chapters 33 - 35, where the prophet reports (at the extremities of the whole earth) "heavenly gates opening into heaven; three of them distinctly separated." And so on for each of the four major compass directions.

Foundation Stones

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The wall has twelve foundation stones, and on these are written the names of the Twelve Apostles
Twelve Apostles
. Revelation lacks a list of the names of the Twelve Apostles, and does not describe which name is inscribed on which foundation stone, or if all of the names are inscribed on all of the foundation stones, so that aspect of the arrangement is open to speculation. The layout of the precious stones is contested. All of the precious stones could adorn each foundation stone, either in layers or mixed together some other way, or just one unique type of stone could adorn each separate foundation stone.

This latter possibility is favored by tradition, as each gate presumably stands on one foundation stone, and each of the twelve tribes has long been associated with a certain type of precious stone. These historical connections go back to the time of Temple worship, when the same kinds of stones were set in the golden Breastplate of the Ephod
Ephod
worn by the Kohen Gadol , and on the Ephod
Ephod
the names of each of the twelve tribes of Israel
Israel
were inscribed on a particular type of stone.

It is interesting to note that the translated meanings of the various sorts of foundation stones have varied through the centuries: those in King James Version
King James Version
are differently named in later translations.

"18: And the building of the wall of it was of jasper : and the city was pure gold , like unto clear glass. 19: And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire ; the third, a chalcedony ; the fourth, an emerald ; 20: The fifth, sardonyx ; the sixth, sardius ; the seventh, chrysolite ; the eighth, beryl ; the ninth, a topaz ; the tenth, a chrysoprasus ; the eleventh, a jacinth ; the twelfth, an amethyst ." Rev 21:18-20

with the more modern, New Jerusalem
Jerusalem
Bible version,

"18 The wall was built of diamond, and the city of pure gold, like clear glass. 19 The foundations of the city wall were faced with all kinds of precious stone: the first with diamond , the second lapis lazuli , the third turquoise , the fourth crystal , 20 the fifth agate , the sixth ruby , the seventh gold quartz , the eighth malachite , the ninth topaz, the tenth emerald , the eleventh sapphire and the twelfth amethyst."

Geometry

The angel measures the New Jerusalem
Jerusalem
with the rod or reed. Note the Lamb of God
God
and the twelve sets of figures, gates, and stones.

In 21:16, the angel measures the city with a golden rod or reed, and records it as 12,000 stadia by 12,000 stadia at the base, and 12,000 stadia high. A stadion is usually stated as 185 meters, or 607 feet, so the base has dimensions of about 2220 km by 2220 km, or 1380 miles by 1380 miles. In the ancient Greek system of measurement, the base of the New Jerusalem
Jerusalem
would have been equal to 144 million square stadia, 4.9 million square kilometers or 1.9 million square miles (roughly midway between the sizes of Australia
Australia
and India
India
). If rested on the Earth, its ceiling would be inside the upper boundary of the exosphere but outside the lower boundary. By way of comparison, the International Space Station
International Space Station
maintains an orbit with an altitude of about 386 km (240 mi) above the earth.

Revelation 21:22

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The Book of Revelation
Book of Revelation
was composed during the end of the 1st century AD, sometime during the later end of the reign of Emperor Nero Domitius (54 to 68 CE). The work is addressed to the “seven churches that are in Asia” (1:4). Revelation is normally broken into three sections: the prologue (1:1-3:22), the visions (4:1-22:5), and the epilogue (22:6-20). This study is principally concerned with chapter 21.

The author of Revelation was both a Jew by birth and a believing Christian . For the author and the addressees of Revelation, they are searching for the Lord to vindicate them and judge the “inhabitants of the earth,” for their suffering (6:10). The fall of Jerusalem coupled with the Neronian persecutions form the tension within the subtext of Revelation.

Throughout Revelation, several references to the Temple are made REV 3:12,7:15,11:19,14:15,16:1. This Temple appears to be of heavenly origin. When the eschaton arrives in REV 21:1, the reader expects the temple to come down from heaven with the New Jerusalem. Revelation 21 even contains typical New Jerusalem
Jerusalem
terminology that accompanies a restored Temple. Specific measurements are given for the new city ( Ezekiel
Ezekiel
40-48, 4Q554), and the city is built with gold, sapphires, and emeralds (Isaiah, Tobit). In addition, 21:21 references the “twelve gates.” Revelation maintains another typically aspect of New Jerusalem
Jerusalem
tradition – the reunification of the twelve tribes of Israel
Israel
( Ezekiel
Ezekiel
48:33-34, 4Q554).

Verse 22 marks a sudden and remarkable shift in New Jerusalem apocalyptic rhetoric: “I saw no temple in the city, for its temple is the Lord God
God
Almighty and the Lamb.” Following with the tradition of 3 Baruch and 4 Sibylline Oracles, Revelation foresees an eschaton without the Temple. Why has the Revelation suddenly denied an eschatological Temple? Verse 23 sheds light on this disparity.

Verse 23 proclaims, “And the city has no need of sun or moon to shine on it, for the glory of God
God
is the light, and its lamp is the lamb.” For the author of Revelation, there is no need for a Temple because the Lord will be the New Jerusalem’s eternal light and Jesus (the lamb) will be its lamp. This re-interpretation utilizes Isaiah
Isaiah
to make its case: “The LORD will be your everlasting light, and your God
God
will be your glory. Your sun shall no more go down, or your moon withdraw itself; for the LORD will be your everlasting light, and your days of mourning shall be ended.” ( Isaiah
Isaiah
60:19)

The Temple is discarded in the eschaton because the Lord will provide illumination for the New Jerusalem, and Christ will be the glory for its residents. Henceforth, Christians believed that the New Jerusalem no longer required a Temple. For Christians, their Lord sufficiently replaced the Temple .

NEW JERUSALEM - DEAD SEA SCROLLS

Discovered among the Dead Sea Scrolls
Dead Sea Scrolls
near Qumran
Qumran
, Israel
Israel
, were fragments of a scroll which describes New Jerusalem
Jerusalem
in minute detail. The New Jerusalem
Jerusalem
Scroll (as it is called) appears to contain apocalyptic vision, although, being fragmented, it is hard to categorize. Written in Aramaic , the text describes a vast city, rectangular in shape, with twelve gates and encircled by a long wall. Similar descriptions appear in Ezekiel
Ezekiel
40-48 and Revelation 21-22 and comparison to the Temple Scroll
Temple Scroll
(also found near Qumran) shows many similarities despite no direct literary links between the two.

MONTANISM

From the middle of the 2nd century CE to the middle of the 6th century CE, the ancient Christian sect of Montanism
Montanism
, which spread all over the Roman Empire, expected the New Jerusalem
Jerusalem
to descend to earth at the neighboring Phrygian towns of Pepuza and Tymion . In late antiquity , both places attracted crowds of pilgrims from all over the Roman Empire. Pepuza was the headquarters of the Montanist church. The Montanist patriarch resided at Pepuza . Women played an emancipated role in Montanism, serving as priests and also bishops. In the 6th century CE, this church became extinct.

Since 2001, Peter Lampe of the University of Heidelberg
University of Heidelberg
has directed annual archaeological campaigns in Phrygia, Turkey. During these interdisciplinary campaigns, together with William Tabbernee of Tulsa, numerous unknown ancient settlements were discovered and archaeologically documented. Two of them are the best candidates so far in the search for the identification of the two holy centers of ancient Montanism, Pepuza and Tymion , the sites of the expected descent of the New Jerusalem. Scholars had searched for these lost sites since the 19th century.

The ancient settlement discovered and identified as Pepuza by William Tabbernee and Peter Lampe was settled continuously from Hellenistic times to Byzantine times. In Byzantine times, an important rock-cut monastery belonged to the town. The town is located in the Phrygian Karahallı area, near the village of Karayakuplu ( Uşak Province
Uşak Province
, Aegean Region , Turkey
Turkey
). The ancient site of Tymion identified by Peter Lampe is located not far away at the Turkish village of Şükranje. For the Montanists, the high plane between Pepuza and Tymion was an ideal landing place for the heavenly New Jerusalem.

CATHOLICISM

The Catholic Church
Catholic Church
places the New Jerusalem
Jerusalem
in the eschatological role found in Revelation. Catholicism also holds that the New Jerusalem
Jerusalem
already exists as a spiritual community in Heaven
Heaven
, the Church triumphant , with an outpost on earth, the Church militant . Together, the Church triumphant, Church militant, and Church suffering form the Church universal . Augustine of Hippo
Augustine of Hippo
, a Doctor of the Church and Church Father
Church Father
, draws inspiration from John's account of the New Jerusalem
Jerusalem
to outline this view in his monumental work The City of God
God
.

The Catholic Encyclopedia
Catholic Encyclopedia
article on "Heaven" states that Catholic

theologians deem more appropriate that there should be a special and glorious abode, in which the blessed have their peculiar home and where they usually abide, even though they be free to go about in this world. For the surroundings in the midst of which the blessed have their dwelling must be in accordance with their happy state; and the internal union of charity which joins them in affection must find its outward expression in community of habitation. At the end of the world, the earth together with the celestial bodies will be gloriously transformed into a part of the dwelling-place of the blessed (Revelation 21). Hence there seems to be no sufficient reason for attributing a metaphorical sense to those numerous utterances of the Bible which suggest a definite dwelling-place of the blessed. Theologians, therefore, generally hold that the heaven of the blessed is a special place with definite limits. Naturally, this place is held to exist, not within the earth, but, in accordance with the expressions of Scripture, without and beyond its limits. All further details regarding its locality are quite uncertain. The Church has decided nothing on this subject.

EASTERN CHRISTIANITY

Emperor Lalibela
Lalibela
of Ethiopia
Ethiopia
built the city of Lalibela
Lalibela
as a new reconstructed Jerusalem
Jerusalem
in response to the Muslim
Muslim
capture of Jerusalem by Saladin
Saladin
's forces in 1187. The Eastern Orthodox Church
Eastern Orthodox Church
teaches that the New Jerusalem
Jerusalem
is the City
City
of God
God
that will come down from heaven in the manner described in the Book of the Apocalypse (Revelation). The Church is an icon of the heavenly Jerusalem. The New Jerusalem Monastery in Russia
Russia
takes its name from the heavenly Jerusalem.

PURITAN

The New Jerusalem
Jerusalem
was an important theme in the Puritan
Puritan
colonization of New England
New England
in the 17th century. The Puritans were inspired by the passages in Revelation about the New Jerusalem, which they interpreted as being a symbol for the New World
New World
. The Puritans saw themselves as the builders of the New Jerusalem
Jerusalem
on earth. This idea was foundational to American nationalism
American nationalism
.

SWEDENBORGIAN

Ecclesiastic Swedenborgians often refer to their organizations as part of or contributing to the New Jerusalem
Jerusalem
as explained by Emanuel Swedenborg in such books as New Jerusalem
Jerusalem
and Its Heavenly Doctrine , Apocalypse Revealed , and Apocalypse Explained . According to Swedenborg, the New Jerusalem
Jerusalem
described in the Bible is a symbol for a new dispensation that was to replace/restore Christianity. Also according to these books, this New Jerusalem
Jerusalem
began to be established around 1757. This stems from their belief that Jerusalem
Jerusalem
itself is a symbol of the Church, and so the New Jerusalem
Jerusalem
in the Bible is a prophetic description of a New Church.

LATTER DAY SAINT

See also: Zion
Zion
(Latter Day Saints)

In the Latter Day Saint
Saint
movement , the New Jerusalem
Jerusalem
is viewed as a physical kingdom that will be built in North America
North America
, centered on Independence, Missouri
Independence, Missouri
. The movement refers to the New Jerusalem
Jerusalem
as Zion
Zion
. The movement's founder, Joseph Smith
Joseph Smith
, attempted to establish this Zion
Zion
in the early 1830s, and drafted a detailed plat of Zion based on his view of the biblical description of the New Jerusalem, including plans for a temple . However, due to political and military rivalry with other Missouri settlers, members of the religion were expelled from Missouri in 1838. Subsequently, several Latter Day Saint denominations have established residence there, believing that it will be the center of God's Millennial kingdom.

JEHOVAH\'S WITNESSES

Main article: The \'anointed\' (Jehovah\'s Witnesses and salvation)

Jehovah\'s Witnesses believe that New Jerusalem
Jerusalem
is made up of anointed Christians serving in heaven as Kings and Priests over the earth. The number of these King-Priests will eventually number 144,000. This belief is based on New Jerusalem
Jerusalem
being described as "a bride adorned for her husband" REV 21:2, and this same "bride" then being described as "the Lamb's wife" REV 21:9-10. REV 14:1 is seen as depicting a wife-like relationship between the Lamb and the 144,000, therefore linking the identity of the 144,000 with the Lamb's wife and in-turn also that of New Jerusalem.

UNIVERSAL FRIENDS

The religious community known collectively as the Publick Universal Friends that gathered around the Quaker
Quaker
evangelist Jemima Wilkinson in the late 18th century was one of religious righteousness and devotion to Christian ideals. In 1790, Jemima founded a community she called New Jerusalem, planned as a communal society where righteousness would prevail. It was situated in the wilderness of New York\'s Finger Lakes region, in what is today the town of Jerusalem, New York . The society faded away after the death of their leader, and so died the prospect of a community based on the will of God.

BRITISH ISRAELISM

Richard Brothers , the originator of British Israelism
British Israelism
, developed a viewpoint that the British are descended from the Lost Tribes of Israel
Israel
, and that the capital city of Britain should therefore be re-modeled as a New Jerusalem
Jerusalem
for the coming Age of Enlightenment
Age of Enlightenment
. Supposedly this idea was already present in 6th Century England, and that it reached its height of influence during and just after the First World War
First World War
; certain buildings, such as St Paul\'s Cathedral , supposedly contain elements of the plan in their design.

BEDWARDISM

Bedwardism , a Jamaican religious movement active between 1889 and 1921, asserted that August Town (a suburb of Kingston ) was the New Jerusalem
Jerusalem
for the western hemisphere, and that Union Camp, where Alexander Bedward 's Free Baptist Church was located, was Zion. This movement fell apart when Bedward was arrested in 1921.

KIMBANGUISM

Kimbanguism
Kimbanguism
, a Congolese sectarian church founded in 1921 by Simon Kimbangu , refers to Kimbangu's birthplace in Nkamba, Congo (a village near Mbanza-Ngungu
Mbanza-Ngungu
), as New Jerusalem, where he reputedly performed miracles. Like Bedward, Kimbangu was imprisoned for life in the year 1921, however his movement continues with many followers to the present.

The Kimbanguist believe that people of the Nkamba village saw the New Jerusalem
Jerusalem
descending from heaven (a building) physically in 1935, by which time Father Simon Kimbangu was in prison. The Kimbanguist has constructed this same design of the building, calling it Nkamba New Jerusalem, in reference to Revelation 21; it has a river with supposed healing power.

TAIPING HEAVENLY KINGDOM

In 1853, the Taiping Heavenly Kingdom
Taiping Heavenly Kingdom
captured Nanjing
Nanjing
(Nanking) During the Taiping Rebellion
Taiping Rebellion
against the Qing dynasty
Qing dynasty
of China
China
and renamed the city "New Jerusalem".

BAHá\'í FAITH

The Bahá\'í Faith views the New Jerusalem
Jerusalem
as the renewal of religion that takes place about every thousand years and which secures the prosperity of the human world. Bahá\'u\'lláh , the founder of the Bahá'í Faith, identified the New Jerusalem
Jerusalem
with his claimed revelation (the word of God), and more specifically with the Law of God.

`Abdu\'l-Bahá , Bahá'u'lláh's son, further explains that the New Jerusalem
Jerusalem
which descends from heaven is not an actual city which is renewed, but the law of God
God
since it descends from heaven through a new revelation and it is renewed. Shoghi Effendi
Shoghi Effendi
, head of the religion after the death of `Abdu'l-Bahá, stated that specifically Bahá'u'lláh's book of laws, the Kitáb-i-Aqdas
Kitáb-i-Aqdas
, is the new Jerusalem. Bahá'u'lláh, in the Tablet of Carmel , also states that the new Jerusalem
Jerusalem
had appeared upon the new Mount Zion, Mount Carmel
Mount Carmel
.

IN POPULAR CULTURE

Science fiction writer Robert Heinlein
Robert Heinlein
wrote the story If This Goes On— , depicting a charismatic preacher managing to be elected President of the United States and setting up a theocratic dictatorship. Among other things, the capital is moved from Washington, D.C. to "New Jerusalem". By some indications in the story, this is actually a renamed Kansas City, Missouri
Kansas City, Missouri
.

In American hip hop culture and the Five-Percent Nation
Five-Percent Nation
, "New Jerusalem" and "New Jeru" refer to New Jersey
New Jersey
.

SEE ALSO

* Judaism
Judaism
portal * Christianity
Christianity
portal

* And did those feet in ancient time
And did those feet in ancient time
* Christian eschatology
Christian eschatology
* City
City
upon a Hill * Jewish eschatology
Jewish eschatology
* Kingdom of Jerusalem
Jerusalem
* Lamb of God
God
* New Galilee (Sixth Epoch) * New Jerusalem
Jerusalem
theater * New Rome * Rauðúlfs þáttr * Sacred geometry
Sacred geometry
* The New Earth
Earth

NOTES

* ^ Ezekiel
Ezekiel
48:35 * ^ Isaiah
Isaiah
56:7 * ^ Ezekiel
Ezekiel
45:6 * ^ Zechariah 14:17-19 * ^ Rashi
Rashi
, Vilna Gaon
Vilna Gaon
and Malbim to Ezekiel
Ezekiel
Chap. 40 * ^ Zechariah 2:4-5 * ^ (The rebuilding of the walls under Nehemiah
Nehemiah
is covered in the Book of Nehemiah
Nehemiah
) * ^ Isaiah
Isaiah
54:11-14 * ^ E.P. Sanders, Judaism: Practice and Belief 63 BCE - 66 CE (Philadelphia : Trinity Press International, 1992) * ^ James C. VanderKam and William Adler, The Jewish Apocalyptic Heritage in Early Christianity
Christianity
(Minneapolis: Fortress Press, 1996) * ^ David E. Aune, Apocalypticism, Prophecy, and Magic in Early Christianity
Christianity
(Grand Rapids, Mich.: Baker Academic, 2006) * ^ George W. Nickelsburg, Jewish Literature Between the Bible and the Mishnah (2nd ed. Minneapolis: Fortress Press, 2005) * ^ Aune, Apocalypticism, Prophecy, and Magic in Early Christianity, 5 * ^ The New Oxford Annotated Bible: New Revised Standard Version with the Apocrypha (3rd ed. Oxford: Oxford University Press, 2001), 1359 * ^ Patrick A. Tiller, A Commentary on the Animal Apocalypse of 1 Enoch (Vol. 4. Atlanta: Scholars Press, 1993), 61-79 * ^ Geza Vermes, The Complete Dead Sea Scrolls
Dead Sea Scrolls
in English (4th ed. New York: Penguin Books, 1997), 568-570 * ^ A B Bess, Philip (2003-04-19). "Design matters: the city and the good life: can the art of traditional urban design be renewed, and can we relearn how to create beautiful and livable cities?". Christian Century. Retrieved 2007-01-02. * ^ Exosphere#Earth.27s exosphere * ^ http://www.nasa.gov/centers/johnson/pdf/566862main_iss_fact_sheet.pdf * ^ Averky (Taushev), Archbishop; Fr. Seraphim (Rose) (1998). The Apocalypse in the Teachings of Ancient Christianity. Platina CA: St. Herman of Alaska Brotherhood. p. 26. ISBN 0-938635-67-0 . * ^ An article about the Puritans and the New Jerusalem, from PBS . * ^ Joseph Smith, 1842, Wentworth Letter. * ^ LDS Doctrine and Covenants 57:2. * ^ Insight on the Scriptures. 2. 1988. p. 496. * ^ http://digitalcommons.csbsju.edu/cdi/viewcontent.cgi?article=1013&context=headwaters * ^ `Abdu\'l-Bahá (1976). Bahá'í World Faith. Willmette, IL: US Bahá'í Publishing Trust. p. 381. * ^ Bahá\'u\'lláh (2003) . Kitáb-i-Íqán: The Book of Certitude. Wilmette, Illinois, USA: Bahá'í Publishing Trust. p. 198. ISBN 1-931847-08-8 . * ^ A B Sears, William (1961). Thief in the Night. London: George Ronald. ISBN 0-85398-008-X . * ^ Taherzadeh, Adib (1976). The Revelation of Bahá\'u\'lláh, Volume 1: Baghdad 1853-63. Oxford, UK: George Ronald. p. 306. ISBN 0-85398-270-8 . * ^ `Abdu\'l-Bahá (1981) . Some Answered Questions. Wilmette, Illinois, USA: Bahá'í Publishing Trust. p. 67. ISBN 0-87743-190-6 . * ^ Effendi, Shoghi (1944). God
God
Passes By. Wilmette, Illinois, USA: Bahá'í Publishing Trust. p. 213. ISBN 0-87743-020-9 . * ^ Taherzadeh, Adib (1984). The Revelation of Bahá\'u\'lláh, Volume 3: `Akka, The Early Years 1868-77. Oxford, UK: George Ronald. p. 275. ISBN 0-85398-144-2 . * ^ "\'New Jeru\' in The Right Rhymes Hip-Hop Dictionary". The Right Rhymes. Retrieved 27 June 2017. * ^ Margolis, Daniel; Bry, Dave; Erwin, Jack (October 22, 2013). "Ranking the 50 States Based on Their Contribution to Popular Music 11. New Jersey". Complex . Retrieved 27 June 2017. * ^ James, Joy (2007). Warfare in the American Homeland: Policing and Prison in a Penal Democracy. Duke University Press
Duke University Press
. p. 231. ISBN 0822339234 . Retrieved 27 June 2017. * ^ Nasir, Kamaludeen Mohamed Mohamed (2016). Globalized Muslim Youth in the Asia Pacific: Popular Culture in Singapore and Sydney. Springer. p. 73. ISBN 9781137542649 . Retrieved 27 June 2017.

REFERENCES

* Bernet, Claus: The Heavenly Jerusalem
Jerusalem
as a Central Belief in Radical Pietism in the Eighteenth Century, in: The Covenant Quarterly, 63, 4, 2005, p. 3-19. * La Cité de Dieu, ed. by Martin Hengel , Tübingen 2000. * La Gerusalemme celeste, ed. by Maria Luisa Gatti Perer, Milano 1983. * Kühnel, Bianca: From the Earthly to the Heavenly Jerusalem. Representations of the Holy City
City
in Christian Art of the First Millennium, Rom 1987. * Peter Lampe , Die montanistischen Tymion und Pepouza im Lichte der neuen Tymioninschrift, in: Zeitschrift für Antikes Christentum 8 (2004) 498-512 * W. Tabbernee/ Peter Lampe , Pepouza and Tymion: The Discovery and Archaeological Exploration of a Lost Ancient City
City
and an Imperial Estate (deGruyter: Berlin/New York, 2008) ISBN 978-3-11-019455-5 und ISBN 978-3-11-020859-7 * Daniel C. Harlow, The Greek Apocalypse of Baruch (3 Baruch) in Hellenistic Judaism
Judaism
and Early Christianity
Christianity
(New York: E.J. Brill, 1996) * Sanders, E P. The Historical Figure of Jesus. New York: Penguin Books, 1993. * David Flusser, Judaism
Judaism
and the Origins of Christianity
Christianity
(Jerusalem: Magnes Press, 1988) * Aune, Word Biblical Commentary: Revelation 17-22 * Stephen Pattemore, The People of God
God
in the Apocalypse : discourse, structure, and exegesis (New York: Cambridge University Press, 2004)

EXTERNAL LINKS

Media related to New Jerusalem
Jerusalem
at Wikimedia Commons

* An article about the Puritans and the New Jerusalem, from PBS . *

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