New Jerusalem Tabernacle of God Holy City City of God Celestial City Heavenly Jerusalem Jerusalem above Zion Shining City on a Hill
New Jerusalem
John of Patmos watches the descent of the New Jerusalem from God in a 14th century tapestry.
Area
• Total	4,950,625 km2 (1,911,447 sq mi)

In the book of Ezekiel, the Prophecy of New Jerusalem (or City (where) God (is) there (יְהוָה שָׁמָּה, Jehovah-shammah),^[1] also titled Heavenly Jerusalem, in the Book of Revelation as well as Zion in other books of the Bible) is Ezekiel's prophetic vision of a city to be established to the south^[2] of the Temple Mount that will be inhabited by the twelve tribes of Israel^[3] in the Messianic era.^{[citation needed]} The prophecy is recorded by Ezekiel as taking place on Yom Kippur of the year 3372 of the Hebrew calender.^[4]

Interpretation[link]

Christianity interprets the city as a physical reconstruction, spiritual restoration, or divine recreation of the city of 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 describes the New Jerusalem in the Book of Revelation in the Christian Bible, and so the New Jerusalem holds an important place in Christian eschatology and Christian mysticism, and has also influenced Christian philosophy and Christian theology. Such a renewal of Jerusalem, if a reconstruction, is an important theme in Judaism, 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, Orthodox Christianity, and Orthodox Judaism, expect the literal renewal of Jerusalem to some day take place at the Temple Mount in accordance with various prophecies. Dispensationalists believe in a literal New Jerusalem that will come down out of Heaven, which will be an entirely new city of incredible dimensions. Other sects, such as various Protestant denominations, modernist branches of Christianity, Mormonism and Reform Judaism, view the New 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.

It is important to distinguish between "the camp of the saints, and the beloved city" spoken of in Revelation ch.20:9, and the New Jerusalem of chapter 21. Rev.ch.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 ch.48. One of the most obvious differences is, the dimensions of the New Jerusalem of Rev.ch.21 are 1000 times bigger than dimensions of the city in Ezekiel ch.48 (and in Rev.ch.20:9) New Jerusalem of Revelation ch.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.

Origin and development[link]

The Babylonian threat to the 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’s army upon Jerusalem in 586 BCE. The entire city, including the First Temple, was burned. Israelite aristocrats were taken captive to Babylon. The Babylonian conquest and exile catalyzed Jewish apocalyptic literature. This is the first example in Judaism where conflict leads to apocalyptic hopes for the New Jerusalem.

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

The book of Zechariah^[5] expands upon the Ezekiel’s New Jerusalem. After the Second Temple was built after the exile, Jerusalem’s population was only a few hundred. There were no defensive city walls until 445 BCE.^[6] 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 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.

Another biblical response to the Babylonian exile is in Isaiah,^[7] where the author adorns the New Jerusalem with precious sapphires, jewels, and rubies. The city is described as a place free from terror and full of righteousness. Here, Isaiah provides an example of Jewish apocalypticism, where a hope for a perfected Jerusalem and freedom from oppression is themed.

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

Antiochene Persecutions, Hasmonean High Priesthood[link]

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. In 167 BCE, Emperor Antiochus returned from fighting in Egypt to quell a revolt in 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 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 contain a New Jerusalem tradition formed out of strife. As a tiny Jewish sect living in the caves of Qumran, the 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.^{[dubious – discuss]} The Essenes were not against the institution of the Temple and its cult per se. The Essenes at 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 texts in 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 and angel who measures the blocks, houses, gates, avenues, streets, dining halls, and stairs of the New Jerusalem. There are two important points to consider on the Qumran Essenes. First, we do not have enough scroll fragments to completely analyze their New Jerusalem ideologies. Second, based on the evidence available, the Essenes rebelled against Temple leadership, not the Temple itself. Their vision of the New Jerusalem looked for the reunification of the twelve tribes around an eschatological Temple.

4 Ezra, 2 Baruch, 3 Baruch[link]

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 incited apocalyptic responses with a vision for a New Jerusalem. In the 1st century CE, an even greater conflict exploded in Iudaea province; the Roman destruction of Jerusalem, as well as the other Roman-Jewish Wars. Subsequent apocalyptic responses fundamentally altered the New 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. The destruction of the Second Temple in 70 meant an end to Second Temple 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, 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 as central to Rabbinic Judaism.

The Jewish apocalypse of 4 Ezra is a text contained in the apocryphal book 2 Esdras. The genre of 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 10:24). Suddenly, the woman is transfigured in an array of bright lights. She transforms into the New 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 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 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 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 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: “[The 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 exists in heaven, not on earth.

The apocalypse of 3 Baruch is the anomaly among post-revolt New 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.^{[8][9][10][11][12][13][14][15]}

Christianity[link]

Since Christianity originated as a sect of 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 as the site of The Crucifixion and other events central to the Christian faith.

In particular, the destruction of the Second Temple that took place in the year 70, a few decades after Christianity began its split from Judaism, was seminal to the nascent Christian apocalypticism of that time. In the Olivet discourse of the Gospels, Jesus foretells of the destruction of Herod's Temple, and promises that it will precede the return of the Son of Man, known as the Second Coming. This prophecy of the renewal of Jerusalem by the messiah echoes those of the Jewish prophets. John of Patmos' vision of the New Jerusalem in the Book of Revelation draws on the 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), the New Jerusalem will be the earthly location where all true believers will spend eternity with God. The New Jerusalem is not limited to eschatology, however. Many Christians view the New Jerusalem as a current reality, that the New Jerusalem is the consummation of the Body of Christ, the Church and that Christians already take part in membership of both the heavenly Jerusalem and the earthly Church in a kind of dual citizenship.^[16] In this way, the New Jerusalem represents to Christians the final and everlasting reconciliation of God and His chosen people, "the end of the Christian pilgrimage."^[16] As such, the New Jerusalem is a conception of Heaven, see also Heaven (Christianity).

The Book of Revelation[link]

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

The term New Jerusalem occurs twice in the New Testament, in verses 3:12 and 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 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. John's elaborate description of the New Jerusalem retains many features of the Garden of Eden and the paradise garden, such as rivers, a square shape, a wall, and the Tree of Life.

Description[link]

According to John, the New Jerusalem is "pure gold, like clear glass" and its "brilliance [is] 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 in the Tabernacle and 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, and the number of months in a year. 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 from all corners of the earth.

There is no temple building in the New Jerusalem. 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. 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 harkens back to the Garden of Eden. The fruit the tree bears may be the fruit of life.

John states that the New Jerusalem will be free of sin. The servants of 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 gives them light." John ends his account of the New Jerusalem by stressing its eternal nature: "And they shall reign forever and ever."

Gates[link]

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 are written on these gates.

The new 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." [33, 3.] And so on for each of the four major compass directions.[ref. Laurence translation, Book of Enoch.]

Foundation stones[link]

This unreferenced section requires citations to ensure verifiability.

The wall has twelve foundation stones, and on these are written the names of the 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 worn by the Kohen Gadol, and on the Ephod the names of each of the twelve tribes of 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 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." <KJV, Rev. 21>

with the more modern, New 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." <NJB, Rev. 21>

Geometry[link]

The angel measures the New Jerusalem with the rod or reed. Note the Lamb of 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 would have been equal to 144 million square stadia, 4.9 million square kilometers or 1.9 million square miles. If rested on the Earth, its ceiling would be inside the exosphere.

In keeping with the several indications within Revelation text that there is some encryption,^{[citation needed]} the cube may not even represent a cube, but rather a sphere or spheroid,^{[citation needed]} with a radius equivalent to approximately 6,000 stadia or 690 miles;^{[citation needed]} alternatively the symbol might be taken as a "sacred dodecahedron" with the twelves given as a clue to its actual, faceted shape.^{[citation needed]}

Revelation 21:22[link]

This unreferenced section requires citations to ensure verifiability.

The Book of Revelation was composed during the end of the 1st century CE, 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 (3:12, 7:15, 11:19, 14:15, and 16:1). This Temple appears to be of heavenly origin. When the eschaton arrives in 21:1, the reader expects the temple to come down from heaven with the New Jerusalem. Revelation 21 even contains typical New Jerusalem terminology that accompanies a restored Temple. Specific measurements are given for the new city (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 tradition – the reunification of the twelve tribes of Israel (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 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 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 to make its case: “The LORD will be your everlasting light, and your 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 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.

Montanism[link]

From the middle of the 2nd century CE to the middle of the 6th century CE, the ancient Christian sect of Montanism, which spread all over the Roman Empire, expected the New 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 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, Aegean Region, 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[link]

The Catholic Church places the New Jerusalem in the eschatological role found in Revelation. Catholicism also holds that the New Jerusalem already exists as a spiritual community in 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, a Doctor of the Church and Church Father, draws inspiration from John's account of the New Jerusalem to outline this view in his monumental work The City of God.

The 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[link]

Emperor Lalibela of Ethiopia built the city of Lalibela as a new reconstructed Jerusalem in response to the Muslim capture of Jerusalem by Saladin's forces in 1187.

The Eastern Orthodox Church teaches that the New Jerusalem is the City of 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.^[17] The New Jerusalem Monastery in Russia takes its name from the heavenly Jerusalem.

Puritan[link]

The New Jerusalem was an important theme in the Puritan colonization of 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. The Puritans saw themselves as the builders of the New Jerusalem on earth. This idea was foundational to American nationalism.^[18]

Swedenborgian[link]

Ecclesiastic Swedenborgians often refer to their organizations as part of or contributing to the New Jerusalem as explained by Emanuel Swedenborg in such books as New Jerusalem and Its Heavenly Doctrine, Apocalypse Revealed, and Apocalypse Explained. According to Swedenborg, the New 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 began to be established around 1757. This stems from their belief that Jerusalem itself is a symbol of the Church, and so the New Jerusalem in the Bible is a prophetic description of a New Church.

Latter Day Saint[link]

In the Latter Day Saint movement (Mormonism), the New Jerusalem is viewed as a physical kingdom that will be built in North America,^[19] centered around Independence, Missouri.^[20] The movement refers to the New Jerusalem as Zion. The movement's founder, Joseph Smith, Jr., attempted to establish this 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[link]

Jehovah's Witnesses believe that New 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 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). Revelation 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.^[21]

Universal Friends[link]

The religious community known collectively as the Publick Universal Friends that gathered around the 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[link]

Richard Brothers, the originator of British Israelism, developed a viewpoint explained by Adrian Gilbert in his 2002 book The New Jerusalem. Gilbert proposes a secret tradition, that the British are descended from the Lost Tribes of Israel, an idea known as British Israelism, and that the capital city of Britain should therefore be re-modeled as a New Jerusalem for the coming 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; certain buildings, such as St Paul's Cathedral, supposedly contain elements of the plan in their design.

Bedwardism[link]

Bedwardism, a Jamaican religious movement active between 1889 and 1921, asserted that August Town (a suburb of Kingston) was the New 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[link]

Kimbanguism, a Congolese sectarian church founded in 1921 by Simon Kimbangu, refers to Kimbangu's birthplace in Nkamba, Congo (a village near 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 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.

Bahá'í faith[link]

The Bahá'í Faith views the New Jerusalem as the renewal of religion that takes place about every thousand years and which secures the prosperity of the human world.^[22][23] Bahá'u'lláh, the founder of the Bahá'í Faith, identified the New Jerusalem with his claimed revelation (the word of God), and more specifically with the Law of God.^[24][25]

`Abdu'l-Bahá, Bahá'u'lláh's son, further explains that the New Jerusalem which descends from heaven is not an actual city which is renewed, but the law of God since it descends from heaven through a new revelation and it is renewed.^[26] Shoghi Effendi, the Guardian of the Bahá'í Faith, stated that specifically Bahá'u'lláh's book of laws, the Kitáb-i-Aqdas, is the new Jerusalem.^[27][28] Bahá'u'lláh, in the Tablet of Carmel, also states that the new Jerusalem had appeared upon the new Mount Zion, Mount Carmel.^[24]

See also[link]

Christianity portal

• New Jerusalem Calendar

Notes[link]

References[link]

• Bernet, Claus: The Heavenly 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 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 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 and Early Christianity (New York: E.J. Brill, 1996)
• Sanders, E P. The Historical Figure of Jesus. New York: Penguin Books, 1993.
• David Flusser, Judaism and the Origins of Christianity (Jerusalem: Magnes Press, 1988)
• Aune, Word Biblical Commentary: Revelation 17-22
• Stephen Pattemore, The People of God in the Apocalypse : discourse, structure, and exegesis (New York: Cambridge University Press, 2004)

External links[link]

Media related to New Jerusalem at Wikimedia Commons

• An article about the Puritans and the New Jerusalem, from PBS.
• University of Heidelberg: The Discovery of Pepouza and Tymion

Jerusalem יְרוּשָׁלַיִם (Yerushalayim) القُدس (al-Quds)
—  City  —
From upper left: Jerusalem skyline viewed from Givat ha'Arba, Mamilla, the Old City and the Dome of the Rock, a souq in the Old City, the Knesset, the Western Wall, the Tower of David and the Old City walls
Flag Coat of arms of Jerusalem Coat of arms
Nickname(s): Ir ha-Kodesh (Holy City), Bayt al-Maqdis (House of the Holiness)
Coordinates: 31°47′N 35°13′E / 31.783°N 35.217°E / 31.783; 35.217Coordinates: 31°47′N 35°13′E / 31.783°N 35.217°E / 31.783; 35.217
District	Jerusalem
Government
• Mayor	Nir Barkat
Area
• City	125,156 dunams (125.156 km2 or 48.323 sq mi)
• Metro	652,000 dunams (652 km2 or 252 sq mi)
Elevation	754 m (2,474 ft)
Population (2012)
• City	801,000
• Density	6,400/km2 (17,000/sq mi)
• Metro	1,029,300
Demonym	Jerusalemite
Time zone	IST (UTC+2)
• Summer (DST)	IDT (UTC+3)
Area code(s)	overseas dialing +972-2; local dialing 02
Website	jerusalem.muni.il[iv]

Jerusalem ( /dʒəˈruːsələm/; Hebrew: יְרוּשָׁלַיִם‎‎ Yerushaláyim   ; Arabic: القُدس‎ al-Quds    and/or أورشليم Ûrshalîm)^[i] is the capital of Israel, though not internationally recognized as such,^[ii] and one of the oldest cities in the world.^[1] It is located in the Judean Mountains, between the Mediterranean Sea and the northern edge of the Dead Sea. If the area and population of East Jerusalem is included, it is Israel's largest city in both population and area,^[2][3] with a population of 801,000 residents^[4] over an area of 125.1 km² (48.3 sq mi).^[5][6][iii] Jerusalem is also a holy city to the three major Abrahamic religions—Judaism, Christianity and Islam.

During its long history, Jerusalem has been destroyed twice, besieged 23 times, attacked 52 times, and captured and recaptured 44 times.^[7] The oldest part of the city was settled in the 4th millennium BCE.^[1] In 1538, walls were built around Jerusalem under Suleiman the Magnificent. Today those walls define the Old City, which has been traditionally divided into four quarters—known since the early 19th century as the Armenian, Christian, Jewish, and Muslim Quarters.^[8] The Old City became a World Heritage site in 1981, and is on the List of World Heritage in Danger.^[9] Modern Jerusalem has grown far beyond its boundaries.

In Judaism, Jerusalem has been the holiest city since, according to the Hebrew Bible, King David of Israel first established it as the capital of the united Kingdom of Israel in c.1000 BCE, and his son, King Solomon, commissioned the building of the First Temple in the city.^[10] In Christianity, Jerusalem has been a holy city since, according to the New Testament, Jesus was crucified there, possibly in c.33 CE,^[11][12][13] and 300 years later Saint Helena identified the pilgrimage sites of Jesus' life. In Sunni Islam, Jerusalem is the third-holiest city.^[14][15] It became the first Qibla, the focal point for Muslim prayer (Salah) in 610 CE,^[16] and, according to Islamic tradition, Muhammad made his Night Journey there ten years later.^[17][18] As a result, despite having an area of only 0.9 square kilometres (0.35 sq mi),^[19] the Old City is home to many sites of tremendous religious importance, among them the Temple Mount, the Western Wall, the Church of the Holy Sepulchre, the Dome of the Rock and al-Aqsa Mosque.

Today, the status of Jerusalem remains one of the core issues in the Israeli–Palestinian conflict. During the 1948 Arab-Israeli War, West Jerusalem was among the areas captured and later annexed by Israel, while East Jerusalem, including the Old City, was captured by Jordan. Israel captured East Jerusalem during the 1967 Six-Day War and subsequently annexed it. Currently, Israel's Basic Law refers to Jerusalem as the country's "undivided capital". The international community has rejected the annexation as illegal and treats East Jerusalem as Palestinian territory held by Israel under military occupation.^{[20][21][22][23]} The international community does not recognize Jerusalem as Israel's capital, and the city hosts no foreign embassies.

According to the Palestinian Central Bureau of Statistics, 208,000 Palestinians live in East Jerusalem, which is sought by the Palestinian Authority as a future capital of a future Palestinian state.^[24][25][26]

All branches of the Israeli government are located in Jerusalem, including the Knesset (Israel's parliament), the residences of the Prime Minister and President, and the Supreme Court. Jerusalem is home to the Hebrew University and to the Israel Museum with its Shrine of the Book. The Jerusalem Biblical Zoo has ranked consistently as Israel's top tourist attraction for Israelis.^[27][28]

Etymology[link]

A city called Rušalimum or Urušalimum (Foundation of Shalem)^[29] appears in ancient Egyptian records as the first two references to Jerusalem, dating back to the 19th and 18th centuries BCE.^[30][31] The name recurs in Akkadian cuneiform as Urušalim, in the Amarna tablets datable to the 1400-1360 BCE. The name “Jerusalem” is variously etymologised to mean “foundation (Sumerian yeru, ‘settlement’/Semitic yry, ‘found’) of the god Shalem”, ‘dwelling of peace’, ‘founded in safety’,^[32] or to mean ‘Salem gives instruction’ (yrh, ‘show, teach, instruct’). The god Shalem has a special relationship with Jerusalem.^[33] Others dismiss the Sumerian link, and point to yarah, Semitic/Hebrew for ‘to lay a cornerstone’, yielding the idea of laying a cornerstone to the temple of the god Shalem, who was a member of the West Semitic pantheon (Akkadian Shalim, Assyrian Shulmanu), the god of the setting sun and the nether world, as well as of health and perfection.^[34]

The form Yerushalayim (Jerusalem) first appears in the Bible, in the book of Joshua. This form has the appearance of a portmanteau (blend) of Yireh (an abiding place of the fear and the service of God) ^[35] The meaning of the common root S-L-M is unknown but is thought to refer to either "peace" (Salam or Shalom in modern Arabic and Hebrew) or Shalim, the god of dusk in the Canaanite religion.^[36][37] The name gained the popular meanings "The City of Peace"^[29][38] and "Abode of Peace",^[39][40] alternately "Vision of Peace" in some Christian theology.^[41] Typically the ending -im indicates the plural in Hebrew grammar and -ayim the dual, thus leading to the suggestion that the name refers to the fact that the city sits on two hills.^[42][43] However the pronunciation of the last syllable as -ayim appears to be a late development, which had not yet appeared at the time of the Septuagint.

The most ancient settlement of Jerusalem, founded as early as the Bronze Age on the hill above the Gihon Spring, was according to the Bible named Jebus.^[44] It was renamed the City of David in the first millennium BCE,^[44] and was known by this name in antiquity.^[45][46] Another name, "Zion", initially referred to a distinct part of the city, but later came to signify the city as a whole and to represent the biblical Land of Israel. In Greek and Latin the city's name was transliterated Hierosolyma (Greek: Ἱεροσόλυμα; in Greek hieròs, ἱερός, means holy), although the city was renamed Aelia Capitolina for part of the Roman period of its history.

In Arabic, Jerusalem is most commonly known as القُدس, transliterated as al-Quds and meaning "The Holy" or "The Holy Sanctuary".^[39][40] Official Israeli government policy mandates that أُورُشَلِيمَ, transliterated as Ūršalīm, which is the cognate of the Hebrew and English names, be used as the Arabic language name for the city in conjunction with القُدس. أُورُشَلِيمَ-القُدس‎.^[47]

History[link]

Given the city's central position in both Israeli nationalism (Zionism) and Palestinian nationalism, the selectivity required to summarise more than 5,000 years of inhabited history is often^[48][49] influenced by ideological bias or background (see Historiography and nationalism). For example, the Jewish periods of the city's history are important to Israeli nationalists (Zionists), whose discourse suggests that modern Jews descend from the Israelites and Maccabees,^[50][51] whilst the Islamic, Christian and other non-Jewish periods of the city's history are important to Palestinian nationalism, whose discourse suggests that modern Palestinians descend from all the different peoples who have lived in the region.^[52][53] As a result, both sides claim the history of the city has been politicized by the other in order to strengthen their relative claims to the city,^{[48][48][49][54][55]} and that this is borne out by the different focuses the different writers place on the various events and eras in the city's history.

Overview of Jerusalem's historical periods[link]

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Ancient period[link]

Stepped Stone Structure, City of Jebus

Ceramic evidence indicates occupation of the City of David, within present-day Jerusalem, as far back as the Copper Age (c. 4th millennium BCE),^[1][56] with evidence of a permanent settlement during the early Bronze Age (c. 3000–2800 BCE).^[56][57] The Execration Texts (c. 19th century BCE), which refer to a city called Roshlamem or Rosh-ramen^[56] and the Amarna letters (c. 14th century BCE) may be the earliest mention of the city.^[58][59] Some archaeologists, including Kathleen Kenyon, believe Jerusalem^[60] as a city was founded by Northwest Semitic people with organized settlements from around 2600 BCE. According to Jewish tradition, the city was founded by Shem and Eber, ancestors of Abraham. In the biblical account, Jerusalem ("Salem") when first mentioned is ruled by Melchizedek, an ally of Abraham (identified with Shem in legend). Later, in the time of Joshua, Jerusalem lay within territory allocated to the tribe of Benjamin (Joshua 18:28), but continued to be under the independent control of the Jebusites until it was conquered by David and made into the capital of the united Kingdom of Israel (c. 11th century BCE).^[61][62][v] Recent excavations of a Large Stone Structure and a nearby Stepped Stone Structure are widely believed^{[by whom?]} to be the remains of King David's palace. The excavations have been interpreted by some archaeologists as lending credence to the biblical narrative, while others disagree.^[63]

According to Hebrew scripture, King David reigned for 40 years. The generally accepted estimate of the conclusion of this reign is 970 BCE. The Bible records that David was succeeded by his son Solomon,^[64] who built the Holy Temple on Mount Moriah. Solomon's Temple (later known as the First Temple), went on to play a pivotal role in Jewish history as the repository of the Ark of the Covenant.^[65] For more than 400 years, until the Babylonian conquest in 587 BCE, Jerusalem was the political capital of the united Kingdom of Israel and then the Kingdom of Judah. During this period, known as the First Temple Period,^[66] the Temple was the religious center of the Israelites.^[67] On Solomon's death (c. 930 BCE), the ten northern tribes split off to form the Kingdom of Israel. Under the leadership of the House of David and Solomon, Jerusalem remained the capital of the Kingdom of Judah.^[68]

When the Assyrians conquered the Kingdom of Israel in 722 BCE, Jerusalem was strengthened by a great influx of refugees from the northern kingdom. The First Temple period ended around 586 BCE, as the Babylonians conquered Judah and Jerusalem, and laid waste to Solomon's Temple.^[66]

Classical antiquity[link]

In 538 BCE, after 50 years of Babylonian captivity, Persian King Cyrus the Great invited the Jews to return to Judah to rebuild the Temple.^[69] Construction of the Second Temple was completed in 516 BCE, during the reign of Darius the Great, 70 years after the destruction of the First Temple.^[70][71] In about 445 BCE, King Artaxerxes I of Persia issued a decree allowing the city and the walls to be rebuilt.^[72] Jerusalem resumed its role as capital of Judah and center of Jewish worship.

When Alexander the Great conquered the Persian Empire, Jerusalem and Judea came under Macedonian control, eventually falling to the Ptolemaic dynasty under Ptolemy I. In 198 BCE, Ptolemy V lost Jerusalem and Judea to the Seleucids under Antiochus III. The Seleucid attempt to recast Jerusalem as a Hellenized city-state came to a head in 168 BCE with the successful Maccabean revolt of Mattathias and his five sons against Antiochus Epiphanes, and their establishment of the Hasmonean Kingdom in 152 BCE with Jerusalem again as its capital.

In 63 BCE, Pompey the Great intervened in a Hasmonean struggle for the throne and captured Jerusalem, extending the influence of the Roman Republic over Judea.^[73] Following a short invasion by Parthians, backing the rival Hasmonean rulers, Judea became a scene of struggle between pro-Roman and pro-Parthian forces, eventually leading to the emergence of Edomite Herod, who would be appointed King of the Jews by the Roman senate and establish the Herodian dynasty.

Roman siege and destruction of Jerusalem (David Roberts, 1850)

As Rome became stronger it installed Herod as a Jewish client king. Herod the Great, as he was known, devoted himself to developing and beautifying the city. He built walls, towers and palaces, and expanded the Temple Mount, buttressing the courtyard with blocks of stone weighing up to 100 tons. Under Herod, the area of the Temple Mount doubled in size.^[64][74][75] Shortly after Herod's death, in 6 CE Judea came under direct Roman rule as the Iudaea Province,^[76] although Herod's descendants through Agrippa II remained client kings of neighbouring territories until 96 CE. Roman rule over Jerusalem and the region began to be challenged with the First Jewish–Roman War, which resulted in the destruction of the Second Temple in 70 CE. Jerusalem once again served as the capital of Judea during the three-year rebellion known as the Bar Kokhba revolt, beginning in 132 CE. The Romans succeeded in suppressing the revolt in 135 CE. Emperor Hadrian combined Iudaea Province with neighboring provinces to create Syria Palaestina, erasing the name of Judea,^[77] romanized the city, renaming it Aelia Capitolina,^[78] and banned the Jews from entering it on pain of death, except for one day each year (9 Ab). These anti-Jewish measures^[79][80][81] which affected also Jewish Christians,^[82] was taken to ensure 'the complete and permanent secularization of Jerusalem.'^[83] The enforcement of the ban on Jews entering Aelia Capitolina continued until the 4th century CE.

In the five centuries following the Bar Kokhba revolt, the city remained under Roman then Byzantine rule. During the 4th century, the Roman Emperor Constantine I constructed Christian sites in Jerusalem, such as the Church of the Holy Sepulchre. Jerusalem reached a peak in size and population at the end of the Second Temple Period, when the city covered two square kilometers (0.8 sq mi.) and had a population of 200,000.^[80][84] From the days of Constantine until the 7th century, Jews were banned from Jerusalem.^[85]

The eastern continuation of the Roman Empire, the Byzantine Empire, maintained control of the city for years. Within the span of a few decades, Jerusalem shifted from Byzantine to Persian rule and returned to Roman-Byzantine dominion once more. Following Sassanid Khosrau II's early 7th century push into Byzantine, advancing through Syria, Sassanid Generals Shahrbaraz and Shahin attacked the Byzantine-controlled city of Jerusalem (Persian: Dej Houdkh‎). They were aided by the Jews of Palaestina Prima, who had risen up against the Byzantines.^[86]

In the Siege of Jerusalem (614), after 21 days of relentless siege warfare, Jerusalem was captured. The Byzantine chronicles relate that the Sassanid army and the Jews slaughtered tens of thousands of Christians in the city, an episode which has been the subject of much debate between historians.^[87] The conquered city would remain in Sassanid hands for some fifteen years until the Byzantine Emperor Heraclius reconquered it in 629.^{[86][verification needed]} Reinstalled Byzantine rule resulted in wide-scale massacre of the Jews throughout Palaestina Prima and Palaestina Secunda provinces, which would practically erase the 150,000-strong Jewish community. The remnants of the Palaestinian and Jerusalemite Jews found refuge in Egypt and Mesopotamia.

Middle Ages[link]

Dome of the Rock viewed through Cotton Gate

Byzantine Jerusalem was conquered by the Arab armies of Omar ibn Hattab in 634. Among Muslims of Islam's earliest era it was referred to as Madinat bayt al-Maqdis ("City of the Temple")^[88] which was restricted to the Temple Mount. The rest of the city "...was called Iliya, reflecting the Roman name given the city following the destruction of 70 c.e.: Aelia Capitolina".^[89] Later the Temple Mount became known as al-Haram al-Sharif, “The Noble Sanctuary”, while the city around it became known as Bayt al-Maqdis,^[90] and later still, al-Quds al-Sharif "The Noble City". The Islamization of Jerusalem began in the first year A.H. (620 CE), when Muslims were instructed to face the city while performing their daily prostrations and, according to Muslim religious tradition, Muhammad's night journey and ascension to heaven took place. After 16 months, the direction of prayer was changed to Mecca.^[91] In 638 the Islamic Caliphate extended its dominion to Jerusalem.^[92] With the Arab conquest, Jews were allowed back into the city.^[93] The Rashidun caliph Umar ibn al-Khattab signed a treaty with Monophysite Christian Patriarch Sophronius, assuring him that Jerusalem's Christian holy places and population would be protected under Muslim rule.^[94] Christian-Arab tradition records that, when led to pray at the Church of the Holy Sepulchre, the holiest site for Christians, the caliph Umar refused to pray in the church so that Muslims would not request conversion of the church to a mosque.^[95] He prayed outside the church, where the Mosque of Umar (Omar) stands to this day, opposite the entrance to the Church of the Holy Sepulchre. According to the Gaullic bishop Arculf, who lived in Jerusalem from 679 to 688, the Mosque of Umar was a rectangular wooden structure built over ruins which could accommodate 3,000 worshipers.^[96] When the Muslims went to Bayt Al-Maqdes for the first time, They searched for the site of the Far Away Holy Mosque (Al-Masjed Al-Aqsa) that was mentioned in Quran and Hadith according to Islamic beliefs. Contemporary Arabic and Hebrew sources say the site was full of rubbish, and that Arabs and Jews cleaned it.^[97] The Umayyad caliph Abd al-Malik commissioned the construction of the Dome of the Rock in the late 7th century.^[98] The 10th century historian al-Muqaddasi writes that Abd al-Malik built the shrine in order to compete in grandeur with Jerusalem's monumental churches.^[96] Over the next four hundred years Jerusalem's prominence diminished as Arab powers in the region jockeyed for control.^[99]

Medieval illustration of capture of Jerusalem during the First Crusade, 1099

In 1099, The Fatimid ruler expelled the native Christian population before Jerusalem was conquered by the Crusaders, who massacred most of its Muslim and Jewish inhabitants when they took the solidly defended city by assault, after a period of siege; later the Crusaders created the Kingdom of Jerusalem. By early June 1099 Jerusalem’s population had declined from 70,000 to less than 30,000.^[100]

In 1187, the city was wrested from the Crusaders by Saladin who permitted Jews and Muslims to return and settle in the city.^[101] Under the Ayyubid dynasty of Saladin, a period of huge investment began in the construction of houses, markets, public baths, and pilgrim hostels as well as the establishment of religious endowments. However, for most of the 13th century, Jerusalem declined to the status of a village due to city's fall of strategic value and Ayyubid internecine struggles.^[102]

In 1244, Jerusalem was sacked by the Khwarezmian Tartars, who decimated the city's Christian population and drove out the Jews.^[103] The Khwarezmian Tartars were driven out by the Ayyubids in 1247. From 1250 to 1517, Jerusalem was ruled by the Mamluks. During this period of time many clashes occurred between the Mamluks on one side and the crusaders and the Mongols on the other side. The area also suffered from many earthquakes and black plague.^{[citation needed]} Some European Christian presence was maintained in the city by the Order of the Holy Sepulchre.

Early modern period[link]

David's Citadel and the Ottoman walls

In 1517, Jerusalem and environs fell to the Ottoman Turks, who generally remained in control until 1917.^[101] Jerusalem enjoyed a prosperous period of renewal and peace under Suleiman the Magnificent – including the rebuilding of magnificent walls around the Old City. Throughout much of Ottoman rule, Jerusalem remained a provincial, if religiously important center, and did not straddle the main trade route between Damascus and Cairo.^[104] The English reference book Modern history or the present state of all nations written in 1744 stated that "Jerusalem is still reckoned the capital city of Palestine".^[105]

The Ottomans brought many innovations: modern postal systems run by the various consulates; the use of the wheel for modes of transportation; stagecoach and carriage, the wheelbarrow and the cart; and the oil-lantern, among the first signs of modernization in the city.^[106] In the mid 19th century, the Ottomans constructed the first paved road from Jaffa to Jerusalem, and by 1892 the railroad had reached the city.^[106]

Modern period[link]

Ben-Zakai Synagogue in 1893

With the annexation of Jerusalem by Muhammad Ali of Egypt in 1831, foreign missions and consulates began to establish a foothold in the city. In 1836, Ibrahim Pasha allowed Jerusalem's Jewish residents to restore four major synagogues, among them the Hurva.^[107] In the 1834 Arab revolt in Palestine, Qasim al-Ahmad led his forces from Nablus and attacked Jerusalem, aided by the Abu Ghosh clan, entered the city on 31 May 1834. The Christians and Jews of Jerusalem were subjected to attacks. Ibrahim's Egyptian army routed Qasim's forces in Jerusalem the following month.^[108]

Ottoman rule was reinstated in 1840, but many Egyptian Muslims remained in Jerusalem and Jews from Algiers and North Africa began to settle in the city in growing numbers.^[107] In the 1840s and 1850s, the international powers began a tug-of-war in Palestine as they sought to extend their protection over the region's religious minorities, a struggle carried out mainly through consular representatives in Jerusalem.^[109] According to the Prussian consul, the population in 1845 was 16,410, with 7,120 Jews, 5,000 Muslims, 3,390 Christians, 800 Turkish soldiers and 100 Europeans.^[107] The volume of Christian pilgrims increased under the Ottomans, doubling the city's population around Easter time.^[110]

In the 1860s, new neighborhoods began to develop outside the Old City walls to house pilgrims and relieve the intense overcrowding and poor sanitation inside the city. The Russian Compound and Mishkenot Sha'ananim were founded in 1860.^[111] In 1867 an American Missionary reports an estimated population of Jerusalem of 'above' 15,000, with 4,000 to 5,000 Jews and 6,000 Muslims. Every year there were 5,000 to 6,000 Russian Christian Pilgrims.^[112]

Until the 1880s there were no formal orphanages in Jerusalem, as families generally took care of each other. In 1881 the Diskin Orphanage was founded in Jerusalem with the arrival of Jewish children orphaned by a Russian pogrom. Other orphanages founded in Jerusalem at the beginning of the 20th century were Zion Blumenthal Orphanage (1900) and General Israel Orphan's Home for Girls (1902).^[113]

British Mandate[link]

Old Jerusalem City Hall

General Edmund Allenby enters the Old City of Jerusalem on 11 December 1917

In 1917 after the Battle of Jerusalem, the British Army, led by General Edmund Allenby, captured the city,^[114] and in 1922, the League of Nations at the Conference of Lausanne entrusted the United Kingdom to administer the Mandate for Palestine, the neighbouring mandate of Transjordan to the east across the River Jordan, and the Iraq Mandate beyond it.