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Josiah Zion Gumede, OLG (19 September 1919 – 28 March 1989) was the only president of the self-proclaimed, and internationally unrecognised, state of Zimbabwe Rhodesia during 1979, before Rhodesia briefly reverted to British rule until the country's independence as Zimbabwe in 1980. He died in 1989.

Josiah Gumede was born in Bembes, in the Bubi District (now in Matabeleland North) of Southern Rhodesia. He was educated at the David Livingstone Memorial Mission and Matopo Mission before matriculating in the Cape Province (South Africa) in 1946. He taught at various mission and government schools and ended his teaching career as a headmaster. He was the assistant information and education attache for the Government of Rhodesia and Nyasaland at Rhodesia House in London between 1960 and 1962. He then joined the Ministry of External Affairs (1963 - 1965).

He was at one time General Secretary for the then African Teachers' Association of Rhodesia; a member of the Wankie Disaster Relief Fund's Board of Trustees; a director of the Tribal Trust Land Development Corporation; and a board member of the National Free Library of Rhodesia. He was also an ordained elder of the Presbyterian Church of South Africa.

References[link]

• Newitt, Louise (ed). Prominent Rhodesian Personalities (Cover Publicity Services, Salisbury, 1977).

This article about a Zimbabwean politician is a stub. You can help Wikipedia by expanding it. v t e

Josiah
King of Judah
Reign	641/640 to 610/609 BC
Born	c. 648 BC
Birthplace	probably Jerusalem
Died	Tammuz (June/July) 609 BC
Place of death	Jerusalem
Royal House	House of David
Father	Amon
Mother	Jedidah

Josiah or Yoshiyahu ( /dʒoʊˈsaɪ.ə/ or /dʒəˈzaɪ.ə/;^[1][2] Hebrew: יֹאשִׁיָּהוּ, Modern Yoshiyyáhu Tiberian Yôšiyyāhû, literally meaning "healed by Yahweh" or "supported of Yahweh"; Greek: Ιωσιας; Latin: Josias; c. 649–609 BC) was a king of Judah (641–609 BC) who instituted major reforms. Josiah is credited by most historians with having established or compiled important Jewish scriptures during the Deuteronomic reform that occurred during his rule.

Josiah became king of Judah at the age of eight, after the assassination of his father, King Amon, and reigned for thirty-one years,^[3] from 641/640 to 610/609 BC.^[4]

He is also one of the kings mentioned in the genealogy of Jesus in the Gospel of Matthew.

Family[link]

Josiah was the son of King Amon and Jedidah, the daughter of Adaiah of Bozkath. His grandfather Manasseh was one of the kings blamed for turning away from the worship of Yahweh. Manasseh adapted the Temple for idolatrous worship. Josiah's great-grandfather was King Hezekiah who was a noted reformer.

Josiah had four sons: Johanan, Eliakim (born c. 634 BC) by Zebudah the daughter of Pedaiah of Rumah, Mattanyahu (c. 618 BC) and Shallum (633/632 BC) both by Hamutal, the daughter of Jeremiah of Libnah.^[5]

Shallum succeeded Josiah as king of Judah, under the name Jehoahaz.^[6] Shallum was succeeded by Eliakim, under the name Jehoiakim,^[7] who was succeeded by his own son Jeconiah;^[8] then Jeconiah was succeeded to the throne by Mattanyahu, under the name Zedekiah.^[9] Zedekiah was the last king of Judah before the kingdom was conquered by Babylon and the people exiled.

Religious reforms[link]

Closer view of the inner court and House of the Temple of Solomon (house of the Lord) as depicted in a 3-D computer model.

A sketch of the Temple of Solomon (house of the Lord) based on descriptions in the Tanakh.

View of the Temple of Solomon (house of the Lord) with ceiling removed as depicted in a 3-D computer model.

In the eighteenth year of his rule, Josiah ordered the High Priest Hilkiah to use the tax money which had been collected over the years to renovate the temple. It was during this time that Hilkiah discovered the Book of the Law. While Hilkiah was clearing the treasure room of the Temple ^[10] he found a scroll described as "the book of the Law" ^[11] or as "the book of the law of Yahweh by the hand of Moses".^[10] The phrase "the book of the Torah" (ספר התורה) in 2 Kings 22:8 is identical to the phrase used in Joshua 1:8 and 8:34 to describe the sacred writings that Joshua had received from Moses. The book is not identified in the text as the Torah and many scholars believe this was either a copy of the Book of Deuteronomy or a text that became a part of Deuteronomy as we have it per De Wette's suggestion in 1805.

Hilkiah brought this scroll to Josiah's attention, and the king ordered it read to a crowd in Jerusalem. He is praised for this piety by the prophetess Huldah, who made the prophecy that all involved would die without having to see God's judgment on Judah for the sins they had committed in prior generations.^[12][13]

Josiah encouraged the exclusive worship of Yahweh and outlawed all other forms of worship.2 Kings 23 According to the biblical account, Josiah destroyed the living quarters for male cult prostitutes which were in the Temple,^[14] and also destroyed pagan objects related to the worship of Baal or Asherah, "and all the hosts of the heavens". Josiah had living pagan priests executed and even had the bones of the dead priests of Bethel exhumed from their graves and burned on their altars, which was viewed as an extreme act of desecration. Josiah also reinstituted the Passover celebrations, such magnitude of which the Biblical account states had not been observed since before the days of the judges. (2 Kings 23:21-23)

According to 1 Kings 13:1-3 an unnamed "man of God" Iddo had prophesied to King Jeroboam of Israel, approximately three hundred years earlier, that "a son named Josiah will be born to the house of David" and that he would destroy the altar at Bethel. And the only exception to this destruction was for the grave of an unnamed prophet he found in Bethel (2 Kings 23:15-19), who had foretold that these religious sites Jeroboam erected would one day be destroyed (see 1 Kings 13). Josiah ordered the double grave of the "man of God" and of the Bethel prophet to be let alone as these prophecies had come true.

According to the later account in 2 Chronicles, Josiah even destroyed altars and images of pagan deities in cities of the tribes of Manasseh, Ephraim, "and Simeon, as far as Naphtali" (2 Chronicles 34:6-7), which were outside of his kingdom, Judah, and returned the Ark of the Covenant to the Temple.^[15] (see List of Artifacts Significant to the Bible).

Foreign relations[link]

Pharaoh Necho II

When Josiah became king of Judah in about 641/640 BC, the international situation was in flux. To the east, the Assyrian Empire was beginning to disintegrate, the Babylonian Empire had not yet risen to replace it, and Egypt to the west was still recovering from Assyrian rule. In this power vacuum, Jerusalem was able to govern itself for the time being without foreign intervention.

In the spring of 609 BC, Pharaoh Necho II personally led a sizable army up to the Euphrates River to aid the Assyrians.[1][2] Taking the coast route Via Maris into Syria at the head of a large army, consisting mainly of his mercenaries, and supported by his Mediterranean fleet along the shore, Necho passed the low tracts of Philistia and Sharon. However, the passage over the ridge of hills which shuts in on the south of the great Jezreel Valley was blocked by the Judean army led by Josiah, who may have considered that the Assyrians and Egyptians were weakened by the death of the pharaoh Psamtik I only a year earlier (610 BC), who had been appointed and confirmed by Assyrian kings Esarhaddon and Assurbanipal.[3] Josiah attempted to block the advance at Megiddo, where the fierce battle was fought and where Josiah was killed. (2 Kings 23:29, 2 Chronicles 35:20-24) Necho then joined forces with the Assyrian Ashur-uballit II and together they crossed the Euphrates and lay siege to Harran. The combined forces failed to capture the city, and Necho retreated back to northern Syria.

Succession[link]

There are two accounts of Josiah's death in the Bible. The Books of Kings merely state that Necho II met Josiah at Megiddo and killed him. (2 Kings 23:29) The Book of 2 Chronicles 35:20-27 gives a lengthier account and states that Josiah was fatally wounded by Egyptian archers and was brought back to Jerusalem to die. His death was a result of "not listen[ing] to what Necho had said at God's command..." when Necho stated:

"What quarrel is there between you and me, O king of Judah? It is not you I am attacking at this time, but the house with which I am at war. God has told me to hurry; so stop opposing God, who is with me, or he will destroy you." (NIV)

Josiah did not heed this warning and by both accounts his death was caused by meeting Necho at Megiddo. All Judah and Jerusalem mourned for Josiah. According to 2 Chronicles 35:25, Jeremiah wrote a lament for Josiah's passing (Not in The Book of Lamentations).

After the setback in Harran, Necho left a sizable force behind, and returned to Egypt. On his return march, Necho found that Jehoahaz had been selected to succeed his father, Josiah. (2 Kings 23:31) Necho deposed Jehoahaz, who had been king for only three months, and replaced him with his older brother, Jehoiakim. Necho imposed on Judah a levy of a hundred talents of silver (about 3 3/4 tons or about 3.4 metric tons) and a talent of gold (about 75 pounds or about 34 kilograms). Necho then took Jehoahaz back to Egypt as his prisoner, (2 Chronicles 36:1-4) never to return.

Necho had left Egypt in 609 BC for two reasons: one was to relieve the Babylonian siege of Harran, and the other was to help the king of Assyria, who was defeated by the Babylonians at Carchemish. Josiah's actions suggest that he was aiding the Babylonians by engaging the Egyptian army.^{[citation needed]}

Book of the Law[link]

The Biblical text states that the priest Hilkiah found a "Book of the Law" in the temple during the early stages of Josiah's temple renovation. For much of the 19th and 20th centuries it was agreed among scholars that this was an early version of the Book of Deuteronomy, but recent biblical scholarship sees it as largely legendary narrative about one of the earliest stages of creation of Deuteronomistic work.^[16] According to the Bible Hilkiah gave the scroll to his secretary Shaphan who took it to king Josiah. Historical-critical biblical scholarship generally accepts that this scroll — an early predecessor of the Torah — was written by the priests driven by ideological interest to centralize power under Josiah in the Temple in Jerusalem, and that the core narrative from Joshua to 2 Kings up to Josiah's reign comprises a "Deuteronomistic History" (DtrH) written during Josiah's reign.^[17] On the other hand, recent European theologians posit that most of the Torah and Deuteronomistic History was composed and its form finalized during Persian period, several centuries later.^[18]

Sources[link]

The chief textual sources of information for Josiah's reign are 2 Kings 22-23 and 2 Chronicles 34-35. Considerable archaeological evidence exists, including a number of "scroll-style" stamps which date to his reign.^{[citation needed]}

The date of Josiah's death can fairly well be established. The Babylonian Chronicle dates the battle at Harran between the Assyrians and their Egyptian allies against the Babylonians from Tammuz (July–August) to Elul (August–September) 609 BC. On that basis, Josiah was killed in the month of Tammuz (July–August) 609 BC, when the Egyptians were on their way to Harran.^[19]

Rabbinic Literature[link]

According to Rabbinic interpretation, Huldah said to the messengers of King Josiah, "Tell the man that sent you to me," etc. (2 Kings 22:15), indicating by her unceremonious language that for her Josiah was like any other man. The king addressed her, and not Jeremiah, because he thought that women are more easily stirred to pity than men, and that therefore the prophetess would be more likely than Jeremiah to intercede with God in his behalf (Meg. 14a, b; comp. Seder 'Olam R. xxi.). Huldah was a relative of Jeremiah, both being descendants of Rahab by her marriage with Joshua (Sifre, Num. 78; Meg. 14a, b). While Jeremiah admonished and preached repentance to the men, she did the same to the women (Pesiḳ. R. 26 [ed. Friedmann, p. 129]). Huldah was not only a prophetess, but taught publicly in the school (Targ. to 2 Kings 22:14), according to some teaching especially the oral doctrine. It is doubtful whether "the Gate of Huldah" in the Second Temple (Mid. i. 3) has any connection with the prophetess Huldah; it may have meant "Cat's Gate"; some scholars, however, associate the gate with Huldah's schoolhouse (Rashi to Kings l.c.).E. C. L. G.

The prophetic activity of Jeremiah began in the reign of Josiah; he was a contemporary of his relative the prophetess Hulda and of his teacher Zephaniah (comp. Maimonides in the introduction to "Yad"; in Lam. R. i. 18 Isaiah is mentioned as Jeremiah's teacher). These three prophets divided their activity in such wise that Hulda spoke to the women and Jeremiah to the men in the street, while Zephaniah preached in the synagogue (Pesiḳ. R. l.c.). When Josiah restored the true worship, Jeremiah went to the exiled ten tribes, whom he brought to Palestine under the rule of the pious king ('Ar. 33a). Although Josiah went towar with Egypt against the prophet's advice, yet the latter knew that the pious king did so only in error (Lam. R. l.c.); and in his dirges he bitterly laments the king's death, the fourth chapter of the Lamentations beginning with a dirge on Josiah (Lam. R. iv. 1; Targ. II Chron. xxxv. 25).

See also[link]

• The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts for the possible role of Josiah in creation of the Bible.
• Hertz J.H. (1936) The Pentateuch and Haftoras. Deuteronomy. Oxford University Press, London.
• Friedman, R. (1987) Who wrote the Bible? New York: Summit Books

References[link]

External links[link]

• Jewish Encyclopedia: Josiah
• Catholic Encyclopedia: Josias
• Jewish Virtual Library Josiah

Zion (Hebrew: ציון‎) (also transliterated Sion, Tzion or Tsion) is a place name often used as a synonym for Jerusalem.^[1][2] The word is first found in Samuel II, 5:7 dating to c.630-540 BCE according to modern scholarship. It commonly referred to a specific mountain near Jerusalem (Mount Zion), on which stood a Jebusite fortress of the same name that was conquered by David and was named the City of David. The term Tzion came to designate the area of Jerusalem where the fortress stood, and later became a metonym for Solomon's Temple in Jerusalem, the city of Jerusalem and generally, the World to Come.

In Kabbalah the more esoteric reference is made to Tzion^[3] being the spiritual point from which reality emerges, located in the Holy of Holies of the First, Second and Third Temple.

Etymology[link]

The etymology of the word Zion (ṣiyôn) is uncertain.^{[1][2] [4]} Mentioned in the Bible in the Book of Samuel (2 Samuel 5:7) as the name of the Jebusite fortress conquered by King David, its origin likely predates the Israelites.^[1][2] If Semitic, it may be derived from the Hebrew root ''ṣiyyôn ("castle") or the Hebrew ṣiyya ("dry land," Jeremiah 51:43) or the Arabic šanā ("protect" or "citadel").^[1][4] It might also be related to the Arabic root ṣahî ("ascend to the top") or ṣuhhay ("tower" or "the top of the mountain").^[4] A non-Semitic relationship to the Hurrian word šeya ("river" or "brook") has also been suggested.^[4]

Orthography[link]

The form Tzion (Hebrew: ציון‎; Tiberian vocalization: Ṣiyyôn) appears 108 times in the Tanakh (Hebrew Bible), and once as HaTzion.^[5] It is spelled with a Tzadi and not Zayin.^[6] The commonly used form is an adopted mis-transliteration in English based on German orthography,^[7] where z is always pronounced [t͡s] (e.g. "zog" [t͡soːk]), hence "Tsion" in German literature. A tz would only be used if the preceding vowel is short, and hence use of Zion in 19th century German Biblical criticism. This orthography was adopted because in German the correct transliteration can only be rendered from the one instance of HaTzion in Kings II 23:17, where the a vowel is followed by a double consonant tz.

Biblical usage[link]

Some examples from the book of Psalms, which have been frequently recited and memorized by Jews for centuries, state:

• "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Tzion." (Psalms 137:1)
• "For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Tzion. How shall we sing the Lord's song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy. Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof; O daughter of Babylon, that art to be destroyed; happy shall he be, that repayeth thee as thou hast served us." (Psalms 137:3-8, italics for words not in the original Hebrew)
• "The Lord doth build up Jerusalem: he gathereth together the outcast of Israel. Praise the Lord, O Jerusalem; praise thy God, O Tzion." (Psalms 147:2,12)

The Daughter of Tzion[link]

Mentioned 26 times in the Tanakh, the Biblical phrase "Daughter of Tzion" (Hebrew "bat Tzion") is considered by some^[who?] to be referencing a small hill in Jerusalem (whether Mount Moriah, the Temple Mount, or another hill), with the location of the actual tall mountain (as described in the Psalms) remaining mysterious. Another cryptic verse, Zechariah 4:7, seems to refer to this hill, but is also ambiguous, depending on the punctuation. In Hebrew it reads "Mi attah Har-haGadol lifnei Zerubbabel l'mishor..."; the plain text has no punctuation, but the Masoretic Text puts a pause following Har-haGadol, to mean "Who are you, great mountain? Before Zerubbabel, [you will become just] a plain..." However, if the pause is placed following Zerubbabel, it would mean instead "What are you, "great mountain" before Zerubbabel? [You are just] a plain..." Since this hill is where Zerubbabel built the Second Temple, it appears to be a reference to the "Daughter of Zion" (the hill), as distinct from Tzion (the mountain).

However, "Daughter of Zion", and a variety of other names like "Daughter of Jerusalem", might also be interpreted as referring to Jerusalem and the Jewish people personified, instead of a geographical feature.^[8]

In the New Testament the Daughter of Zion is the bride of Christ, also known as the Church, according to the writer of the book of Hebrews (see Heb 12:22). In this sense the lower hill with the temple mount is of course the Daughter of Zion as a geographical or 'earthly' manifestation of spiritual reality, as well as the lively and alive place of the human congregation.

Naming the holy city "daughter Zion" was a common practice in the Hebrew language. Not only Jerusalem was called this way, but also Babylon, Tyre and Tarshish were referred to as "daughter".^[9]

Arab and Islamic tradition[link]

Sahyun (Arabic: صهيون‎, Ṣahyūn or Ṣihyūn) is the word for Zion in Arabic and Syriac.^[10][11] Drawing on biblical tradition, it is one of the names accorded to Jerusalem in Arabic and Islamic tradition.^[11][12] A valley called Wâdi Sahyûn (wadi being the Arabic for "valley") seemingly preserves the name and is located approximately one and three-quarter miles from the Old City of Jerusalem's Jaffa Gate.^[10]

The Kaaba in Mecca was also called Sahyun or Zion by Muhammed, the prophet of Islam.^[12] Islamic scholarship sees many passages of the Bible that refer to the desert or eschatological Zion as references to the holy site of Mecca.^[13] For example, the reference to the "precious cornerstone" of the new Jerusalem in the Book of Isaiah 28:16 is identified in Islamic scholarship as the cornerstone of the Kaaba.^[13] This interpretation is said by Ibn Qayyim al-Jawziyah (1292–1350) to have come from the People of the Book, though earlier Christian scholarship identifies the cornerstone with Jesus.^[13]

Zionism[link]

A World War I recruitment poster. The Daughter of Zion (representing the Hebrew people): "Your Old New Land must have you! Join the Jewish regiment".

The term "Zionism" coined by Austrian Nathan Birnbaum, was derived from the German rendering of Tzion in his journal Selbstemanzipation (Self Emancipation) in 1890.^[14] Zionism as a political movement started in 1897 and supported a 'national home', and later a state, for the Jewish people in Palestine. The Zionist movement declared the re-establishment of its State of Israel in 1948, following the United Nations Partition Plan for Palestine. Since then and with varying ideologies, Zionists have focused on developing and protecting this state.

While Zionism is based in part upon Torah mitzvot linking the Jewish people to the Biblical land of Israel, the modern movement is largely secular. Indeed, until 1967 the Tzion of the Tanakh (the Old City of Jerusalem) was not even within the boundaries of Israel (although Mount Zion itself, was).

In 2005, Ralph Uwazuruike from Nigeria pushed for the creation of the already disputed state of Biafra for the Igbo people. He approached the Israeli government to support this movement on the basis that Israel is the long lost home of the Igbos.

Anti-slavery symbolism[link]

The Jewish longing for Zion, starting with the deportation and enslavement of Jews during the Babylonian captivity, was adopted as a metaphor by Christian Black slaves in the United States, and after the Civil War by blacks who were still oppressed. Thus, Zion symbolizes a longing by wandering peoples for a safe homeland. This could be an actual place such as Ethiopia for Rastafarians or Israel for some of the Igbos in Nigeria for example. For others, it has taken on a more spiritual meaning—a safe spiritual homeland, like in heaven, or a kind of peace of mind in one's present life.

Usage by the Rastafari movement[link]

In the Rastafari movement, "Zion" stands for a utopian place of unity, peace and freedom, as opposed to "Babylon", the oppressing and exploiting system of the western world and a place of evil.

For Rastafarians, Zion is to be found in Africa, and more specifically in Ethiopia, where the term is also in use. Some Rastas believe themselves to represent the real Children of Israel in modern times, and their goal is to repatriate to Africa, or to Zion. Rasta reggae is peppered with references to Zion; among the best-known examples are the Bob Marley songs "Zion Train", "Iron Lion Zion", the Bunny Wailer song "Rastaman" ("The Rasta come from Zion, Rastaman a Lion!"), The Melodians song "Rivers of Babylon" (based on Psalm 137:1,3,4), the Bad Brains song "Leaving Babylon", the Damian Marley song featuring Nas "Road to Zion," The Abyssinians' "Forward Unto Zion" and Kiddus I's "Graduation In Zion," which is featured in the 1977 cult roots rock reggae film Rockers. Reggae groups such as Steel Pulse and Cocoa Tea also have many references to Zion in their various songs. In recent years, such references have also crossed over into pop and rock music thanks to artists like MindZion, O.A.R. "To Zion Goes I", Sublime, Lauryn Hill, Boney M. ("Rivers of Babylon"), Black Uhuru "Leaving to Zion", Fluid Minds "Zion", Dreadzone with the reggae-tinged track "Zion Youth.", P.O.D. with song "Set Your Eyes to Zion" (but P.O.D. with a Christian viewpoint: Zion referring to the spiritual kingdom of God), Trevor Hall with song "To Zion", and Australian roots reggae outfit Vindan and The Zion Band, also Alcyon Massive (a reggae/psychedelic band in Southern Oregon) wrote a song titled "Zion" which is currently very popular. The rock band Rush also reference Zion/Babylon duality in the song "Digital Man" with the following lyrics: "He'd love to spend the night in Zion. He's been a long while in Babylon".

Latter Day Saint movement[link]

A similar metaphoric transformation of the term "Zion" occurs in the modern Latter Day Saint movement, originating in the United States in the 1830s. In this interpretation, Zion refers to a specific location to which members of the millennial church are to be gathered together to live. During that time the ancient city of Enoch, also named Zion, that was taken to Heaven will return to the Earth. A Temple is to be built unto the Lord for a sacred work to be performed and for the Lord Jesus Christ to reign when he returns at the Second Coming. Until the gathering of Israel (Gentile and Jew who have accepted Jesus as their savior), when the second coming of Jesus Christ.^{[clarification needed]}

Latter Day Saints also believe Zion to be their location congregations where they gather weekly to renew vows and covenants made to God the Father and to the Son of God.

In popular culture[link]

Zion is referenced in several media and entertainment groups. For example in music the band with the name Mind Zion also there are song titles such as "To Zion", a song by Lauryn Hill, "Road to Zion", by Damian Marley, "Iron Lion Zion" by Bob Marley, or the "Zion (David Bowie song)". It is referenced in the song "Pancake" by Tori Amos from her concept album "Scarlet's Walk". In film, Zion is a fictional human-controlled underground city in The Matrix (franchise). In literature, Zion is a space station in the 1984 cyberpunk novel Neuromancer.

In February 2011 the Iranian government issued a formal complaint, saying that Britain's 2012 Olympics logo spelled the word "Zion". They initially threatened to boycott the event if the "offensive" logo was not replaced.

Mount Zion today[link]

Dormition Church, situated on the modern "Mount Zion"

Today, Mount Zion refers to a hill south of the Old City's Armenian Quarter, not to the Temple Mount. This apparent misidentification dates from the Middle Ages, when Christian pilgrims mistook the relatively large, flat summit (the highest point in ancient Jerusalem) for the original site of the Jewish Temple. The Dormition Church (right) is located upon the hill currently called Mount Zion.

See also[link]

• Book of Micah
• New Jerusalem

References[link]

• Ludlow, D. H. (Ed.). (1992) Vol 4. Encyclopedia of Mormonism. New York: Macmillian Publishing Company.
• McConkie, B.R. (1966).Mormon Doctrine. (2nd ed). Utah: Bookcraft.
• (Online) Available http://www.lds.org.
• Steven Zarlengo: Daughter of Zion: Jerusalem's Past, Present, and Future. (Dallas: Joseph Publishing, 2007).

Further reading[link]

• Batto, Bernard F.; Roberts, Kathryn L. (2004). David and Zion: Biblical Studies in Honor of J.J.M. Roberts Eisenbrauns, USA. ISBN 1-57506-092-2.

Coordinates: 31°46′N 35°14′E / 31.767°N 35.233°E / 31.767; 35.233