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Third Temple
This article is about the unrealized Jewish temple as de-
scribed in the Book of Ezekiel. For Herod the Great’s
massive renovation of the Second Temple, see Herod’s
Temple.
The Third Temple, or Ezekiel's Temple (Hebrew: תי
The visionary Ezekiel Temple plan drawn by the 19th-century
French architect and Bible scholar Charles Chipiez
השלישי : המק ש Beit haMikdash haShlishi lit. (The) House,
the Holy, the Third ), is a Jewish Holy Temple architec-
turally described and prophesied in the Book of Ezekiel,
a house of prayer for all people with a sacrificial service.
It is noted by Ezekiel as an eternal edifice and permanent
dwelling place of the God of Israel on the Temple Mount
in Jerusalem.
1 Introduction
1.1 Architecture
The architecture of the temple is described in detail in
Chapters 40 to 42 of Ezekiel. Maimonides qualified those
chapters as complex for the common reader and even for
the seasoned scholar. Bible commentators who have ven-
tured into explaining the design detail directly from the
Hebrew Bible text includeRashi, David Kimhi, Yom-Tov
Lipmann Heller, and Meir Leibush ben Yehiel Michal –
all producing slightly varying sketches of the temple en-
visioned by Ezekiel. The layout and measurements of
the building are described in detail, and decoration of“carved cherubim and palm trees. Palm trees alternated
with cherubim. Each cherub had two faces: the face of
Pieter de Witte (also known as Peter Candid ), based his sketch
of the Temple on the description found in the Book of Ezekiel.
Pen and wash bistre or ink on paper, 321 x 234 mm. Weimar,
Germany
a human being toward the palm tree on one side and the
face of a lion toward the palm tree on the other. They
were carved all around the whole temple” Ezekiel 41:18–
19
2 In Jewish prayer
The Third Temple is also portrayed as a religious no-
tion and desire in Judaism rooted and expressed in many
of Judaism’s prayers for the return and rebuilding of the
Temple in Jerusalem that had once stood as the First and
Second Temples that were destroyed by the ancient Baby-
lonians and the Romans.
Since the destruction of the Second Temple in 70 CE, re-
ligious Jews have expressed their desire to see the build-
ing of a Third Temple on the Temple Mount. Prayer forthis is a formal part of the Jewish tradition of thrice daily
Amidah prayer. Though it remains unbuilt, the notion
1
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2 3 ORTHODOX JUDAISM
Third templefloor sketch based on Rabbi Meir Leibush ben Yehiel
Michal 's commentary to the Hebrew text of Ezekiel
An image by Henry Sulley of Ezekiel’s Temple.
of and desire for a Third Temple is sacred in Judaism,
particularly Orthodox Judaism, and anticipated as a soon
to be built place of worship. The prophets in the Tanakh
called for its construction to be fulfilled prior to, or in tan-
dem with, the Messianic age. The rebuilding of the Third
Temple also plays a major role in some interpretations of
Christian eschatology.
Architectural plans for the third Temple exist most no-
tably in Chapters 40–47 of theBook of Ezekiel (Ezekiel’s
vision pre-dates the Second Temple) and some scholars
entertain the notion that the Temple Scroll also describes
the Third Temple.Since a number of Jewish scholars have stated that the
deadline for the arrival of the Jewish Messiah is the Jew-
Gateways of Ezekiel’s Temple, as described in the Book of
Ezekiel, drawn by the Dutch architect Bartelmeüs Reinders
(1893–1979)
ish Year 6000 (2240 CE), this would also seem to be a
deadlinefor beginning theconstruction of theThird Tem-
ple.
3 Orthodox Judaism
3.1 General views
Destruction of the Temple of Jerusalem, by Francesco Hayez
Orthodox Judaism believes in the rebuilding of a Third
Temple and the resumption of Korban (sacrificial wor-
ship), although there is disagreement about how rebuild-
ing should take place. Orthodox scholars and rabbinic
authorities generally believe that rebuilding should oc-
cur in the era of the Jewish Messiah at the hand of
Divine Providence, although a minority position, follow-
ing the opinion of Maimonides, holds that Jews should
endeavour to rebuild the temple themselves, wheneverpossible.[1] Orthodox authorities generally predict the re-
sumption of the complete traditional system of sacrifices,
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3.3 Preservation of rules of tumah 3
but Conservative, Reform, and Reconstructionist author-
ities disavow all belief in the resumption of Korban. This
belief is embedded in Orthodox Jewish prayer services.
Three times a day, Orthodox Jews recite the Amidah,
which contains prayers for the Temple’s restoration and
for sacrificial worship’s resumption, and every day there
is a recitation of the order of the day’s sacrifices and thepsalms the Levites would have sung that day.
The generally accepted position among Orthodox Jews
is that the full order of the sacrifices will be resumed
upon the building of the Temple. Maimonides wrote in
his great philosophical treatise, “A Guide for the Per-
plexed", “that God deliberately has moved Jews away
from sacrifices towards prayer, as prayer is a higher form
of worship”. However, in his Jewish legal code, the
"Mishneh Torah", he states that animal sacrifices will re-
sume in the third temple, and details how they will be car-
ried out. Some attribute to Rabbi Abraham Isaac Kook
the view that animal sacrifices will not be reinstituted.These views on the Temple service are sometimes mis-
construed (for example, in Olat Re'ayah, commenting on
the prophecy of Malachi (“Then the grain-offering of Ju-
dah and Jerusalem will be pleasing to God as in the days
of old and as in former years” [Malachi 3:4]), he indi-
cates that only grain offerings will be offered in the re-
instated Temple service, while in a related essay from
Otzarot Hare'ayah he suggests otherwise).
3.2 Role in prayer
Orthodox Jewish prayers include, in every prayer ser-
vice andat the times when corresponding sacrifices would
have been offered in the Temple, a prayer for its re-
construction and resumption of sacrifices. The morning
prayer service also includes a study session of the daily
Temple ritual and offerings as a reminder, including de-
tailed study of the animal sacrifices and incense offerings.
The service also contains the daily and special-occasion
psalms the Levites used to sing in the Temple. Following
the weekday Torah reading there is a prayer to “restore
the House of our lives and to cause the Shekhinah (Divine
Presence) to dwell among us”, and the Amidah contains
prayers for acceptance of “the fire-offerings of Israel” and
ends with a meditation for the restoration of the Temple.
(“And may the grain-offering of Judah and Jerusalem be
pleasing, as in former days and ancient times” (Malachi
3:4). In addition, the theological and poetic language of
Hebrew is filled with wordswith dual connotations,which
are both literal references to elements of Temple archi-
tecture or ritual, and also have metaphorical theological
and poetic meanings regarding the relationship between
the worshipper and God. Translations and commentary
on prayers with this language tend to discuss both mean-
ings in Orthodox Judaism. (Examples of dual-meaning
words: deshen refers to both the ashes left after a burnt-offering, and also means “acceptance with favor"; kodesh
refers to “the Holy”, i.e. the Sanctuary portion of the
Temple, and also means “holy” generally; and chatzrot
refers to the courtyards of the Temple, and also connotes
nearness to God; “korban” means both “sacrifice” and
“drawing near”.)
3.3 Preservation of rules of tumah
Main article: Tumah and taharah
The Temple had elaborate rules of ritual purity forbidding
entry to people with tumah, ritual impurity, arising from
contact with the dead, seminal emissions and menstrual
blood, contact withnon-kosher (unclean)animals, certain
diseases, and a number of other sources. While many of
the original purification ceremonies involved (such as the
Red Heifer ceremony) became impossible in the absence
of the Temple and its rites, Rabbinic Judaism, and later
Orthodox Judaism, considered Jews obligated to observesuch laws of ritual purity as are possible, and retained a
large number of the rules as principles for ordinary life.
The laws of "family purity" are directly based, in func-
tion and terminology, on the Temple rules. A number
of other requirements, such as the practices of immers-
ing in a mikveh before Yom Kippur, washing the hands
in the morning, before meals, and after a funeral, derive
from these principles. Many contemporary and seem-
ingly unconnected rules for ordinary living are intimately
linked with these Temple rituals and rules. For example,
the Shema Yisrael prayer is said at the time of day when
Kohanim whowere tamei completed a portion of their pu-rification ritual, and the kind of plant material that can be
put on the roof of a contemporary Sukkah is the kind that
is not susceptible to tumah. In addition, authorities who
permit Jews to ascend the Temple Mount require obser-
vance of a larger set of ritual purity rules than have been
retained in daily life, such as a requirement of immersion
following a seminal emission.
3.4 Attempts to re-establish a Jewish pres-
ence on the Temple Mount
In August 1967, after Israel’s capture of the Mount,
Rabbi Shlomo Goren, the chief rabbi of the IDF (and
later chief rabbi of the State of Israel), began organiz-
ing public prayer for Jews on the Temple Mount. Rabbi
Goren was also well known for his controversial positions
concerning Jewish sovereignty over the Temple Mount.
On August 15, 1967, shortly after the Six-Day War,
Goren led a group of fifty Jews onto the Temple Mount,
where, fighting off protesting Muslim guards and Israeli
police, they defiantly held a prayer service.[2] Goren con-
tinued to pray for many years in the Makhkame build-
ing overlooking the Temple Mount where he conducted
yearly High Holiday services. His call for the establish-ment of a synagogue on the Temple Mount has subse-
quently been reiterated by his brother-in-law, the Chief
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4 5 ROLE IN REFORM AND RECONSTRUCTIONIST JUDAISM
Rabbi of Haifa, She'ar Yashuv Cohen.
Goren was sharply criticized by the Israeli Defense Min-
istry, who, noting Goren’s senior rank, called his be-
haviour inappropriate. The episode led the Chief Rabbis
of the time to restate the accepted laws of Judaism that
no Jews were allowed on the mount due to issues of ritualimpurity. The secular authorities welcomed this ruling
as it preserved the status quo with the Waqf, the Islamic
authority. Disagreeing with his colleagues, Goren contin-
ually maintained that Jews were not only permitted, but
commanded, to ascend and pray on the mount.
Goren repeatedly advocated or supported building a
Third Temple on the Temple Mount from the 1960s on-
ward, and was associated with various messianic projects
involving the site. In thesummer of 1983, Goren andsev-
eral other rabbis joined Rabbi Yehuda Getz, who worked
for the Religious Affairs Ministry at the Western Wall, in
touring a chamber underneath the mount that Getz hadexcavated, where the two claimed to have seen the Ark of
the Covenant. The tunnel was shortly discovered and re-
sulted in a massive brawl between young Jews and Arabs
in the area. The tunnel was quickly sealed with concrete
by Israeli police.[3] The sealed entrance can be seen from
the Western Wall Tunnel, which opened to the public in
1996.
The Chief Rabbis of Israel, Isser Yehuda Unterman and
Yitzhak Nissim, together with other leading rabbis, as-
serted that “For generations we have warned against and
refrained from entering any part of theTemple Mount.”[4]
A recent studyof this rabbinical rulingsuggests that it was
both “unprecedented” and possibly prompted by govern-
mental pressure on the rabbis, and “brilliant” in prevent-
ing Muslim–Jewish friction on the Mount.[5] Rabbinical
consensus in theReligious Zionist stream of OrthodoxJu-
daism continue to hold that it is forbidden for Jews to en-
ter any part of the Temple Mount[6] and in January 2005
a declaration was signed confirming the 1967 decision.[7]
On the eve of Shavuot in 2014, or 6th Sivan, 5774 in the
Hebrew calendar, 400 Jews ascended the Temple Mount,
some were photographed in prayer.[8]
4 Role in Conservative Judaism
Conservative Judaism believes in a Messiah and in a
rebuilt Temple, but does not believe in the restora-
tion of sacrifices. Accordingly, Conservative Judaism’s
Committee on Jewish Law and Standards has modi-
fied the prayers. Conservative prayerbooks call for the
restoration of Temple, but do not ask for resumption of
sacrifices. The Orthodox study session on sacrifices in the
daily morning service has been replaced with the Talmu-
dic passages teaching that deeds of loving-kindness now
atone for sin.In the daily Amidah prayer, the central prayer in Jewish
services, the petitions to accept the “fire offerings of Is-
rael” and “the grain-offering of Judah and Jerusalem”
(Malachi 3:4) are removed. In the special Mussaf
Amidah prayer said on Shabbat and Jewish holidays, the
Hebrew phrase na'ase ve'nakriv (we will present and sac-
rifice) is modified to read to asu ve'hikrivu (theypresented
and sacrificed), implying that sacrifices are a thing of the
past. The prayer for the restoration of “the House ofour lives” and the Shekhinah to dwell “among us” in the
weekday Torah reading service is retained in Conserva-
tive prayer books, although not all Conservative services
say it. In Conservative prayer books, words and phrases
that have dual meaning, referring to both Temple features
and theological or poetic concepts, are generally retained.
Translations and commentaries, however, generally refer
to the poetic or theological meanings only. Conserva-
tive Judaism also takes an intermediate position on Ko-
hanim and Levites, preserving patrilineal tribal descent
and some aspects of their roles, but lifting restrictions on
whom Kohanim are permitted to marry.In 2006, the Committee on Jewish Law and Standards
adapted a series of responsa on the subject of the role,
in Conservative Judaism, of Niddah, a description of a
woman during menstruation, which was considered in re-
lation to the role of Temple-related concepts of ritual
purity within contemporary Judaism. One responsum
adopted by a majority of the Committee held that con-
cepts of ritual purity relevant to entry into the Temple
are no longer applicable to contemporary Judaism and
accepted a proposal to change the term "family purity"
to “family holiness” and to explain the continuing obser-
vance of niddah on a different basis from continuity withTemple practices.[9][10] Another responsum, also adopted
by a majority of the Committee, called for retaining ex-
isting observances, terminology, and rationale, and held
that these Temple-related observances and concepts con-
tinued to have contemporary impact and meaning.[11]
Thus, consistent with Conservative Judaism’s philosophy
of pluralism, both views of the continuing relevance of
Temple-related concepts of ritual purity are permissible
Conservative views.
Theodor Herzl includes the reconstructed Temple in his
novel Altneuland , but along with an intact Dome of the
Rock.[12]
5 Role in Reform and Reconstruc-
tionist Judaism
Reform and Reconstructionist Judaism do not believe in
the rebuilding of a central Temple or a restoration of
Temple sacrifices or worship. They regard the Temple
and sacrificial era as a period of a more primitive form
of ritual from which Judaism has evolved and should not
return. They also believe a special role for Kohanimand Levites represents a caste system incompatible with
modern principles of egalitarianism, and do not preserve
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5
these roles. Furthermore, there is a Reform view that
the shul or synagogue is a modern Temple; hence, “Tem-
ple” appears in numerous congregation names in Reform
Judaism. Indeed, the re-designation of the synagogue
as “temple” was one of the hallmarks of early Reform
in 19th-century Germany, when Berlin was declared the
new Jerusalem, and Reform Jewry sought to demonstratetheir staunch German nationalism. The Anti-Zionism
that characterized Reform Judaism throughout much of
its history subsided somewhat with the Holocaust in Eu-
rope and the later successes of the modern state of Israel.
The belief in the return of the Jews to the Temple in
Jerusalem is not part of mainstream Reform Judaism.
6 Ancient attempts at rebuilding
6.1 Bar Kochba revolt
Main article: Bar Kokhba revolt
Initially, the Emperor Hadrian granted permission to re-
build the temple but then changed his mind. The forces
of Simon bar Kokhba captured Jerusalem from the Ro-
mans in 132 CE, and construction of a new temple
continued.[13] The failure of this revolt led to the writ-
ing of the Mishna, as the religious leaders believed that
the next attempt to rebuild the temple might be cen-
turies away and memory of the practices and ceremonies
would otherwise be lost. As punishment for the revolt,
the Romans renamed the city to Aelia Capitolina and the
province to Syria Palaestina and Jews were prohibited in
the city except for the day of Tisha B'av. However, the
Rabbis that survived persecution (see Ten Martyrs) were
allowed to continue their school in Javnia, as long as they
paid the Fiscus Judaicus.
6.2 Julian
There was an aborted project by the Roman emperor
Julian (361–363 CE) to allow the Jews to build a
Third Temple, part of Julian’s empire-wide program ofrestoring and strengthening local religious cults. Rabbi
Hilkiyah, one of the leading rabbis of the time, spurned
Julian’s money, arguing that gentiles should play no part
in the rebuilding of the temple.
According to various sources of that time, including
Sozomen (c. 400–450 CE) in his Historia Ecclesias-
tica and the pagan historian and close friend of Julian,
Ammianus Marcellinus,[14] the project of rebuilding the
temple was aborted because each time the workers tried
to build the temple using the existing substructure, they
were burned by terrible flames coming from inside the
earth and an earthquake negated what work was made:
Julian thought to rebuild at an extravagant
expense the proud Temple once at Jerusalem,
and committed this task to Alypius of Antioch.
Alypius set vigorously to work, and was sec-
onded by the governor of the province; when
fearful balls of fire, breaking out near the foun-
dations, continued their attacks, till the work-
men,after repeatedscorchings, could approachno more: and he gave up the attempt.[15]
Thefailure to rebuild theTemple hasbeen ascribed to the
Galilee earthquake of 363 CE, and to the Jews' ambiva-
lence about the project. Sabotage is a possibility, as is
an accidental fire. Divine intervention was the common
view among Christian historians of the time.[16] Shortly
thereafter, Julian was killed in battle, and the Christians
reasserted control over the empire.
7 Medieval attempts at rebuilding
7.1 Sassanid vassal state
Main article: Jewish revolt against Heraclius
In 610 CE, the Sassanid Empire drove the Byzantine Em-
pire out of the Middle East, giving the Jews control of
Jerusalem for the first time in centuries. The new rulers
soon ordered the restart of animal sacrifice for the first
time since the time of Bar Kochba. Shortly, before the
Byzantines took the area back, the Persians gave controlto theChristian population, who tore down thepartly built
edifice,[17]and turned it into a garbage dump, which is
what it was when the Caliph Omar took the city in the
630s.
7.2 Muslim conquest of Syria
An Armenian chronicle from the 7th Century CE, writ-
ten by the bishop Sebeos, states that the Jews and Arabs
were quarreling amongst each other about their differ-
ences of religion during the Siege of Jerusalem in 637 CE
but “a man of the sons of Ishmael named Muhammad”
gave a “sermon of the Way of Truth, supposedly at God’s
command” to them saying that they, both the Jews and
the Arabs, should unite under the banner of their father
Abraham and enter theHoly Land.[18] Sebeos alsoreports
that theJews began a reconstruction of the temple, but the
Arabs expelled them and re-purposed the place for their
own prayers. In turn, these Jews built another temple in
a different location.[19]
7.3 During the Mongol raids into Syria
In 1267, during the Mongol raids into Syria, an
interregnum period between the complete domination of
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6 8 MODERN REBUILDING EFFORTS
the Levant by the Crusader states until 1260 and the con-
quest of Levant by the Mamluks in 1291, Nahmanides
wrote a letter to his son. It contained the following refer-
ences to the land and the Temple:
What shall I say of this land ... The
more holy the place the greater the desolation.
Jerusalem is the most desolate of all ... There
are about 2,000 inhabitants ... but there are no
Jews, “for after the arrival of the Tartars, the
Jews fled, and some were killed by the sword.
There are now only two brothers, dyers, who
buy their dyes from the government. At their
place a quorum of worshippers meets on the
Sabbath, and we encourage them, and found a
ruined house, built on pillars, with a beautiful
dome, and made it into a synagogue ... People
regularly come to Jerusalem, men and women
from Damascus and from Aleppo and from allparts of the country, to see the Temple and
weepover it. And may He who deemed us wor-
thy to see Jerusalem in her ruins, grant us to see
her rebuilt and restored, and the honor of the
Divine Presence returned.
8 Modern rebuilding efforts
Although in mainstream Orthodox Judaism the rebuild-
ing of the Temple is generally left to the coming of the
Jewish Messiah and to Divine Providence, a number oforganizations, generally representing a small minority of
even Orthodox Jews, have been formed with the objec-
tive of realizing the immediate construction of a Third
Temple in present times. These organizations include:
8.1 Organizations
The Temple Institute and the Temple Mount and Eretz
Yisrael Faithful Movement each state that its goal is to
build the Third Temple on the Temple Mount (Mount
Moriah). The Temple Institute has already made severalitems to be used in the Third Temple.
8.2 Obstacles
The most immediate and obvious obstacle to realization
of these goals is the fact that two historic Islamic struc-
tures which are 13 centuries old, namely the Al Aqsa
Mosque and the Dome of the Rock, are built on top of
the Temple Mount. The Dome of the Rock is regarded
as occupying the actual space where the Temple once
stood, and Israel has undertaken to preserve access to
these buildings as part of international obligations. Anyefforts to damage or reduce access to these sites, or to
build Jewish structures within, between, beneath, beside,
cantilevered on top of, or instead of them, would lead
to severe international conflicts, given the association of
the Muslim world with these holy places. However, some
20th and 21st century scholars believe that the Dome of
the Rock is not the actual location of the First and Sec-
ond Temples, and that the Temples were actually located
either just north of the Dome of the Rock, or about 200meters south of it, with access to the Gihon fresh water
spring, or perhaps between The Dome of the Rock and
the Al Aqsa Mosque.[20][21][22][23]
In addition, most Jewish-Orthodox scholars reject any at-
tempts to build theTemple before thecomingof Messiah.
This is because there are manydoubts as to the exact loca-
tion in which it is required to be built. For example, while
measurements are given in cubits, there exists a contro-
versy whether this unit of measurement equals approx-
imately 1.5 feet (0.46 m) or 2 feet (0.61 m). Without
exact knowledge of the size of a cubit, the altar could not
be built. Indeed, the Talmud recounts that the buildingof the second Temple was only possible under the direct
prophetic guidance of Haggai, Zechariah, and Malachi.
Without valid prophetic revelation, it would be impossi-
ble to rebuild the Temple, even if the mosques no longer
occupied its location.
Despite obstacles, efforts are under way by various an-
alytical groups to articulate the benefits to local and re-
gional constituents and participants to encourage devel-
opments that would progressively align in support. It
is known from the Talmud[24] that in the time of King
Agrippa Jerusalem was filled with millions of visitors,
pilgrims from the entire region. Today the potential ofspiritual tourism would support the growth goals of the
Mayor of Jerusalem[25] for 10 million tourists annually.
This would provide a significant boost to the economy
and would benefit people locally and regionally, many
of whom live in poverty.[26] Since the rebuilding of the
Temple can come only through a process of peace,[27]
it must be preceded by numerous efforts, including the
financial and project infrastructures to support such a
large increase in tourism, local and regional co-operation
agreements to enable its construction and the success of
modern attempts to revive the Sanhedrin, the authority
which must be empowered for such an event to occur.
8.3 Status of Temple Mount
Main article: Temple Mount
Israel currently restricts access by Jews to the Temple
Mount on both religious and political grounds. Many re-
ligious authorities, including the Chief Rabbinate, inter-
pret halakha (Jewish law) as prohibiting entering the area
to prevent inadvertently entering and desecrating forbid-
den areas (such as the Holy of Holies), as the Templearea is regarded as still retaining its full sanctity and re-
strictions. Moreover, political authorities, are concerned
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7
about past violent clashes at the Temple Mount. One
such clash, involving a visit to the Temple Mount byAriel
Sharon, coincided with the beginning of the Second In-
tifada. Authorities seek to reduce the likelihood of fur-
ther violent confrontations between Jewish religious ac-
tivists and Muslims worshipping at the mosques, which
could cause damage to local architecture and furtherdamage the area’s delicate political fabric.[28]
During the Sukkot festival in 2006 Uri Ariel, a National
Union member of the Knesset, ascended the Mount and
said that he is making plans for a synagogue on the
Mount.[29]
9 Christian views
See also: Christian views on the Old Covenant
While there are a number of differing views amongst
Christianity with regard to the significance or the require-
ment of a third templebeing built inJerusalem, according
to the writers of the New Testament, the New Covenant
(spoken of in Jeremiah 31:31–34) is marked by the in-
dwelling of theHoly Spirit in thebeliever (Ezekiel36:26–
27) and that therefore every believer’s body and every
gathering of believers comprise the temple, or that the
temple has been superseded. Paul illustrates this concept
in his letter to the believers at Corinth:
Or do you not know that your body is atemple of the Holy Spirit who is in you, whom
you have from God, and that you are not your
own?(1 Corinthians 6:19 NASB)
This idea is related to the belief that Christ himself, hav-
ing claimed to be and do what the temple was and did,
is the new temple (John 2:19), and that his people, as a
part of the "body of Christ" (meaning the church), are
part of this temple as well (2 Corinthians 6:16; Ephesians
2:19–22; 1 Peter 2:4–5). The result, according to N. T.
Wright, is that the earthly temple (along with the city of
Jerusalem and theLand of Israel) is no longer of any spir-
itual significance:
[Paul] refers to the church, and indeed to in-
dividual Christians, as the ‘temple of the liv-
ing God’ (1 Cor. 3:16, 6:19). To Western
Christians, thinking anachronistically of the
temple as simply the Jewish equivalent of a
cathedral, the image is simply one metaphor
among many and without much apparent sig-
nificance. For a first-century Jew, however,
the Temple had an enormous significance; as
a result, when Paul uses such an image within
twenty-five years of the Crucifixion (with theactual temple still standing), it is a striking in-
dex of the immense change that has taken place
in his [Paul’s] thought. The Temple had been
superseded by the Church. If this is so for the
Temple, and in Romans 4 for the Land, then it
must a fortiori be the case forJerusalem, which
formed the concentric circle in between those
two in the normal Jewish worldview.[30]
In the teaching of both Jesus and Paul, then, according to
Wright,
God’s house in Jerusalem was meant to bea
‘place of prayer for all the nations’ (Isaiah 56:7;
Mark 11:17); but God would now achieve this
through the new temple, which was Jesus him-
self and his people.[30]
Ben F. Meyer, also, argued that Jesus applied prophecy
regarding Zion and temple to himself and his followers:
[Jesus] affirmed the prophecies of salvation
with their end-time imagery Zion and the
temple—belonging to the eschatological
themes that the “pilgrimage of the peoples”
evoked. But contrary to the common expecta-
tion of his contemporaries, Jesus expected the
destruction of the temple in the coming escha-
tological ordeal (Mark 13:2=Matt 24:2=Luke
21:6). The combination seems contradictory.
How could he simultaneously predict the ruin
of the temple in the ordeal and affirm the end-
time fulfilment of promise and prophecy on
Zion and temple? The paradox is irresolvableuntil one takes note of another trait of Jesus’
words on the imagery of Zion and temple,
namely, the consistent application to his own
disciples of Zion- and temple-imagery: the
city on the mountain (Matt 5:14; cf. Thomas,
32), the cosmic rock (Matt 16:18; cf. John
1:42), the new sanctuary (Mark 14:58; Matt
26:61). The mass of promise and prophecy
will come to fulfilment in this eschatological
and messianic circle of believers.[31]
Some would therefore see the need for a third temple as
being diminished, redundant, or entirely foreclosed and
superseded, while others take a position that the build-
ing of the third temple is an integral part of Christian
eschatology. The various perspectives on the signifi-
cance of the building of a third temple within Chris-
tianity are therefore generally linked to a number of fac-
tors including: the level of literal or spiritual interpreta-
tion applied to what is taken to be “end-time” prophecy;
the perceived relationships between various scriptures
such as Daniel, the Olivet discourse, 2 Thessalonians and
Ezekiel (amongst others); whether or not a dual-covenant
is considered to be in place; and whether Old Testa-
ment promises of the restoration of Israel remain unful-filled or have all come true in the Messiah (2 Corinthi-
ans 1:20). Such factors determine, for example, whether
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8 9 CHRISTIAN VIEWS
Daniel 9:27 or 2 Thessalonians 2:4 are read as referring
to a still-future physically restored third temple.
A number of these perspectives are illustrated below.
9.1 Christian mainstream
The dominant view within Roman Catholic, Eastern Or-
thodox and Protestant Christianity is that animal sac-
rifices within the Temple were a foreshadowing of the
sacrifice Jesus made for the sins of the world through his
crucifixion and shedding of his blood on the first day of
Passover.[32] The Epistle to the Hebrews is often cited
in support of this view: the temple sacrifices are de-
scribed as being imperfect, since they require repeating
(ch. 10:1–4), and as belonging to a covenant that was
“becoming obsolete and growing old” and was “ready to
vanish away” (ch. 8:13, ESV). See also Abrogation of
Old Covenant laws. Christ’s crucifixion, being a sacri-fice which dealt with sin once and for all, negated any
need for further animal sacrifice. Christ himself is com-
pared to the HighPriestwho was always standing andper-
forming rituals and sacrifices. Christ, however, having
performed his sacrifice, “sat down” — perfection having
been finally attained (ch. 10:11–14,18). Further, the veil
or curtain to the Holy of Holies is seen as having been
torn asunder at the crucifixion – figuratively in connection
with this theology (Ch 10:19–21), and literally according
to the Gospel of Matthew (ch 27:50–51). For these rea-
sons, a third temple, whose partial purpose would be the
re-institution of animal sacrifices, is seen as unnecessaryandthus superseded. Iraeneus[33] and Hippolytus[34] were
among early church writers who foresaw a rebuilding of
the Temple, as necessary for the preparation for the reign
of AntiChrist.
Additionally Jesus himself stated when asked where to
worship, “neither on this mountain nor in Jerusalem...
But in spirit and in truth”. He stated of theHerodian tem-
ple, “Not one stone will be left on another; every one of
them will be thrown down” – John 4:21, Luke 21:6.
9.1.1 Protestant
Dispensationalist Those Protestants who do believe
in the importance of a future rebuilt temple (viz., some
dispensationalists) hold that the importance of the sacri-
ficial system shifts to a Memorial of the Cross, given the
text of Ezekiel Chapters 39 and following (in addition to
Millennial references to the Temple in other Old Testa-
ment passages); since Ezekiel explains at length the con-
struction and nature of the Millennial temple, in which
Jews will once again hold the priesthood; some others
hold that perhaps it was not completely eliminated with
Jesus’ sacrifice for sin, but is a ceremonial object lesson
for confession and forgiveness (somewhat like water bap-tism and Communion are today); and that such animal
sacrifices would still be appropriate for ritual cleansing
“Ground Plan of Ezekiel’s Temple” by dispensationalist author A.
C. Gaebelein
and for acts of celebration and thanksgiving toward God.
Some dispensationalists believe this will be the case with
the Second Coming when Jesus reigns over earth from the
city of New Jerusalem. interprets a passage in the Book
of Daniel, Daniel 12:11, as a prophecy that the end of
this age will occur shortly after sacrifices are ended in the
newly rebuilt temple.
In 1762, Charles Wesley wrote:[35]
Dispensational Evangelical Many Evangelical Chris-tians believe that New Testament prophecies associated
with the Jewish Temple, such as Matthew 24–25 and
2 Thessalonians 2:1–12, were not completely fulfilled
during the Roman destruction of Jerusalem in AD 70
(a belief of Full Preterism) and that these prophecies
refer to a future temple. This view is a core part of
Dispensationalism, an interpretative framework of the
Bible that stresses Biblical literalism and asserts that the
Jews remain God’s chosen people. According to Dispen-
sationalist theologians, such as Hal Lindsey and Tim La-
Haye, the Third Temple will be rebuilt when the Anti-
Christ, often identified as the political leader of a trans-national alliance similar to the European Union or the
United Nations, secures a peace treaty between the mod-
ern nation of Israel and its neighbours following a global
war. The Anti-Christ later uses the temple as a venue for
proclaiming himself as God and the long-awaited Mes-
siah, demanding worship from humanity.
Hal Lindsey According to American fundamentalist
Protestant authorHal Lindsey, the Third Templecould be
built right next to the Dome of the Rock.[36] He believes,
based on the theory of Dr. Asher Kaufman regarding the
location of the Eastern Gate, that the Dome of the Rockwas built on what the Bible refers to as the Court of the
Gentiles. He states that according to Revelation 11:1–2,
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9
the rebuilding of the Third Temple was not to include the
section of the temple mount known as The Court of the
Gentiles. Therefore, he believes that the Third Temple
and the Dome of the Rock could stand side by side.
9.1.2 Roman Catholic and Eastern Orthodox
Catholic and Orthodox Christians believe that the
Eucharist, which they hold to be one in substance with
the one self-sacrifice of Christ on the Cross, is a far su-
perior offering when compared with the merely prepara-
tory temple sacrifices, as explained in the Epistle to the
Hebrews. They also believe that Christ Himself is the
New Temple, as spoken of in the Book of Revelation and
that Revelation can best be understood as the Eucharist,
heaven on earth. Their church buildings are meant to
model Solomon’s Temple, with the Tabernacle, contain-
ing the Eucharist, being considered the new “Holy ofHolies.” Therefore, they do not attach any significance
to a possible future rebuilding of the Jerusalem Temple.
The Orthodox also quote Daniel 9:27 ("... he shall cause
the sacrifice and the oblation to cease ...”) to show that the
sacrifices would stop with the arrival of the Messiah, and
mention that according to Jesus, St. Paul and the Holy
Fathers, the temple will only be rebuilt in the times of the
Antichrist.
Quotations: Matthew 24:15 “When ye therefore shall see
the abomination of desolation, spoken of by Daniel the
prophet, stand in the holy place, (whoso readeth, let him
understand)".
2 Thessalonians 2:3–4 “Let no man deceive you by any
means: for that day shall not come, except there come a
falling away first, and that man of sin be revealed, the son
of perdition; Who opposeth and exalteth himself above
all that is called God, or that is worshipped; so that he as
God sitteth in the temple of God, shewing himself that he
is God.”
10 Latter Day Saints
Latter Day Saints believe that the Jews will build the
Third Temple and after the Second Coming of Jesus
Christ, the Jews will accept Jesus as the Messiah and
most Jews will then embrace the fullness of the Gospel
of Jesus Christ. Then, it is believed, the Third Tem-
ple will be God’s temple as Christ reigns on the earth
and it will become the Jerusalem, Israel LDS Temple.
There will be many LDS Temples but two main tem-
ples will jointly serve as the central governing places –
the Jerusalem Temple will function as the resurrected Je-
sus Christ’s Eastern Hemisphere governing place and the
New Jerusalem Temple in Independence, Missouri willfunction as the resurrected Jesus Christ’s Western Hemi-
sphere governing place. Both of these two temples will
have thrones for Jesus Christ to sit on during his millen-
nial reign.[37]
The Community of Christ, the second largest denomina-
tion of the Latter Day Saint movement, has operated a
temple, open to the public, in Independence, Missouri,
since 1994.
11 Muslim view
Most Muslims view the movement for the building of a
Third Templeon the Temple Mount as an affront to Islam
due to the presenceof the Al-Aqsa Mosque andtheDome
of the Rock in the stead of the former Holy Temple. To-
day the area is regarded by the majority of Muslims as
the third holiest site in Islam. Furthermore, the mosque
and the shrine have been on the mountain for a greater
length of time than the Temples were.
[38]
Thus, Muslimsare resolute in calling for recognition of their exclusive
rights over the site and demand that it be wholly trans-
ferred to Muslim sovereignty; furthermore, some Mus-
lims deny any association with the Mount to the former
Jewish Temples which stood at the site.[39][40]
The Organisation of Islamic Cooperation was initiated in
reaction to Denis Michael Rohan, an Australian Chris-
tian who set fire to a 12th-century pulpit of the Al-Aqsa
mosque, in an attempt to initiate the second coming of
Christ. The protection of the Al-Aqsa Mosque is in the
primary mandate of the Organisation of Islamic Cooper-
ation.
12 Bahá'í view
In the Bahá'í view the prophecy of the Third Temple
was fulfilled with the writing of the Súriy-i-Haykal by
Bahá'u'lláh in pentacle form.[41] The Súriy-i-Haykal or
Tablet of the Temple, is a composite work which con-
sists of a tablet followed by five messages addressed to
world leaders; shortly after its completion, Bahá'u'lláh in-
structed the tablet be written in the form of a pentacle,
symbolizing the human temple and added to it theconclusion:[42]
Thus have We built the Temple with the
hands of power and might, could ye but know
it. This is the Temple promised unto you in
the Book. Draw ye nigh unto it. This is that
which profiteth you, could ye but comprehend
it. Be fair, O peoples of the earth! Which is
preferable, this, or a temple which is built of
clay? Set your faces towards it. Thus have ye
been commanded by God, the Help in Peril,
the Self-Subsisting.[43]
Shoghi Effendi, the head of the Bahá'í Faith in the first
half of the 20th century, explained that this verse refers
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10 15 NOTES
to theprophecy in theHebrewBible where Zechariah had
promised the rebuilding of the Temple in the End Times
as fulfilled in the return of the Manifestation of God,
Bahá'u'lláh, in a human temple.[42][44] Throughout the
tablet, Bahá'u'lláh addresses the Temple (himself) and ex-
plains the glory which is invested in it allowing all the na-
tions of the world to find redemption.[41][45] In the tablet,Bahá'u'lláh states that the Manifestation of God is a pure
mirror that reflects the sovereignty of God and manifests
God’s beauty and grandeur to mankind.[41] In essence,
Bahá'u'lláh explains that the Manifestation of God is a
“LivingTemple”andBahá'u'lláh addresses the organsand
limbs of the human body and bids each to focus on God
and not the earthly world.[41]
13 See also
• Book of Ezekiel Chapters 40–48
• Herod’s Temple
• New Jerusalem
• Red heifer
• Second Temple
• Solomon’s Temple
• Temple
•
Temple in Jerusalem
• Tzvi Hirsh Kaliszer
14 Further reading
• Gorenberg, Gershom. The End of Days : Funda-
mentalism and the Struggle for the Temple Mount .
Free Press, 2000. ISBN 0-684-87179-3 (Journal-
ist’s view)
• David Ha'ivri. Reclaiming the Temple Mount .
HaMeir L'David, 2006. ISBN 965-90509-6-8
(Overview of the History of the Temple Mount and
advocacy of immediate rebuilding of a Third Tem-
ple)
• Grant R. Jeffrey. The New Temple and The Second
Coming. WaterBrook Press, 2007. ISBN 978-1-
4000-7107-4
• N. T. Wright, “Jerusalem in the New Testament”
(1994) (Jesus claimed to do and be what the Temple
was and did)
• Ben F. Meyer. “The Temple at the Navel of theEarth,” in Christus Faber: the master builder and the
house of God . Princeton Theological Monograph
Series no. 29. Allison Park, Pa.: Pickwick Pub-
lications, 1992. (Arguing that, for Jesus, the real
referents of the imagery of biblical promise—Zion,
or cosmic rock and, on it, God’s gleaming temple
of the end of days—were himself and his messianic
remnant of believers.)
15 Notes
[1] “Reb Chaim HaQoton- ןטק םיי ."ר' rchaimqo-
ton.blogspot.com.
[2] “Forcing theEnd. (Evangelicals andrabbis’ look at theSix
day War and views about End Times)". pbs.org.
[3] “Preparations for a Third Jewish Temple. (Goren about
Temple Mount)". templemount.org.
[4] Lapidoth, Ruth; Ruth E Lapidoth; Moshe Hirsch (1994).
The Jerusalem Question and Its Resolution: Selected Doc-
uments . Jerusalem: Martinus Nijhoff. p. 542. ISBN 0-
7923-2893-0.
[5] Hassner, Ron E., “War on Sacred Grounds,” Cornell Uni-
versity Press (2009), pp. 113–133
[6] These rabbis include: Mordechai Eliyahu, former Sefardi
Chief Rabbi of Israel; Zalman Baruch Melamed, rosh
yeshiva of the Beit El yeshiva; Eliezer Waldenberg, for-
mer rabbinical judge in the Rabbinical Supreme Court of
the State of Israel; Avraham Yitzchak Kook, Chief Rabbi
of Palestine (Mikdash-Build (Vol. I, No. 26)); Avigdor
Nebenzahl, Rabbi of the Old City of Jerusalem.
[7] These rabbis include: Rabbis Yona Metzger (Ashkenazi
Chief Rabbi of Israel); Shlomo Amar (Sefardi Chief
Rabbi of Israel); Ovadia Yosef (spiritual leader of Sefardi
Haredi Judaism and of the Shas party, and former Sefardi
Chief Rabbi of Israel); Eliyahu Bakshi-Doron (former Se-
fardi Chief Rabbi of Israel); Shmuel Rabinowitz (rabbi
of the Western Wall); Avraham Shapiro (former Ashke-
nazi Chief Rabbi of Israel); Shlomo Aviner (rosh yeshiva
of Ateret Cohanim); Yisrael Meir Lau (former Ashke-
nazi Chief Rabbi of Israel and current Chief Rabbi of Tel
Aviv). Source: Leading rabbis rule Temple Mount is off-
limits to Jews
[8] “Temple Mount is Jewish for a Day”. Arutz Sheva.Archived from the original on 2014-06-04. Retrieved
2014-06-04.
[9] Rabbi Susan Grossman (December 6, 2006). “Mikveh
and the sanctity of being created human, Committee on
Jewish Law and Standards” (PDF). Rabbinical Assembly.
[10] Rabbi Miriam Berkowitz (December 6, 2006).
“RESHAPING THE LAWS OF FAMILY PURITY
FOR THE MODERN WORLD, Committee on Jewish
Law and Standards” (PDF). Rabbinical Assembly.
[11] Rabbi Avram Reisner (December 6, 2006). “Observing
niddah in our day: An Inquiry on the status of purity and
the prohibition of sexual activity with a menstruant, Com-mittee on Jewish Law and Standards” (PDF). Rabbinical
Assembly.
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11
[12] Herzl, Theodor (1941). Altneuland. English Translation
by Lotta Levenson. Princeton: Markus Wiener Publishing
and the Herzl Press. p. 109. ISBN 9781558761605.
[13] “BAR KOKBA AND BAR KOKBA WAR - JewishEn-
cyclopedia.com”. jewishencyclopedia.com.
[14] See Britannica Deluxe 2002 and Stewart Henry Perowne
[15] (The Roman History of Ammianus Marcellinus, Book 23
Chap. 1 Line 3).
[16] See “Julian and the Jews 361–363 CE” and “Julian the
Apostate and the Holy Temple”.
[17] Karmi, Ghada (1997). Jerusalem Today: What Future for
the Peace Process? . Garnet & Ithaca Press. p. 116. ISBN
0-86372-226-1.
[18] Sebeos’ History Translated from Classical Armenian by
Robert Bedrosian
[19] Sebeos’ History, Chapter 31. See also Crone & Cook,
Hagarism: The Making of the Islamic World (Cambridge
UniversityPress, 1977), p. 10; Suermann, H. “Early Islam
in theLight of Christian andJewish Sources” in Neuwrith,
Sinai, & Marx (eds.), The Qur'ān in Context (Brill, 2010),
pp. 135–148; and Wright, Robert, The Evolution of God ,
ebook edition, chapter 16 (Little, Brown and Company,
2009) for discussions of this and related accounts.
[20] “Location of Fort Antonia”. templemountlocation.com.
[21] “Re-Locating Herod’s Temple”. centuryone.com.
[22] On The Location of the First and Second Temples in
Jerusalem, by Lambert Dolphin and Michael Kollen
[23] “The Real Site of Herod’s Temple in Jerusalem”. hope-
of-israel.org.
[24] Psachim 64b
[25] “An Interview with Nir Barkat”. Foreign Policy.
[26] https://community.oecd.org/community/factblog/blog/
2010/01/20/poverty-in-israel
[27] http://thirdtemple.net/papers/the_role_of_the_prophet.
[28] “CNN.com International”. CNN .
[29] “Rightist MK Ariel visits Temple Mount as thousands
throng Wall”. Haaretz. October 9, 2006.
[30] N. T. Wright, “Jerusalem in the New Testament” (1994)
[31] Ben F. Meyer, “The Temple at the Navel of the Earth,” in
Christus Faber: the master builder and the house of God ,
Princeton Theological Monograph Series no. 29 (Allison
Park, Pa.: Pickwick Publications, 1992) 217, 261.
[32] Assuming Nisan 15, see Chronology of jesus#Day of
death for details.
[33] Iraeneus 'Against Heresies’, Book V, Chapter 30, Para-
graph 4.
[34] Hippolytus, Treatise on Christ and Antichrist, Pt.2. Sn.6.
s:Ante-Nicene Fathers/Volume V/Hippolytus/The Extant
Works and Fragmentsof Hippolytus/Dogmatical and His-
torical/Treatise on Christ and Antichrist
[35] "A Wesley 'Zionist' Hymn? Charles Wesley’s hymn, pub-
lished in 1762 and included by John Wesley in his 1780
hymn-book, A Collection of Hymns for the use of the
People called Methodists”. The Wesley Fellowship. 2010-
07-01. Archived from the original on 2014-07-05. Re-
trieved 2014-07-05.
[36] Revived Sanhedrin discusses Temple 2005
[37] Smith, Joseph Fielding (1954–1956). Doctrines of Sal-
vation: Sermons and Writings of Joseph Fielding Smith, 3
vols . compiled by Bruce R. McConkie. Bookcraft Salt
Lake City, Utah.
[38] The First Temple lasted 373 years (960BC–586BC); the
Second lasted 585 years (516 BC–70 AD). The Dome of
the Rock has been on the Temple Mount for 1318 years.The current Al-Aqsa Mosque is 976 years old.
[39] Fendel, Hillel (November 6, 2006). “Israeli Sheikh: Tem-
ple Mount is Entirely Islamic”. Arutz Sheva. Retrieved
2006-11-12. We remind, for the 1,000th time, that the
entire Al-Aqsa mosque, including all of its area and alleys
above the ground and under it, is exclusive and absolute
Muslim property, and no one else has any rights to even
one grain of earth in it.
[40] Sheikh Salah: Western Wall belongs to Muslims, Febru-
ary 18, 2007
[41] Taherzadeh, Adib (1984). The Revelation of Bahá'u'lláh,Volume 3: `Akka, The Early Years 1868–77 . Oxford, UK:
George Ronald. p. 133. ISBN 0-85398-144-2.
[42] Universal House of Justice (2002). “Introduction”. The
Summons of the Lord of Hosts . Haifa Israel: Bahá'í World
Centre. p. 1. ISBN 0-85398-976-1.
[43] Bahá'u'lláh (2002). The Summons of the Lord of Hosts .
Haifa Israel: Bahá'í World Centre. p. 137. ISBN 0-
85398-976-1.
[44] Effendi, Shoghi (1996). Promised Day is Come. Wil-
mette, Illinois, USA: Bahá'í Publishing Trust. pp. 47–48.
ISBN 0-87743-244-9.
[45] Shawamreh, Cynthia C. (December 1998). “Comparison
of the Suriy-i-Haykal and the Prophecies of Zechariah”.
bahai-library.org. Retrieved 2006-09-30.
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12 16 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES
16 Text and image sources, contributors, and licenses
16.1 Text
• Third Temple Source: https://en.wikipedia.org/wiki/Third_Temple?oldid=683314603 Contributors: Sfdan, Rickyrab, Stevertigo, Edward,
IZAK, KAMiKAZOW, Zero0000, Dimadick, Philip Taron, Ashley Y, Merovingian, Gidonb, Mattflaschen, Henry Flower, Mboverload,
Masterhomer, Loremaster, Satori, Vishahu, Neutrality, Davidstrauss, Esperant, Pie4all88, YUL89YYZ, Narsil, Stevenyu~enwiki, Xezbeth,
Paul August, Kwamikagami, Mairi, Bobo192, Acjelen, Schnell, Wiki-uk, Keenan Pepper, Jnothman, Super-Magician, Uffish, Tariqabjotu,
Uncle G, Jeff3000, Jrcagle, Toussaint, Rachack, BD2412, Rjwilmsi, Coemgenus, Koavf, Tintazul, Noon, Ian Pitchford, Str1977, Glenn L,
DVdm, Wavelength, Hairy Dude, RussBot, Epolk, Bachrach44, Nirvana2013, Aaron Brenneman, Pok148, Avraham, Smkolins, Sandstein,
Alecmconroy, Eddie tejeda, Fram, Greatal386, SmackBot, Tom Lougheed, KnowledgeOfSelf, Mgreenbe, Jab843, Jeffro77, Valley2city,
Bluebot, Cush, Woofboy, Jdhunt, Jon513, Etcher, Jeff5102, John Hyams, Metallurgist, JonHarder, EOZyo, Savidan, Mr Minchin, Brainyis-
cool, Nj~enwiki, Kendrick7, Ericl, FAH1223, Minna Sora no Shita, Musashiaharon, Nazl, Ems2, CharlesMartel, Abe.Froman, Daniel E.
Romero, Pahoran513, BananaFiend, Iridescent, Shirahadasha, CmdrObot, Tim Long, A elalaily, Ken Gallager, SPARTACUS, Cydebot,
Karimarie, Arthurian Legend, UberMan5000, Vyselink, Mfko, Thijs!bot, Epbr123, Keraunos, J.christianson, Nick Number, Northum-
brian, Mvjs, Marokwitz, Fayenatic london, Alphachimpbot, DBowie, Arsenikk, Amoruso, Fusionmix, Chesdovi, Edward321, Wi-king,
Richardperry, R'n'B, CommonsDelinker, Agapornis, Lilac Soul, Peter Chastain, Yonidebot, IdLoveOne, Johnbod, Theknowledgeable,
Urugjok, Gkantor, Malik Shabazz, TreasuryTag, AlnoktaBOT, Hameryko, Chikanamakalaka, Steven J. Anderson, Dendodge, Omar 180,
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nekos, Leszek Jańczuk, Debresser, Zackalak74, Mbinebri, Tide rolls, OlEnglish, Slgcat, Temple bank, Luckas-bot, Yobot, Khalfani khal-dun, Againme, AnomieBOT, Floozybackloves, Jim1138, Abstruce, Mogollon, Copytopic1, Citation bot, LovesMacs, Xqbot, Historicist,
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aldbelt, Tbhotch, RjwilmsiBot, TjBot, In ictu oculi, EmausBot, John of Reading, Marecheth Ho'eElohuth, Koryds2008, Evanh2008, John-
reve, Oncenawhile, Aeonx, Greyshark09, Senjuto, Xamot, ArchangelV2, Special Cases, ClueBot NG, Widr, Helpful Pixie Bot, Jedihirsch,
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Pluto2012, Santurwoman, Epicgenius, JulieBarbaraBell, ArmbrustBot, Johnpreacher, Jurrikarsen, DoctorLeaf, Jakemadoff210, Monkbot,
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16.2 Images
• File:3rd_Temple_Ezekiel_B.Reinders_facades.jpg Source: https://upload.wikimedia.org/wikipedia/commons/7/77/3rd_Temple_
Ezekiel_B.Reinders_facades.jpg License: Public domain Contributors: B.Reinders jr.jr. Original artist: B.Reinders jr.jr.
• File:Francesco_Hayez_017.jpg Source: https://upload.wikimedia.org/wikipedia/commons/b/b7/Francesco_Hayez_017.jpg License:
Public domain Contributors: The Yorck Project: 10.000 Meisterwerke der Malerei. DVD-ROM, 2002. ISBN 3936122202. Distributed by
DIRECTMEDIA Publishing GmbH. Original artist: Francesco Hayez
• File:Ground_Plan_of_Ezekiel’{}s_Temple.png Source: https://upload.wikimedia.org/wikipedia/commons/e/ec/Ground_
Plan_of_Ezekiel%27s_Temple.png License: Public domain Contributors: Book <a data-x-rel='nofollow' class='external text'
href='http://www.archive.org/details/prophetezekielan00gaeb'>The Prophet Ezekiel </a>, by Arno C. Gaebelein. Published 1918.
Original artist: Arno Clemens Gaebelein (1861-1945)
• File:Henry_Sulley’{}s_rendering_of_Ezekiel’{}s_Temple.jpg Source: https://upload.wikimedia.org/wikipedia/en/d/d3/Henry_
Sulley%27s_rendering_of_Ezekiel%27s_Temple.jpg License: PD-US Contributors:
Original publication: Nottingham, UK, 1887
Immediate source: http://www.christadelphianbooks.org/croconnor/tokan/index.html Original artist:
Henry Sulley
(Life time: 1845-1940)
• File:Pieter_de_Witte_Solomon.jpg Source: https://upload.wikimedia.org/wikipedia/commons/9/9b/Pieter_de_Witte_Solomon.jpg Li-
cense: CC BY 3.0 Contributors: Own work Original artist: Frick Art Reference Library Photoarchive
• File:Visionary_Ezekiel_Temple.jpg Source: https://upload.wikimedia.org/wikipedia/commons/1/1e/Visionary_Ezekiel_Temple.jpg
License: Public domain Contributors: ? Original artist: Charles Chipiez
• File:של ש
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