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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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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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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.

pdf

[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,

Adam.J.W.C., Orestek, Falcon8765, Yaksar, Jonah22, Fixipedia, StAnselm, Xsadar, Hertz1888, Mungo Kitsch, Caltas, Yintan, LeadSong-

Dog, Wilson44691, Shaarster, J496, Lightmouse, ML Kurze, Calatayudboy, Jieux, Vanished user ewfisn2348tui2f8n2fio2utjfeoi210r39jf,

Sean.hoyland, ThirdTemple, Abhinav, Mild Bill Hiccup, ManicBrit, MrKIA11, Bchaosf, Bracton, M.O.X, Suramik, Teacherbrock, Ed-

itor2020, Shoteh, XLinkBot, Samito1050, Jed 20012, DaL33T, Surtsicna, Shamanstk, Addbot, Mckinley99, Revelation2:27, Ateth-

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,

JimVC3, Jeffrey Mall, Ameen Mohammad, J04n, Appleville, GorgeCustersSabre, Joaquin008, Seric2, Samwb123, AikiHawkeye, Pecoc,

FrescoBot, Surv1v4l1st, Tobats, D'ohBot, Meishern, Zembry, Zacbray, Cpsoper, AnOicheGhealai, DeSaulcy, Lotje, GregKaye, Theemer-

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,

ElphiBot, Mark Arsten, Sdemmer, BattyBot, Khazar2, JesseAlanGordon, Tahc, Ujongbakuto, JFKAR, Kolega2357, Hmainsbot1, Mogism,

Pluto2012, Santurwoman, Epicgenius, JulieBarbaraBell, ArmbrustBot, Johnpreacher, Jurrikarsen, DoctorLeaf, Jakemadoff210, Monkbot,

Bigmccc, Unician, Ellen.prokop, Hussoohs2, Higscom, Baatarsaikan, Third bird is the wird and Anonymous: 277

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 

_ת

.pdf   Source:    https://upload.wikimedia.org/wikipedia/commons/6/6f/%D7%91%D7%99%D7%AA_%D7%A9%D7%

9C%D7%99%D7%A9%D7%99.pdf License:  CC BY-SA 3.0  Contributors:  Own work Original artist:  ן כ ץרפ

16.3 Content license

•   Creative Commons Attribution-Share Alike 3.0