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ism dispensationalism preterism idealism millennial views amillennialism chillegorism postmillennialism premillennialism historic premillennialism posttribulation rapture dispensationalism biblical texts daniel s seventy weeks olivet discourse mark 13 matthew 24 sheep and goats 2 thessalonians revelation events pseudepigrapha 1 enoch 2 esdras terms abomination of desolation antichrist antichrist in ecclesiastical writings apocalypse apocatastasis armageddon the beast dual covenant theology false prophet four horsemen of the apocalypse gog and magog great apostasy great tribulation katechon kingdom of god lake of fire last judgment man of sin millennial day theory new earth new jerusalem number of the beast rapture resurrection of the dead second coming seven bowls seven seals son of perdition two witnesses war in heaven whore of babylon woman of the apocalypse world to come christianity portal v t e the new jerusalem and the river of life apocalypse xii beatus de facundus 1047 part of a series on utopias mythical and religious arcadia city of the caesars cloud cuckoo land cockaigne eden elysium fortunate isles garden of the gods golden age great unity ketumati kingdom of god libertatia mag mell mahoroba merry england mezzoramia most great peace mount penglai new jerusalem opona satya yuga shangri la valhalla yvy marã e ỹ zion literature ideology and utopia list the republic utopia gulliver s travels dystopian literature theory communitas perfecta heterotopia ideal city renaissance sforzinda pantisocracy real utopian sociology third international theory utopia for realists utopian studies solarpunk concepts arcology agriculturalism escapism millenarianism new man social harmony technological cyber utopianism post scarcity economy transhumanism utopian socialism practice architecture egalitarian community hospex open borders pirate utopia ubi intentional community atarashiki mura huaxi village nanjie sustainable communities by country america finland germany organizations associationists anthroposophs lindisfarne millennium wfs zeitgeist v t e in the book of ezekiel in the hebrew bible new jerusalem יהוה שָׁמָּה yhwh šāmmā 1 yhwh is there is ezekiel s prophetic vision of a city centered on the rebuilt holy temple to be established in jerusalem which would be the capital of the messianic kingdom the meeting place of the 12 tribes of israel during the messianic era 2 3 4 the prophecy is recorded by ezekiel as having been received on yom kippur of the year 3372 of the hebrew calendar 5 in the book of revelation in the new testament the city is also called the heavenly jerusalem as well as being called zion in other books of the christian bible citation needed judaism and origin edit see also babylonian captivity in jewish mysticism there are two gardens of eden and two promised lands the heavenly invisible one and the earthly visible one that is a copy of the heavenly invisible one 6 7 heaven in jewish mysticism includes a heavenly promised land including jerusalem the temple and the ark of the covenant 6 and a heavenly garden of eden including the tree of life a storehouse for the manna that angels eat and multiple rivers that water the garden 6 7 when the bible mentions a new jerusalem heavenly sanctuary bread of life or god s throne it is referring to the jewish mystical understanding of heaven 6 7 the religious text goes on to describe a babylonian threat to the kingdom of judah began as the babylonian empire conquered assyria and rose to power from 612 to 609 bce jerusalem surrendered without major bloodshed to babylon in 597 bce an israelite uprising brought the destruction of jerusalem by nebuchadnezzar s army in 586 bce the entire city including the first temple was burned israelite aristocrats were taken captive to babylon the book of ezekiel contains the first record of the new jerusalem within ezekiel 40 48 there is an extended and detailed description of the measurements of the temple its chambers porticos and walls ezekiel 48 30 35 contains a list of twelve temple gates named for israel s tribes the book of zechariah 8 expands upon ezekiel s new jerusalem when the second temple was built after the exile jerusalem s population was only a few hundred there were no defensive city walls until 445 bce 9 in the passage the author writes about a city wall of fire to protect the enormous population this text demonstrates the beginning of a progression of new jerusalem thought in ezekiel the focus is primarily on the human act of temple construction in zechariah the focus shifts to god s intercession in the founding of new jerusalem new jerusalem is further extrapolated in isaiah 10 where new jerusalem is adorned with precious sapphires jewels and rubies the city is described as a place free from terror and full of righteousness here isaiah provides an example of jewish apocalypticism where a hope for a perfected jerusalem and freedom from oppression is revealed as the original new jerusalem composition ezekiel functioned as a source for later works such as 4 ezra 2 baruch qumran documents and the book of revelation these texts used similar measurement language and expanded on the limited eschatological perspective in ezekiel interpretation edit judaism sees the messiah as a human male descendant of king david who will be anointed as the king of israel and sit on the throne of david in jerusalem he will gather in the lost tribes of israel clarify unresolved issues of halakha and rebuild the holy temple in jerusalem according to the pattern shown to the prophet ezekiel during this time jews believe an era of global peace and prosperity will be initiated the nations will love israel and will abandon their gods turn toward jerusalem and come to the holy temple to worship the one god of israel zechariah prophesied that any family among the nations who does not appear in the temple in jerusalem for the festival of sukkoth will have no rain that year isaiah prophesied that the rebuilt temple will be a house of prayer for all nations the city of yhwh shamma cf ezek 48 35 the new jerusalem will be the gathering point of the world s nations and will serve as the capital of the renewed kingdom of israel ezekiel prophesied that this city will have 12 gates one gate for each of the tribes of israel the book of isaiah closes with the prophecy and it will come to pass that from one new moon to another and from one sabbath to another all flesh will come to worship before me says yhwh antiochene persecutions hasmonean high priesthood edit the animal apocalypse within 1 enoch chapters 85 90 is another example where conflict sparks hopes for the new jerusalem first enoch is an apocalyptic response to the persecutions under seleucid emperor antiochus iv in 167 bce emperor antiochus returned from fighting in egypt to quell a revolt in jerusalem led by jason the former high priest an agitated antiochus imposed harsh restrictions on jewish religion circumcision feast celebration and sabbath observance were all banned antiochus ordered the burning of torah copies jews were required to eat pork the worst oppression came in the desecration of the temple a polytheistic cult was formed and worship of yhwh abolished a statue to a seleucid deity was constructed on the jewish altar first enoch was written in the wake of this calamity between 166 bce 163 bce for the author of 1 enoch history is a steep descent into evil from the utopia in eden the author s vision of the eschaton centers on the restoration of jerusalem i saw until the owner of the sheep brought a house new and larger and loftier than the former 1 enoch 90 29 in this new jerusalem passage the sheep are the jewish people the builder is god and the house is the temple during the same time period the dead sea scrolls contain a new jerusalem tradition formed out of strife as a tiny jewish sect living in the caves of qumran the essenes opposed temple leadership and the high priesthood in jerusalem their condemnation of the temple focused on criticizing high priests they were also frustrated that judean kings were also given the role of high priest dubious discuss the essenes were not against the institution of the temple and its cult per se the essenes at qumran predicted the reunified twelve tribes to rise together against roman occupation and incompetent temple leadership and re establish true temple worship the surviving new jerusalem texts in qumran literature focus specifically on the twelve city gates and on the dimensions of the entire new city in 4q554 the gates of simeon joseph and reuben are mentioned in this partial fragment for the author of this fragment the new jerusalem s twelve gates signify the reunification of the twelve tribes of israel in 5q15 the author accompanies an angel who measures the blocks houses gates avenues streets dining halls and stairs of the new jerusalem there are two important points to consider regarding the qumran essenes first we do not have enough scroll fragments to completely analyze their new jerusalem ideologies second based on the evidence available the essenes rebelled against temple leadership not the temple itself their vision of the new jerusalem looked for the reunification of the twelve tribes around an eschatological temple 4 ezra 2 baruch 3 baruch edit as evidenced above the historical progression of new jerusalem language is specifically tied to conflict the babylonian exile antiochene persecutions and corrupt leadership in jerusalem incited apocalyptic responses with a vision for a new jerusalem in the 1st century ce an even greater conflict exploded in iudaea province the roman destruction of jerusalem as well as the other roman jewish wars subsequent apocalyptic responses fundamentally altered the new jerusalem eschatology for jews and early christians at the core apocalypses are a form of theodicy they respond to overwhelming suffering with the hope of divine intercession and a perfected world to come the destruction of the second temple in 70 ce meant an end to second temple judaism naturally apocalyptic responses to the disaster followed this section will first cover 4 ezra and 2 baruch fourth ezra and 2 baruch are important for two reasons first they look for a temple in heaven not the eschaton second these texts exhibit the final new temple texts in judaism jewish texts like 3 baruch began to reject a restored temple completely however these texts were deemed to be apocryphal by the rabbis who maintained the belief in a third temple as central to rabbinic judaism the jewish apocalypse of 4 ezra is a text contained in the apocryphal book 2 esdras the genre of 4 ezra is historical fiction set thirteen years after the babylonian destruction of jerusalem fourth ezra is dated approximately in 83 ce thirteen years after the roman destruction of jerusalem the story follows ezra s period of mourning following jerusalem s fall ezra is job like in his criticism of god s allowance of jerusalem s downfall in ezra s deep state of grief he meets a woman lamenting over jerusalem ezra consoles the woman and tells her to shake off your great sadness and lay aside your many sorrows the most high may give you rest 4 ezra 10 24 suddenly the woman is transfigured in an array of bright lights she transforms into the new jerusalem being rebuilt as a bereaved widow she convinced ezra to apply solace to himself through the image of a new jerusalem fourth ezra has two clear messages first do not grieve excessively over jerusalem second jerusalem will be restored as a heavenly kingdom fourth ezra also uses the title most high throughout the apocalypse to emphasise that the lord will once again reign and reside in jerusalem the apocalypse of 2 baruch is a contemporary narrative of 4 ezra the text also follows the same basic structure 4 ezra job like grief animosity towards the lord and the rectification of jerusalem that leads to the comfort of the job figure second baruch is historical fiction written after the roman destruction but set before the fall of jerusalem to the babylonians baruch is distressed when the lord informs him of jerusalem s impending doom baruch responds with several theological questions for god for this study baruch s inquiry about the future of israel and the honor of the lord are most pertinent 2 baruch 3 4 6 baruch learns that the lord will destroy the city not the enemy baruch also learns of a pre immanent heavenly temple the temple was already prepared from the moment i decided to create paradise and i showed it to adam before he sinned 2 baruch 4 3 this temple was created before adam and shown to him before adam s fall two important conclusions come from 2 baruch first the author dismisses hopes for an earthly re built temple the focus is entirely on the heavenly temple that pre dated the garden of eden this may be a device to express the supremacy of the heavenly temple as a sanctuary built before eden the traditional location of the earthly temple second baruch believes that restoration for the people of israel exists in heaven not on earth the apocalypse of 3 baruch is the anomaly among post revolt new jerusalem texts unlike 2 baruch and 4 ezra the text exemplifies an alternative tradition that lacks a restored temple like other apocalypses 3 baruch still mourns over the temple and re focuses jews to the heavens yet 3 baruch finds that the temple is ultimately unnecessary this move could be polemical against works which afforded the temple with excessive veneration in the passage an angel comes to baruch and consoles him over jerusalem where is their god and behold as i was weeping and saying such things i saw an angel of the lord coming and saying to me understand o man greatly beloved and trouble not thyself so greatly concerning the salvation of jerusalem 3 baruch 1 3 third baruch certainly mourns over the temple yet 3 baruch is not ultimately concerned with the lack of a temple this text goes along with jeremiah and sibylline oracles 4 to express a minority tradition within jewish literature in the first christian apocalypse the book of revelation coincides with this perspective on jerusalem the study will now move to early christian perspectives on the temple and the apocalyptic response in revelation 11 12 13 14 15 16 17 18 christianity edit see also jewish christianity and jerusalem in christianity the new jerusalem armenian manuscript by malnazar and aghap ir in new julfa bible 1645 christians have always placed religious significance on jerusalem as the site of the crucifixion of jesus and other events central to the christian faith in particular the destruction of the second temple that took place in the year 70 a few decades after christianity began its split from judaism was seminal to the nascent christian apocalypticism of that time in the olivet discourse of the gospels jesus predicts the destruction of herod s temple and promises that it will precede the return of the son of man commonly called the ...
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