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 twelve tribes of Israel, during the Messianic era.

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.

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.

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.

In 167 BCE, Emperor Antiochus returned from fighting in Egypt to quell a revolt in Jerusalem led by Jason, the former High Priest.

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).

As a tiny Jewish sect living in the caves of Qumran, the Essenes opposed Temple leadership and the High Priesthood in Jerusalem.

In 5Q15, the author accompanies an angel who measures the blocks, houses, gates, avenues, streets, dining halls, and stairs of the 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.

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.

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 Second Coming.

John of Patmos' vision of the New Jerusalem in the Book of Revelation draws on the Olivet discourse and all the historical precursors mentioned above.

)[citation needed] Many traditions based on biblical scripture and other writings in the Jewish and Christian religions, such as Protestantism, and Orthodox Judaism, expect the literal renewal of Jerusalem to some day take place at the Temple Mount in accordance with various prophecies.

The term New Jerusalem (Greek: καινὴ Ἰερουσαλήμ, romanized: kainē Ierousalēm) occurs twice in the New Testament, in Revelation verses 3:12 and 21:2.

Revelation 22 goes on to describe a river of the water of life that flows down the middle of the great street of the city from the Throne of God.

Revelation maintains another typical aspect of New Jerusalem tradition – the reunification of the twelve tribes of Israel (Ezekiel 48:33–34, 4Q554).

Verse 23 proclaims, "And the city has no need of sun or moon to shine on it, for the glory of God is the light, and its lamp is the lamb."

(Isaiah 60:19) The Temple is discarded in the eschaton because the Lord will provide illumination for the New Jerusalem, and Christ will be the glory for its residents.

Written in Aramaic, the text describes a vast city, rectangular in shape, with twelve gates and encircled by a long wall.

During these interdisciplinary campaigns, together with William Tabbernee of Tulsa, Oklahoma, numerous unknown ancient settlements were discovered and archaeologically documented.

Two of them are the best candidates so far in the search for the identification of the two holy centers of ancient Montanism, Pepuza and Tymion, the sites of the expected descent of the New Jerusalem.

For the surroundings in the midst of which the blessed have their dwelling must be in accordance with their happy state; and the internal union of charity which joins them in affection must find its outward expression in community of habitation.

Hence there seems to be no sufficient reason for attributing a metaphorical sense to those numerous utterances of the Bible which suggest a definite dwelling-place of the blessed.

The Eastern Orthodox Church teaches that the New Jerusalem is the City of God that will come down from heaven in the manner described in the Book of the Apocalypse (Revelation).

In the Latter Day Saint movement, the New Jerusalem is viewed as a physical kingdom that will be built in North America,[25] centered on Independence, Missouri.

Jehovah's Witnesses believe that New Jerusalem is made up of anointed Christians serving in heaven as Kings and Priests over the earth.

The Kimbanguist believe that people of the Nkamba village saw the New Jerusalem descending from heaven (a building) physically in 1935, by which time Father Simon Kimbangu was in prison.

The Kimbanguist has constructed this same design of the building, calling it Nkamba New Jerusalem, in reference to Revelation 21; it has a river with supposed healing power.

[28] The Baháʼí Faith views the New Jerusalem as the renewal of religion that takes place about every thousand years and which secures the prosperity of the human world.

[33] Shoghi Effendi, head of the religion after the death of `Abdu'l-Bahá, stated that specifically Bahá'u'lláh's book of laws, the Kitáb-i-Aqdas, is the new Jerusalem.