Notes

1. ZION

1. Kathleen Kcnyon, Digging Up Jerusalem (London, 1974), p. 78.

2. New York Times, 8 September 1994.

3. “Tyropoeon” has been translated “Cheese-makers”: by Josephus’s time the original name of the valley may have been corrupted.

4. Benjamin Mazar, The Mountain of the Lord (New York, 1973), pp. 45–46; Gosta W. Ahlström, The History of Ancient Palestine (Minneapolis, 1993), pp. 169–72.

5. Mazar, Mountain of the Lord, p. 11.

6. Mircea Eliade, The Sacred and the Profane, trans. Willard J. Trask (New York, 1959), p. 21.

7. Ibid., passim. Also Mircea Eliade, Patterns in Comparative Religion, trans. Rosemary Sheed (London, 1958), pp. 1–37, 367–88; Mircea Eliade, Images and Symbols: Studies in Religious Symbolism, trans. Philip Mairet (Princeton, 1991), pp. 37–56.

8. Eliade, Sacred and the Profane, pp. 50–54, 64.

9. Eliade, Patterns in Comparative Religion, p. 19.

10. Ibid., pp. 99–101; R. E. Clements, God and Temple (Oxford, 1965), pp. 2–6; Richard J. Clifford, The Cosmic Mountain in Canaan and the Old Testament (Cambridge, Mass., 1972), pp. 4–10.

11. Clifford, Cosmic Mountain, p. 4.

12. Eliade, Sacred and the Profane, p. 33.

13. Eliade, Patterns in Comparative Religion, pp. 382–85.

14. Ahlström, History of Ancient Palestine, pp. 248–50.

15. J. B. Pritchard, ed., Ancient Near Eastern Texts Relating to the Old Testament (Princeton, 1969), pp. 483–90.

16. Ahlström, History of Ancient Palestine, pp. 279–81.

17. Ronald de Vaux, The Early History of Palestine, 2 vols., trans. David Smith (London, 1978), 1:6–7.

18. H. J. Franken, “Jerusalem in the Bronze Age: 3000–1000 BC,” in K.J. Asali, ed., Jerusalem in History (New York, 1990), p. 39.

19. Kenyon, Digging Up Jerusalem, p. 95.

20. Ibid., p. 100.

21. Pritchard, Ancient Near Eastern Texts, p. 483

22. Clifford, Cosmic Mountain, pp. 57–59.

23. John C. L. Gibson, Canaanite Myths and Legends (Edinburgh, 1978), p. 66.

24. Ibid., p. 50.

25. Clifford, Cosmic Mountain, pp. 57–68; cf. Psalm 47.

26. Ibid., p. 68.

27. Ibid., p. 77.

28. Ibid., p. 72.

29. Epic of Gilgamesh 1:15–18. See also Jonathan Z. Smith, “Wisdom’s Place,” in John J. Collins and Michael Fishbane, eds., Death, Ecstasy and Other Worldly Journeys (Albany, 1995), pp. 3–13.

30. Pritchard, Ancient Near Eastern Texts, p. 164.

31. Ibid., p. 178.

32. Gibson, Canaanite Myths, pp. 102–7.

33. John Gray, “Sacral Kingship in Ugarit,” Ugaritica 6 (1969), pp. 295–98.

34. Clifford, Cosmic Mountain, passim.; Clements, God and Temple, p. 47; Ben C. Ollenburger, Zion, the City of the Great King: A Theological Symbol of the Jerusalem Cult (Sheffield, 1987), pp. 14–16; Margaret Barker, The Gate of Heaven: The History and Symbolism of the Temple in Jerusalem (London, 1991), p. 64; Hans-Joachim Kraus, Worship in Israel: A Cultic History of the Old Testament (Oxford, 1966), pp. 201–4.

2. ISRAEL

1. Joshua 10:40. Biblical quotations are from the Jerusalem Bible (London, 1966).

2. Ibid., 15:63; cf. Judges 1:21.

3. Robin Lane Fox, The Unauthorized Version: Truth and Fiction in the Bible (London, 1991), pp. 225–33.

4. Joshua 17:11–18; Judges 1:27–36.

5. J. Alberto Soggin, A History of Israel from the Beginnings to the Bar Kochba Revolt AD 135, trans. John Bowden (London, 1984), pp. 141–43; Gosta W. Ahlström, The History of Ancient Palestine (Minneapolis, 1993), pp. 347–48.

6. Ahlström, History of Ancient Palestine, pp. 234–35, 247–48; Amnon Ben Tor, ed., The Archeology of Ancient Israel, trans. R. Greenberg (New Haven and London, 1992), p. 213.

7. G. E. Mendenhall, The Tenth Generation (Baltimore, 1973); N. P. Lemche, Early Israel: Anthropological and Historical Studies of the Israelite Society Before the Monarchy (Leiden, 1985); D. C. Hopkins, The Highlands of Canaan (Sheffield, 1985); R. B. Coote and K. W. Whitelam, The Emergence of Early Israel in Historical Perspective (Sheffield, 1987); Jaines D. Martin, “Israel as a Tribal Society,” in R. E. Clements, ed., The World of Ancient Israel: Sociological, Anthropological and Political Perspectives(Cambridge, 1989), pp. 94–114; H. G. M. Williamson in Clements, World of Ancient Israel, pp. 141–42.

8. This accounts for the traditional distinction between the “Rachel” and the “Leah” tribes.

9. Genesis 12:1.

10. Sec Genesis 23:5.

11. Genesis 12:7.

12. Popular etymology sees the name deriving from ’aqeb (“heel”), but in Genesis 27:36 the name means “supplanted” (aqab). “Yaakov” probably meant “May God protect!”

13. Exodus 6:3, from the Priestly (P) source.

14. Genesis 28: 11–17.

15. Genesis 18:1–15.

16. Genesis 22:2.

17. 2 Chronicles 3:1.

18. Genesis 22:14.

19. Genesis 17:20.

20. Harold H. Rowley, Worship in Ancient Israel: Its Forms and Meaning (London, 1967), pp. 17–19, sums up the main arguments. Other suggested sites are Shechem, Mount Tabor, and Mount Gerizim.

21. Benjamin Mazar, The Mountain of the Lord (New York, 1975), p. 157.

22. Flavius Josephus, The Antiquities of the Jews, 1:40.

23. Psalm 110:4.

24. R. E. Clements, God and Temple (Oxford, 1965), p. 43.

25. Ibid., pp. 44–47.

26. Jonathan Z. Smith, “Earth and Gods,” in Map Is Not Territory: Studies in the History of Religions (Leiden, 1973), p. 110.

27. Mircea Eliade, Patterns in Comparative Religion, trans. Rosemary Sheed (London, 1958), pp. 778–226.

28. Smith, “Earth and Gods,” p. 109.

29. Deuteronomy 32:10.

30. Jeremiah 2:2;Job 38:26; Isaiah 34:12.

31. Isaiah 34:11; Jeremiah 4:25.

32. Deuteronomy 10:1–8; Exodus 25: 10–22.

33. Numbers 10:35–36.

34. 1 Samuel 3:3.

35. Judges 5:4–5; Deuteronomy 33:2; Psalm 68:8–11. See Richard J. Clifford, The Cosmic Mountain in Canaan and the Old Testament (Cambridge, Mass., 1972), pp. 114–23.

36. Clements, God and Temple, pp. 25–28.

37. 1 Samuel 7:2–8:22; 70:11–27; 12.

38. Keith W. Whitelam, “Israelite Kingship: The Royal Ideology and Its Opponents,” in Clements, ed., World of Ancient Israel, pp. 119–26.

39. 1 Samuel 4:1–77; 5; 6:7–7:1.

40. 2 Samuel 1:23.

41. Actual location of Ziklag is obscure: some identify it with Tel as-Sahara, forty-eight km from Beersheva.

3. CITY OF DAVID

1. 2 Samuel 5:6.

2. A suggestion of the Israeli archaeologist Yigal Yadin; the point of the story is to explain why blind and lame people were later forbidden to enter the Temple.

3. The word tsinur could mean “pipe,” but this is by no means certain. 2 Samuel 5:8; 1 Chronicles 11:4–7.

4. 2 Samuel 5:9. Perhaps the phrase should be translated “the Fortress of David.”

5. 2 Samuel 5:8; 1 Chronicles 11:5.

6. Joshua 15:8.

7. See R. E. Clements, Abraham and David (London, 1967).

8. 1 Kings 4:3.

9. G. E. Mendenhall, “Jerusalem from 1000–63 BC.” in J. Asali, ed., Jerusalem in History (New York, 1990), p. 45.

10. I Chronicles 27:9. Cf. Gosta W. Ahlström, The History of Ancient Palestine (Minneapolis, 7993), pp. 504–05.

11. Gosta W. Ahlström, “Der Prophet Nathan und der Tempelban,” Vetus Testamentum 11 (7967); R. E. Clements, God and Temple (Oxford, 1965), p. 58.

12. Harold H. Rowley, Worship in Ancient Israel: Its Forms and Meaning (London, 1967), p. 73; Clements, God and Temple, pp. 42–43; cf. Roland de Vaux, Ancient Israel: Its Life and Institutions, trans. John McHugh (New York and London, 1967), pp. 114, 311.

13. 1 Chronicles 6.

14. 2 Samuel 6.

15. 2 Samuel 7:6–16.

16. 7 Chronicles 28:17–19.

17. 2 Samuel 24.

18. Benjamin Mazar, The Mountain of the Lord (New York, 1975), p. 52; Clements, God and Temple, pp. 67–62; Ahlström, History of Ancient Palestine, p. 477; Hans-Joachim Kraus, Worship in Israel: A Cultic History of the Old Testament (Oxford, 1966), p. 786.

19. I Chronicles 28:11–19.

20. 1 Chronicles 28:19.

21. The Temple took eight years to build, the palace thirteen years.

22. David Ussishkin, “King Solomon’s Palaces,” Biblical Archeologist 36 (1973).

23. 1 Kings 6:1–14; 2 Chronicles 3:1–7.

24. Numbers 27:8–9; 2 Kings 18:14.

25. The meaning of these names is obscure. Perhaps they are the opening words of two benedictions, linking them with the Davidic dynasty: Yakhin YHWH et kisei David Polam vaed (“The Lord will establish the throne of David forever”) and Boaz Yahweh(“By the Power of YHWH”). Boaz is also the quasimythical ancestor of King David in the Book of Ruth. Or these could have been cosmic pillars, forming gateway for the sunlight to enter the Temple area at dawn.

26. 1 Kings 6:15–38; 2 Chronicles 3:8–13.

27. Margaret Barker, The Gate of Heaven: The History and Symbolism of the Temple in Jerusalem (London, 1991), pp. 26–29; Clements, God and Temple, p. 65.

28. Genesis 11:4–9.

29. Clements, God and Temple, pp. 64, 69–72; Norman Cohn, Cosmos, Chaos and the World to Come: The Ancient Roots of Apocalyptic Faith (New Haven and London, 1993), p. 138; Richard J. Clifford, The Cosmic Mountain in Canaan and the Old Testament(Cambridge, Mass., 1972), pp. 177–78.

30. Psalm 2:6–12.

31. Psalm 72:4.

32. Psalm 9:10, 16.

33. Psalm 48:8.

34. Cohn, Cosmos, Chaos and the World to Come, p. 139.

35. 1 Kings 11:4–8.

36. 1 Kings 4:18–19.

37. 1 Kings 8:15–24.

38. 1 Kings 11:26–40.

4. CITY OF JUDAH

1. 1 Kings 12:11.

2. Isaiah 27:1; Job 3:12, 26:13; Psalm 74:14.

3. Job 38:10.

4. Psalm 89:10.

5. Psalm 48:1–3. This translation is not from the Jerusalem Bible but by Jonathan Z. Smith in “Earth and Gods,” in Map Is Not Territory: Studies in the History of Religions (Leiden, 1978), p. 112. Many translators prefer to translate tspn as “north,” but it clearly makes no sense to speak of Mount Zion, in southern Palestine, as being “in the far north,” as the Jerusalem Bible has it.

6. Psalm 48:12–14.

7. Psalm 46:5, 9.

8. Psalm 46:1.

9. Psalm 99.

10. Psalm 47:5–6.

11. Psalm 97:2–6; Isaiah 6:4.

12. Psalms 47:2, 99:1–4.

13. Psalm 97:9.

14. Psalm 84:5–7.

15. Psalm 84:3.

16. 2 Samuel 7:10–12.

17. Psalm 84:1–2.

18. Psalm 84:10.

19. The dates of King Uzziah, like those of several other kings, are differently calculated by the Deuteronomist and the Chronicler. Uzziah’s case is especially complicated because while he was ill his son Jotham served as regent.

20. Isaiah 6:3.

21. Isaiah 2:2–3.

22. Isaiah 11:6–9.

23. Isaiah 1:11–12.

24. Isaiah 1:16–17.

25. Amos 5:25–27.

26. Amos 1:2.

27. Psalms 9:10–13; 10. Ben C. Ollenburger, Zion, the City of the Great King: A Theological Symbol of the Jerusalem Cult (Sheffield, 1987), pp. 58–69.

28. Isaiah 7:14–17.

29. 2 Chronicles 29, 30.

30. Micah 3:12.

31. 2 Kings 29:34.

32. 2 Chronicles 32:21.

33. 2 Kings 21:1–18; 2 Chronicles 33:1–10.

34. 1 Kings 8:27.

35. Deuteronomy 16:13–15.

36. This ideal is enshrined in the Shma, the Jewish profession of faith: “Hear, Israel, Yahweh is our elohim; Yahweh alone!” (Deuteronomy 6:4).

37. Deuteronomy 12:1–4. Harold H. Rowley, Worship in Ancient Israel: Its Forms and Meaning (London, 1967), pp. 106–7; E. Nielsen, Shechem (London, 1955), pp. 45, 85.

38. 2 Kings 22; 2 Chronicles 34:8–28.

39. 2 Kings 23:10–14.

40. Jeremiah 7:3–7.

41. There are discrepancies concerning the actual numbers of deportees in the different accounts. Jeremiah says that only 3,023 people were sent to Babylon. But they may have left Judah in three groups.

42. 2 Maccabees 2:4–5; B. Yoma 52B; Horayot 12A; J. Shekalim 6:1.

43. Jeremiah 29:5–10.

44. Jeremiah 3:16.

45. Jeremiah 32:44.

5. EXILE AND RETURN

1. Jeremiah 4:23–26.

2. Psalm 74:3–7.

3. Psalm 137:9.

4. Psalm 79:4.

5. Jeremiah 41:4–6.

6. Lamentations 4:5–10.

7. Lamentations 1:8–9.

8. 2 Kings 25:27–30.

9. Ezra 2.

10. Elias J. Bickermann, The Jews in the Greek Age (Cambridge, Mass., and London, 1988), pp. 47–48.

11. Quoted in Jonathan Z. Smith, “Earth and Gods,” in Map Is Not Territory: Studies in the History of Religions (Leiden, 1978), p. 119.

12. Psalm 137:4.

13. Bickerman, The Jews in the Greek Age, pp. 241–42.

14. Ezekiel 1:26–28.

15. Ezekiel 43:1–6.

16. Ezekiel 31:34–36.

17. Ezekiel 40:2, 48:35.

18. Ezekiel 47:11–12.

19. Ezekiel 40:48–41:4.

20. Ezekiel 40:17–19, 28–31.

21. Ezekiel 47:13–23.

22. Ezekiel 48:9–29.

23. Ezekiel 43:11.

24. Mary Douglas, Purity and Danger (London, 1966).

25. Leviticus 19:11–18.

26. Leviticus 19:33–34.

27. Ezekiel 44:11–16.

28. Ezekiel 44:16–31.

29. Jeremiah 31:31–34; Ezekiel 36:26–27.

30. Isaiah 40:3–4, 41:19–20, 44:20.

31. Isaiah 52:10.

32. Isaiah 46:1.

33. Isaiah 45:14.

34. Isaiah 54:13–15.

35. Ezra 2:64.

36. Haggai 2:6–9.

37. Ezra 3:12–13.

38. Haggai 2:6–9, 20:3.

39. Zachariah 2:9, 4:14, 8:3.

40. Ezra 4:1–3.

41. Ezra 4:4.

42. Isaiah 66:1.

43. Isaiah 66:2.

44. Isaiah 65:16–25.

45. Isaiah 56:9–12, 65:1–10.

46. Isaiah 56:7.

47. Nehemiah 1:3–2:8.

48. Nehemiah, for example, castigates all the previous governors of Jerusalem, and it is unthinkable that he would have included Ezra in this stricture; also, when Ezra arrives, the city is thriving and populous—a state it did not enjoy until after Nehemiah had worked there.

49. Nehemiah 2:3.

50. Nehemiah 4:11–12.

51. Nehemiah 7:4–5.

52. Nehemiah 5.

53. Seth Kunin, “Judaism,” in Jean Holm with John Bowker, eds., Sacred Place (London, 1994), pp. 121–22.

54. Ezra 7:6.

55. Ezra 7:14.

56. Ezra 7:21–26; Bickerman, Jews in the Greek Age, p. 154.

57. Nehemiah 8.

58. Ezra 10.

59. Isaiah 63:10, 19.

6. ANTIOCH IN JUDAEA

1. Josephus, Antiquities of the Jews 11:7.

2. Ibid., 12:175–85.

3. Ben Sira 50:5–12.

4. Ben Sira 45:17.

5. Ben Sira 45:7.

6. Ben Sira 50:1–4.

7. Ben Sira 13:20–27.

8. Ben Sira, Introduction, v. 12.

9. The terms used in the Book of Daniel to refer to the “abomination” are all distortions of Baal (“Lord”) and Shemesh (“Sun”).

10. Martin Hengel, Judaism and Hellenism, Studies in Their Encounter in Palestine During the Early Hellenistic Period (2 vols., trans. John Bowden, London, 1974), I. pp. 294–300; Elias J. Bickerman, from Ezra to the Last of the Maccabees (New York, 1962), pp. 286–89; The Jews in the Greek Age (Cambridge Mass. and London, 1988), pp. 294–96.

11. Corpus Hermeticum 16:2, in A.J. Festugiere, La Révélation d’Hermès Trismégiste (4 vols., Paris, 1950–54), 1:26.

12. Hai Gaon (939–1038), in Louis Jacobs (trans. and ed.), The Jewish Mystics (Jerusalem, 1076, London 1990), p. 23.

13. 1 Enoch 4.

14. 2 Maccabees 5:27.

15. 1 Maccabees 2:44–48.

16. 1 Maccabees 4:36–61.

17. 1 Maccabees 8:17–32.

18. 1 Maccabees 10:17–21.

19. 1 Maccabees 13:49–53.

20. Josephus, Antiquities 2:190.

21. Historia de Legis Divinac Translatione 5 in Extracts from Aristeas Hecataeus and Origen and Other Early Writers (trans. Aubrey Stewart (London, 1895; New York, 1971).

22. Ibid., p. 3.

23. Ibid., p. 4.

24. Josephus, The Jewish War 1:67–69.

25. Josephus, Antiquities 13:372.

26. Josephus, Antiquities 13:38, Jewish War 1:97.

27. Josephus, Antiquities 13:401.

28. Josephus, Jewish War 1:148.

29. Latinization of “Philistia.”

7. DESTRUCTION

1. Josephus, The Jewish War 5:146.

2. Sukkot 51B.

3. Josephus, Jewish War 5:210.

4. Josephus, Antiquities of the Jews 15:396.

5. Josephus, Jewish War 5:224–25.

6. B. Batria 3B.

7. Josephus, Jewish War 5:211–17.

8. Philo, The Special Laws 1:66.

9. Philo, Questions on the Exodus 2:95.

10. Josephus, Jewish War 5:19.

11. Philo, Special Laws 1:96–97.

12. E. P. Sanders, Judaism: Practice and Belief, 63 BCT: to 66 CF (London and Philadelphia, 1992), p. 128.

13. Josephus, Antiquities 4:205; Philo, Special Laws 1:70.

14. Raphael Patai, Man and Temple in Ancient Jewish Myth and Ritual (London, 1967), Chapter 3.

15. The origins of the synagogue are obscure and much disputed. They started in the Diaspora, though we are not exactly sure when. The synagogue was a unique religious institution in the ancient world, since it seemed more like a school of philosophy than a religious building. It was the scene of study and prayer rather than sacrificial liturgy. By the first century BCE there were many synagogues in Jerusalem, some established by particular Diaspora communities.

16. See, for example, Avot 1:12–13; Sifra 109B; B. Batria 9A, B; Avot de Rabba Nathan 7:17A, B; B. Tanhuma Noah 16A.

17. Sanders, Judaism: Practice and Belief, p. 441.

18. II QPS 22, translated in Geza Vermes, The Dead Sea Scrolls in English (London, 1987), p. 212.

19. Josephus, Jewish War 1:650–52.

20. Josephus, Antiquities 17:206–18.

21. Ibid., 8:3.

22. Mark 11:15–18; cf. Isaiah 56:7, Jeremiah 7:11.

23. Mark 13:1–2.

24. Luke 22:28–30.

25. Acts 5:34–40.

26. Acts 2:44–47; Matthew 5:25–34. Matthew was sympathetic to the ideals of the Jewish Christians and is a source for their views; Jewish Christians used to use a version of his gospel.

27. Galatians 2:6.

28. Matthew 5:17–42.

29. Acts 6:1.

30. Acts 7:1–49.

31. Acts 8:1.

32. Acts 11:26.

33. Romans 7:14–20; Galatians 3:10–22.

34. Jonathan Z. Smith, “The Temple and the Magician,” in Map Is Not Territory: Studies in the History of Religions (Leiden, 1978).

35. Philippians 2:5–11.

36. Mircea Eliade, Patterns in Comparative Religion, trans. Rosemary Sheed (London, 1958), pp. 26–28.

37. Galatians 2:10; Romans 15:25–27.

38. Acts 21:26–40.

39. Ephesians 2:14–21.

40. Hebrews 5:17, 12:22–23.

41. Josephus, Antiquities 18:261–72.

42. Josephus, Jewish War 6:98.

43. Dio Cassus, History 66:6.

44. Joscphus, Jewish War 6:98.

45. Lamentations Rabbah 1:50.

8. AELIA CAPITOLINA

1. Benjamin Mazar, The Mountain of the Lord (New York, 1975), p. 113.

2. Antoine Duprez, Jésus et les Dieux Guérisseurs à la propos de Jean V (Paris, 1970).

3. Quoted in F. E. Peters, Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims and Prophets from the Days of Abraham to the Beginnings of Modern Times (Princeton, 1985), p. 125.

4. Eusebius, Ecclesiastical History 4:5.

5. Origen notes this legend in the Sermon in Honor of Matthew, 12B.

6. 2 Baruch 10.

7. Yalkut Song of Songs 1:2.

8. Avot de Rabbi Nathan 6.

9. Sifre on Leviticus 19:8.

10. Mekhilta on Exodus 21:73.

11. Sanhedrin 4:5.

12. Baba Metzia 58B.

13. M. Berakoth 4:5.

14. Fourteenth Benediction.

15. Yalkut on 1 Kings 8.

16. Pesikta de Rabbi Kahana 103A.

17. 2 Baruch 4.

18. 4 Enoch 7:26.

19. 4 Enoch 8:5, 2–3.

20. Revelation 2:10.

21. Revelation 22:1–2.

22. Luke 24:52–53.

23. Acts of the Apostles 1:8.

24. Matthew 24:1–3.

25. John 1: 1–5, 14.

26. See John 7:38–39, where Jesus uses the phrase “I AM” to describe himself in the Temple on Sukkoth; W. D. Davies points out that the phrase “I AM” (Ani Waho) was used in the liturgy during Sukkoth and could have been a term for the Shekhinah. The Gospel and the Land: Early Christianity and Jewish Territorial Doctrine (Berkeley, 1974), pp. 294–95.

27. John 2:19–21.

28. John 4:20–24.

29. John 8:57. See note 26 above. When Jesus left the Temple, it was equivalent to the Shekinah departing from the site. Davies, Gospel and the Land, p. 295.

30. Dio Cassms, History 69:12.

31. Ibid.

32. See Vergil, Aeneid 5:785–86.

33. Micah 3:12.

34. John Wilkinson, however, believes that the arch is Herodian; see “Jerusalem Under Rome and Byzantium 63 BC to 637 AD,” in K.J. Asali, ed., Jerusalem in History (New York, 1990), p. 82.

35. J. Berakoth 1:4A, line 27; B. Keuboth 17A.

36. T. Avodah Zarah 1:19.

37. Genesis Rabbah a: 18.

38. T.B. Megillah 29A.

39. Mekhilta Visha 14.

40. T. B. Berakoth 6A; Numbers Rabbah 11:2.

41. Numbers Rabbah 1:3.

42. Song of Songs Rabbah 8:12.

43. M. Kelim 1:6–9.

44. Pirqe Rabbi Eliezer 31.

45. J. Berakoth 9:3, 13D.

46. Michael Avi-Yonah, The Jews of Palestine: A Political History from the Bar Kokhba War to the Arab Conquest (Oxford, 1976), pp. 80–81.

47. Robert L. Wilken, The Land Called Holy: Palestine in Christian History and Thought (New Haven and London, 1992), p. 106.

48. Eusebius, Ecclesiastical History 4:6.

49. Eusebius, Onomastikon 14:19–25.

50. Melito, “Paschal Sermon.”

51. Eusebius, The Proof of the Gospel 6:18–23.

52. Melito, “Paschal Sermon.”

53. Irenaeus, Heresies 5:35:2; Justin, Dialogue with Trypho the Jew 80:5; Origen, First Principles 4:2:1.

54. Origen, Against Celsus 3:34, 7:35.

55. Origen, First Principles 4:2:1.

56. Eusebius, Proof of the Gospel 1:1:2, 3:2:47, 7:2:1.

57. Acts of John 97.

58. Matthew 24:3.

59. Origen, First Principles 4:1:3.

60. Eusebius, Proof of the Gospels 6:18:23.

61. Ibid., 3:2:10.

9. THE NEW JERUSALEM

1. Eusebius, Ecclesiastical History 9:9.

2. Ibid., 1:4; Eusebius, The Proof of the Gospel 1:6:42.

3. Eusebius, Proof of the Gospel 1:6:42.

4. Ibid., 8:3:11–12.

5. Ibid., 5, Preface 29.

6. Ibid., 1:6:40.

7. Ibid., 406 B–C.

8. Proverbs 8:22.

9. Philippians 2:8–11.

10. Eusebius, Proof of the Gospel 6, Preface 1.

11. Ibid., 5, Preface 2.

12. Eusebius, The Life of Constantine 3:27.

13. Ibid., 3:28, 3:30:1.

14. Ibid., 3:36.

15. Ibid., 3:28.

16. Ibid., 3:26.

17. Eusebius, Theophany 3:61.

18. Eusebius, Life of Constantine 3:28.

19. Eusebius, Sermon on Psalm 87.

20. Eusebius, Life of Constantine 4:33.

21. Ibid., 3:53.

22. 2 Chronicles 24:19–22.

23. Itinerary pom Bordeaux to Jerusalem, trans. Aubrey Stewart, (London 1887, New York, 1971), p. 22.

24. Matthew 4:5.

25. Itinerary, p. 23.

26. Ibid., pp. 23–24.

27. Cyril, Catechetical Lectures 3:7, 17:13.

28. Ibid., 13:30, 19:22.

29. Ibid., 14:16.

30. Ibid., 16:26; 12:16.

31. Ibid., 13:22.

32. John Chrysostom, Against the Jews, 5:11.

33. Michael Avi-Yonah, The Jews of Palestine: A Political History from the Bar Kokhba War to the Arab Conquest (Oxford, 1976), pp. 160–173.

34. Ibid., p. 176.

35. A. Hayman (ed.), Disputation of Sergius the Stylite Against a Jew (Louvain, 1973), p. 67.

10. CHRISTIAN HOLY CITY

1. John Chrysostom, Against the Jews 5:0.

2. Quoted in Yohan (Hans) Lewy “Julian the Apostate and the Building of the Temple,” in L. I. Levine, ed., The Jerusalem Cathedra: Studies in the History, Geography and Ethnography of the Land of Israel, 3 vols. (Jerusalem, 1921–83), 3:86. The other main account of this strange episode is in Michael Avi-Yonah, The Jews of Palestine: A Political History from the Bar Kokhba War to the Arab Conquest (Oxford, 1976), pp. 185–204.

3. Rufmus, Ecclesiastical History 10:38.

4. There are virtually no references to Julian’s plan in the Talmud.

5. Ammianus Macellinus, Rerum Gestarum 28:1–2.

6. Lamentations Rabbah 1:17–19A.

7. Commentary on Zephamah 1:15.

8. Commentary on Jeremiah 31:38–40.

9. Jerome, Epistle 46:10, 108:33.

10. Jerome, Epistle 54:12:5.

11. Jerome, Epistle 58:4:4.

12. For Egeria’s pilgrimage, see The Pilgrimage of St. Silvia of Aquitania to the Holy Places, trans. and ed. John H. Bernard (London, 1891; New York, 1971), pp. 11–77.

13. Ibid., p. 62.

14. Jerome, Epistle 108:6.

15. Paulmus of Nola, Epistle 49:402.

16. Gregory of Nyssa, Encomium on St. Theodore.

17. Gregory of Nyssa, Epistle 3:4.

18. Jerome, Against Vigilantius 5.

19. Avi-Yonah, Jews of Palestine, pp. 225–29.

20. Epistle of Lucian 8.

21. Peter Brown, The Cult of the Saints: Its Rise and Function in Classical Antiquity (London, 1981), pp. 81–82.

22. This was not Spain but an area to the north of Armenia.

23. Cyril of Scythopolis, Lives of the Monks 24–5.

24. Life of Sab as 90:5–10.

25. F. Nau, “Deux épisodes de l’histoire juive sous Theodose II (423 et 438) d’après la vie de Barsauma le Syrien,” Revue des études juives 83 (1927).

26. It has been argued that these “walls” were in fact simply Eudokia’s church buildings, the confusion—if such there be—arising from a quotation used to compliment the empress: “In thy good pleasure [Greek: eudokia] build up the walls of Jerusalem” (Psalm 51:18).

27. Epistles 113, 123.

28. Michael Avi-Yonah, The Madaba Mosaic Map with Introduction and Commentary (Jerusalem, 1954).

29. Cyril of Jerusalem, Discourse on the Theotokos.

30. Robert L. Wilken, The Land Called Holy: Palestine in Christian History and Thought (New Haven and London, 1992), pp. 168–69.

31. Antoninus Martyr, On the Holy Places Visited, trans. Aubrey Stewart, ed. C. W. Wilson (London, 1896), p. 23.

32. Theodosius, On the Topography of the Holy Land, trans. J. H. Bernard, (London, 1893), p. 45.

33. Antoninus, On the Holy Places, pp. 24–27.

34. Cyril Mango, The Art of the Byzantine Empire, 312–1453: Sources and Documents (Englewood Cliffs, N.J., 1972), p. 173.

35. The Breviary or Short Description of Jerusalem c. 530, trans. Aubrey Stewart, with notes by C. W. Wilson (London, 1890), pp. 14–15; Theodosius, Topography, p. 40; Antoninus, On the Holy Places, p. 19.

36. Strategos, Conquest of Jerusalem 14:14–16.

37. Book of Zerubbabel 11:67–71; Mishna Geula 78:1:69.

38. Anacreontics, Canto 20, PPTS, Vol. 11, p. 30.

11. BAYT AL-MAQDIS

1. Qurān 3:65–68. All quotations from the Qurān are taken from the translation of Muḥammad Asad, The Message of the Qurān (Gibraltar, 1980).

2. Qurān 29:46. The more usual translation of ahl al-kitāb is “the People of the Book.” Asad, however, points out that a more accurate rendering is “people of an earlier revelation.”

3. See, for example, Qurān 2:129–32, 35:22, 61:6.

4. Qurān 2:30–37.

5. Qurān 2:125. See also the entry for “Kaabah” in the Encyclopaedia Islamica, 2nd ed.

6. Qurān 6:159, 161–63.

7. Qurān 17:1.

8. Clinton Bennet, “Islam,” in Jean Holm with John Bowker, eds., Sacred Place (London, 1994), pp. 88–89.

9. The actual date of the conquest is uncertain.

10. Eutyches, Annals 16–17.

11. Quoted in Guy Le Strange, Palestine Under the Moslems: A Description of Syria and the Holy Land from AD 630 to 1300 (London, 1890), p. 141.

12. Muthir al-Ghiram, 5; Shams ad-Din Suyuti; al-Walid ibn Muslim. Traditions quoted in Le Strange, Palestine Under the Moslems, pp. 139–43.

13. Hisham al-Ammor. Tradition quoted in Le Strange, Palestine Under the Moslems, p. 142.

14. Adamnan, The Pilgrimage of Arculfus in the Holy Land, trans. and ed. James Rose Macpherson, (London, 1895; New York, 1971), pp. 4–5.

15. Tabarī, Ta’rikh ar-Rusul wa’l-Muluk 1:2405.

16. Moshe Gil, A History of Palestine, 634–1099, trans. Ethel Broido (Cambridge, 1992), pp. 143–48.

17. History 3:226, quoted in Joshua Prawer, The Latin Kingdom of Jerusalem, European Colonialism in the Middle Ages (London, 1972), p. 216.

18. Robert L. Wilken, The Land Called Holy: Palestine in Christian History and Thought (New Haven and London, 1992), pp. 241–49.

19. The Greeks had called the Arabs of the peninsula “Sarakenoi” (Saraceni in Latin); they had previously been called “Scenite Arabs”: the Arabs who dwell in tents (from the Greek skēnē, a tent).

20. The use of the term al-ḥaram al-sharif (“the Noble Sanctuary”) may not have been in general use to describe the entire precinct until the Ottoman period. Until then the whole sacred area was known as al-masjid al-aqsā (“the Distant Mosque”). But to avoid confusion with the mosque of that name on the Ḥaram, I have used the term in current use throughout.

21. Gil, History of Palestine, pp. 70–72, 636–38.

22. Ibid., p. 72.

23. F. E. Peters, Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims and Prophets from the Days of Abraham to the Beginning of Modern Times (Princeton, 1985), p. 192.

24. “Book of Commandments” in Gil, History of Palestine, p. 71.

25. Isaac Hasson, “Muslim Literature in Praise of Jerusalem,” in L. I. Levine, ed., The Jerusalem Cathedra: Studies in the History, Geography and Ethnography of the Land of Israel, 3 vols. (Jerusalem, 1981–83), 1:170.

26. Muqaddasī, Description of Syria, Including Palestine, trans. and ed. Guy le Strange (London, 1896; New York, 1971), pp. 22–23.

27. Adamnan, Pilgrimage of Arculfus, p. 24.

28. Gil, History of Palestine, p. 92.

29. Benjamin Mazar, The Mountain of the Lord (New York, 1975), p. 98.

30. F. E. Peters, “Who Built the Dome of the Rock?” Graeco-Arabica 2 (1983); Meir Ben Dov, The Western Wall (Jerusalem, 1983), p. 57.

31. Qurān 4:171; inscription also includes 4:172; 19:34–37.

32. Oleg Grabar, “The Umayyad Dome of the Rock 111 Jerusalem,” Ars Orientalis 3:33 (1959); The Formation of Islamic Art (New Haven and London, 1973), pp. 49–74.

33. Bernard Lewis, “An Apocalyptic Vision of Islamic History,” Bulletin of the School of Oriental and African Studies 13 (1950). The caliph mentioned in this text is MuĀwiya, who may indeed have originally planned the Dome of the Rock.

34. History 2:311.

35. Bennett, “Islam,” pp. 106–7.

36. Meir Kister, “A Comment on the Antiquity of Traditions Praising Jerusalem,” in Levine, Jerusalem Cathedra, 1:185–86.

37. F. E. Peters, The Distant Shrine: The Islamic Centuries in Jerusalem, (New York, 1993), p. 60.

38. Mujīr ad-Dīn, Histoire de Jérusalem et d’Hébron, Fragments of the Chronicle of Mujir ad-Din, trans. and ed. Henry Sauvaire (Paris, 1876), p. 57.

12. AL-QUDS

1. Muqaddasī, Description of Syria, Including Palestine, trans. and ed. Guy Le Strange (London, 1896; New York, 1971), p. 41.

2. Qurān 17:1.

3. These small shrines are mentioned in texts of the early tenth century as established holy places. We cannot be absolutely certain of their location on the Ḥaram: they may not be in the same places as the shrines of the same name today. There was a break in continuity at the time of the Crusades, after which some of the locations may have changed.

4. Qurān 3:35–38.

5. Qurān 57:13.

6. Notker, De Carolo Magno, in Einard and Notker the Stammerer, Two hives of Charlemagne, trans. and ed. Lewis Thorpe (London, 1969), p. 148.

7. William, Archbishop of Tyre, A History of Deeds Done Beyond the Sea, 2 vols., trans. E. A. Babcock and A. C. Krey (New York, 1943), 1:65.

8. F. E. Peters, Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims and Prophets from the Days of Abraham to the Beginnings of Modern Times (Princeton, 1985), p. 261.

9. Mujīr ad-Dīn, Histoire de Jérusalem et d’Hébron, Fragments of the Chronicle of Mujir ad-Din, Trans. and ed. Henry Sauvaire (Paris, 1876), p. 689.

10. Moshe Gil, A History of Palestine, 634–1099, trans. Ethel Broido (Cambridge, 1992), p. 618.

11. Ibid., p. 325.

12. Ibid., p. 326.

13. Muqaddasī, Description of Syria, p. 37.

14. Ibid.

15. Ibid., pp. 67–68.

16. Ibn al-Qalanisi, Continuation of the Chronicle of Damascus: The Damascus Chronicle of the Crusades, ed. and trans. H. A. R. Gibb (London, 1932), p. 66.

17. Ibid.

18. Charles Coöasnon, O. P., The Church of the Holy Sepulchre in Jerusalem (London, 1974), p. 19.

19. Gil, History of Palestine, p. 167.

20. Muqaddasī, Description of Syria, p. 36.

21. Gil, History of Palestine, p. 151.

22. Isaac Hasson, “Muslim Literature in Praise of Jerusalem,” in L. I. Levine, The Jerusalem Cathedra: Studies in the History, Geography and Ethnography of the Land of Israel, 3 vols. (Jerusalem, 1981–82), I, p. 182.

23. Guy Le Strange, Palestine Under the Moslems: A Description of Syria and the Holy Land from AD 630 to 1300 (London, 1890), pp. 164–65.

24. William of Tyre, History 1:406–8.

25. Glaber, History 3:1.

26. Revelation 20:1–3.

27. Glaber, History 4:6.

28. Gil, History of Palestine, p. 400.

29. Ibid., p. 627.

30. Rihla 66–67, quoted in Mustafa A. Hiyari, “Crusader Jerusalem, 1099–1187 ad,” in K.J. Asali, ed. Jerusalem in History (New York, 1990), p. 131.

13. CRUSADE

1. Alexiad 10:5, 7.

2. The Deeds of the Franks and the Other Pilgrims to Jerusalem, trans. R. Hill (London, 1962), p. 91.

3. Fulcher of Chartres, History of the Expedition to Jerusalem, 1095–1127, trans. F. R. Ryan, 3 vols. (Knoxville, 1969), 1:19.

4. August C. Krey, The First Crusade: The Accounts of Eye Witnesses and Participants (Princeton and London, 1921), p. 266.

5. Ibid.

6. Robert the Monk quoted in Jonathan Riley-Smith, The First Crusade and the Idea of Crusading (London, 1987), p. 143.

7. Baldric of Bourgeuil in ibid.

8. Ibid., p. 140.

9. Krey, First Crusade, p. 38.

10. William, Archbishop of Tyre, A History of Deeds Done Beyond the Sea, 2 vols., trans. E. A. Babcock and A. C. Krey (New York, 1943), 1:368.

11. Fulcher of Chartres, History, 1:33.

12. F. E. Peters, Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims and Prophets from the Days of Abraham to the Beginnings of Modern Times (Princeton, 1985), p. 292.

13. William of Tyre, History, 1:507.

14. Joshua Prawer, “The Settlement of the Latins in Jerusalem,” Speculum 27 (1952).

15. Joshua Prawer, The Latin Kingdom of Jerusalem: European Colonialism in the Middle Ages (London, 1972), p. 214.

16. Daimbert was deposed in 1102, convicted of simony and embezzlement.

17. For the military orders, see Prawer, Latin Kingdom, pp. 253–79; Jonathan Riley-Smith, The Knights of St. John in Jerusalem and Cyprus, 1050–1310 (London, 1967).

18. Jonathan Riley-Smith, “Crusading as an Act of Love,” History 65 (1980).

19. Sylvia Schein, “Between Mount Moriah and the Holy Sepulchre: The Changing Traditions of the Temple Mount in the Central Middle Ages,” Traditio 40 (1984).

20. Fulcher of Chartres, History, 3:307.

21. Theoderich, Description of the Holy Places, trans. and ed. Aubrey Stewart, (London, 1896; New York, 1971), p. 44.

22. The chapel was given this name because after the Resurrection, Jesus told the women that he would meet his disciples in Galilee (Matthew 28:7).

23. F. E. Peters, Jerusalem, p. 330.

24. Kitab al I’tibir, in Francesco Gabrieli, trans. and ed., Arab Historians of the Crusades, trans. from the Italian by E. J. Costello (London, 1969), p. 80.

25. Qurān 22:40–42.

26. William of Tyre, History, 2:240–41.

27. Ibn al-Athir, Kamil at-Tawarikh, in Amin Maalouf, The Crusades Through Arab Eyes, trans. Jon Rothschild (London, 1973), p. 198.

28. Imad ad-Din al-Isfahani, al-Fath al-qussi fi l’Fath al-qudsi, in ibid., p. 200.

14. JIHAD

1. Imad ad-Din al-Isfahani, al-Fath al-qussi f I’Fath al-qudsi, in Francesco Gabrieli, trans. and ed., Arab Historians of the Crusades, trans. from the Italian by E. J. Costello (London, 1969), p. 182.

2. M. Schwab, “Al-Harizi et ses pérégrinations en Terre Sainte (vers 1217),” in Archives de l’Orient Latin, ed. Ernest Leroux, 2 vols. (Paris, 1881, 1884), 2:239.

3. Ibn Wasil, Mufarrij al-Kurub fi akhbar Bani Ayyub, in Gabrieli, Arab Historians of the Crusades, p. 271.

4. Frederick had married Yolanda, the heiress to the throne of the Kingdom of Acre, so he was entitled now to be crowned in Jerusalem.

5. Al-Maqrizi, History, 272, in Donald P. Little, “Jerusalem Under the Ayyubids and the Mamluks, 1187–1516,” 111 K. J. Asali, Jerusalem in History (New York, 1990), p. 185.

6. F. Kobler, ed., Letters of Jews Through the Ages from Biblical limes to the Middle of the Eighteenth Century, 2 vols. (New York, 1978), 2:227.

7. Joshua Prawer, The Latin Kingdom of Jerusalem: European Colonialism in the Middle Ages (London, 1972), pp. 247–48.

8. Eliezer Schweid, The Land of Israel: National Home or Land of Destiny, trans. Deborah Greniman (London and Toronto, 1985), pp. 71–81.

9. Michael Hamilton Burgoyne and D. S. Richards, Mamluk Jerusalem: An Architectural Survey (London, 1987).

10. E. Sivan, L’Islam et la Croisade: Idéologie et propagande dans les réactions musulmans aux Croisades (Paris, 1968), p. 118. These ahadith were probably composed during the post-1244 period.

11. P. Durrien, “Procès-verbale du martyre des quatre frères Mineures en 1391” 111 Archives de I’Orient Latin, I (1910).

12. For other such suicidal attacks on the Muslim world in Spain and North Africa, see Benjamin K. Kedar, Crusade and Mission: European Approaches Towards the Muslims (Princeton, 1984), pp. 125–26.

13. Felix Fabri, The Book of the Wanderings of Brother Felix Fabri, trans. and ed. Aubrey Stewart (London, 1887–97; New York, 1971), pp. 304–5.

14. Ibid., p. 224.

15. Ibid., p. 283.

16. Ibid., p. 299.

17. Ibid., pp. 304, 408–16.

18. Ibid., pp. 384–91.

19. E. N. Adler, Jewish Travellers: A Treasury of Travelogues from Nine Centuries (New York, 1966), p. 240.

15. OTTOMAN CITY

1. F. E. Peters, Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims and Prophets from the Days of Abraham to the Beginnings of Modern Times (Princeton, 1985), p. 484.

2. Amnon Cohen, Jewish Life Under Islam: Jerusalem in the Sixteenth Century (Cambridge, Mass., and London, 1984), pp. 119, 123–25.

3. K. Wilhelm, Roads to Zion: Four Centuries of Travellers’ Reports (New York, 1946), pp. 50–51.

4. E. N. Adler, Jewish Travellers: A Treasury of Travelogues from Nine Centuries (New York, 1966), p. 21.

5. On the creation of the Western Wall in the sixteenth century: F. E. Peters, Jerusalem and Mecca: The Typology of the Holy City in the Near East (New York and London, 1986), pp. 126–31; Meir Ben Dov, The Western Wall (Jerusalem, 1983), pp. 33–36, 60.

6. Ben Dov, Western Wall, p. 108.

7. Song of Songs Rabbah 2:9.

8. Ben Dov, Western Wall, p. 69.

9. Ibid.

10. Cohen, Jewish Life Under Islam, pp. 75–85.

11. F. E. Peters, The Distant Shrine: The Islamic Centuries in Jerusalem (New York, 1993), p. 223.

12. Peters, Jerusalem, p. 483.

13. Siyahatuemesi 13:253.

14. Ibid., 8:156.

15. Gershom Scholem, On the Kabbalah and Its Symbolism (New York, 1965). p. 144.

16. Ibid., p. 149.

17. Ibid., pp. 149–50.

18. Gershom Scholem, Sabbetai Sevi (Princeton, 1931).

19. Paradise Lost 3:476–77.

20. John Sanderson, The Travels of John Sanderson in the Levant, ed. W. Forster (London, 1931), p. 107.

21. Henry Maundrell, A Journey from Aleppo to Jerusalem in 1697, intro. by David Howell (Beirut, 1963), pp. 127–30.

22. Ibid., p. 94.

23. Ibid.

24. Amnon Cohen, Palestine in the Eighteenth Century: Patterns of Government and Administration (Jerusalem, 1973), p. 169.

25. Peters, Jerusalem, pp. 532–34.

26. C-F. Volney, Travels Through Syria and Egypt in the years 1783, 1784 and 1783, 2 vols. (London, 1787), 2:302–3.

27. Ibid., p. 305.

28. Thomas Chaplin, M.D, “The Fevers of Jerusalem,” Lancet 2 (1864).

29. K. J. Asali, “Jerusalem Under the Ottomans,” in Asali, ed., Jerusalem in History (New York, 1990), p. 219.

16. REVIVAL

1. W. H. Dixon, The Holy Land (London, 1865), pp. 238–40.

2. Y. Ben-Arieh, “The Growth of Jerusalem in the Nineteenth Century,” Annals of the Association of American Geographers 65 (1975), p. 262. Ottoman sources give very different figures. In particular, the number of Jews noted is far smaller. This is largely because only a small proportion of the Jewish residents of Jerusalem were Ottoman citizens during the nineteenth century.

3. Martin Gilbert, Jerusalem, Rebirth of a City (London, 1985), p. 65.

4. Neil Asher Silberman, Digging for God and Country: Exploration, Archeology and the Secret Struggle for the Holy Land 1799–1917 (New York, 1982), p. 42.

5. Gilbert, Jerusalem, pp. 166–67, 182.

6. Alexander Scholch, Palestine in Transformation 1836–1882: Studies in Social, Economic and Political Development, trans. William C. Young and Michael C. Gerrity (Washington, DC, 1986), pp. 241–52.

7. Ibid., p. 60.

8. Albert M. Hyamson, British Projects for the Restoration of the Jews (Leeds, 1917), pp. 22–36.

9. Silberman, Digging for God and Country, p. 86.

10. Ibid., pp. 155–58.

11. Ibid., p. 185.

12. Arthur Hertzberg, The Zionist Idea (New York, 1969), p. 106.

13. Heinrich Graetz, The Structure of Jewish History, trans. Ismar Schorsch (New York, 1975), p. 95.

14. Ibid., p. 71.

15. Conor Cruise O’Brien, The Siege: The Saga of Israel and Zionism (London, 1986), p. 78.

16. Theodor Herzl, The Complete Diaries of Theodor Herzl, ed. R. Patai, 2 vols. (London and New York, 1960), p. 745.

17. Ibid., p. 793.

18. Meir Ben Dov, The Western Wall (Jerusalem, 1983), p. 73.

19. Ibid.

20. Amos Elon, The Israelis: Founders and Sons (London and Tel Aviv, 1981), p. 134.

21. Gilbert, Jerusalem, p. 214.

22. Elon, The Israelis, pp. 77–78.

23. Ibid., p. 155.

24. Ibid., p. 156.

17. ISRAEL

1. Christopher Sykes, Crossroads to Israel (London, 1965), p. 15.

2. Ibid., pp. 16–17.

3. H. Eugene Bovis, The Jerusalem Question 1916–1968 (Stanford, 1971), p. 7.

4. E. Sivan, Modern Arab Historiography of the Crusades (Tel Aviv, 1973).

5. Sykes, Crossroads to Israel, p. 71.

6. B. S. Vester, Our Jerusalem: An American Family in the Holy City (Garden City, N.Y., 1950), p. 318.

7. For A. D. Gordon, see Eliezer Schweid, The Land of Israel: National Home or Land of Destiny, trans. Deborah Greniman (London and Toronto, 1985), pp. 142–45, 156–70; Shloino Avineri, The Making of Modern Zionism: The Intellectual Origins of the Jewish State (London, 1981), pp. 152–54.

8. Arthur Hertzberg, The Zionist Idea (New York, 1969), p. 377.

9. Ibid., p. 423.

10. Schweid, Land of Israel, pp. 181–82.

11. Bovis, Jerusalem Question, p. 24.

12. Michael Palumbo, The Palestinian Catastrophe: The 1948 Expulsion of a People from Their Homeland (London, 1987), pp. 1–4.

13. Joel L. Kraemer, ed., Jerusalem: Problems and Perspectives (New York, 1980), pp. 88–94; Meron Benvenisti, Jerusalem: The Torn City (Jerusalem, 1975). pp. 22–60; Michael C. Hudson, “The Transformation of Jerusalem, 1917–1987,” in K.J. Asali,Jerusalem in History (New York, 1990), pp. 263–67.

14. Benvenisti, Jerusalem, pp. 11–12.

15. Ibid., Chap. 3; Teddy Kollek, For Jerusalem: A Life, with Amos Kollek (London, 1978), p. 182.

16. Kollek, For Jerusalem, p. 182.

17. Amos Oz, My Michael, trans. Nicholas de Lange (London, 1984), pp. 85–88.

18. Ibid., p. 87.

19. Ibid., p. 210.

20. Ibid., p. 87.

21. Benvenisti, Jerusalem, pp. 50–52, 36–37.

22. Ibid., pp. 39–40.

23. Kollek, For Jerusalem, p. 183.

24. Raphael Mergui and Philippe Simonnot, Israel’s Ayatollahs: Meir Kahaue and the Far Right in Israel (London, 1987), p. 125.

18. ZION?

1. Meir Ben Dov, The Western Wall (Jerusalem, 1983), p. 146.

2. Ibid., p. 148.

3. Ibid.

4. Ehud Sprinzak, The Ascendance of Israel’s Radical Right (Oxford and New York, 1991), p. 44.

5. Ibid., p. 262.

6. Ibid., p. 46.

7. Ibid., p. 44.

8. Meron Benvenisti, Jerusalem: The Torn City (Jerusalem, 1975), p. 84.

9. Ibid., p. 119.

10. Ibid., p. 81.

11. Ibid., pp. 86–88.

12. Ibid., pp. 104–5.

13. Ibid., p. 115.

14. David Hirst, The Gun and Olive Branch (London, 1977), p. 237.

15. Amos Elon, The Israelis, Founders and Sons (London and Tel Aviv, 1981), p. 281.

16. Ibid., p. 282.

17. Ibid., p. 286.

18. Sprinzak, Israel’s Radical Right, pp. 280–81.

19. Benvenisti, Jerusalem, pp. 288–89.

20. Ibid., pp. 306–07.

21. Ibid., pp. 308–15.

22. Ibid., pp. 239–55; Michael Romania and Alex Weingrod, Living Together Separately: Arabs and Jews in Contemporary Jerusalem (Princeton, 1991), pp. 32–61.

23. Paul Goldberger, “Whose Jerusalem Is It?,” New York Times, 10 September 1995.

24. Romann and Weingrod, Living Together Separately, p. 56.

25. Benvenisti, Jerusalem, pp. 253–54.

26. Sprinzak, Israel’s Radical Right, pp. 47, 60–99; Gideon Aron, “Jewish Zionist Fundamentalism,” in Martin E. Marty and R. Scott Appleby, Fundamentalisms Observed (Chicago, 1991), pp. 265–345.

27. Robert I. Friedman, Washington Post, 2 June 1987.

28. For the Third Temple enthusiasm, see Sprinzak, Israel’s Radical Right, pp. 94–99, 253–71, 279–88.

29. Goldberger, “Whose Jerusalem Is It?”

30. Anne Kindrachuk and Jan Abu Shakrah, “The Eviction of Jerusalem’s Palestinians,” Middle Last International, 485, 7 October 1994.

31. Ghada Karmi, “Must the Palestinians Lose East Jerusalem?” Middle East International, 500, 26 May 1995.

32. The Other Israel, 67–68, August/September 1995, p. 24.

33. Ibid.

34. Middle East International, 531, 2nd August, 1996.