Holy Land: Difference between revisions

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The term "'''Holy Land'''"{{efn|{{langx|he|אֶרֶץ הַקּוֹדֶשׁ|Ereṣ haqQōdeš}}; {{langx|la|Terra Sancta}}; {{langx|ar|الأرض المقدسة|al-Arḍ al-Muqaddasah}}, or {{langx|ar|الديار المقدسة|ad-Diyār al-Muqaddasah|label=none}}.}} is used to collectively denote areas of the [[Southern Levant]] that hold great significance in the [[Abrahamic religions]], primarily because of their association with people and events featured in the [[Bible]]. It is traditionally synonymous with what is known as the [[Land of Israel]] ([[Zion]]) or the [[Promised Land]] in a biblical/religious context or as [[Canaan]] or [[Palestine (region)|Palestine]] in a secular/geographic context—referring to a region that is mostly between the [[Mediterranean Sea]] and the [[Jordan River]]. Today, it chiefly overlaps with the combined territory of the [[Israel|State of Israel]] and the [[Palestine|State of Palestine]]. Most notable among the religions that tie substantial spiritual value to the Holy Land are [[Judaism]], [[Christianity]], and [[Islam]].<ref>{{Cite web |title=Palestine {{!}} History, People, & Religion {{!}} Britannica |url=https://www.britannica.com/place/Palestine |access-date=2022-10-23 |website=www.britannica.com |language=en}}</ref>
The term "'''Holy Land'''"{{Efn|{{langx|he|אֶרֶץ הַקּוֹדֶשׁ|Ereṣ haqQōdeš|rtl=yes}}; {{Langx|el|Άγιοι Τόποι|Ágioi Tópoi}}; {{langx|la|Terra Sancta}}; {{langx|ar|الأرض المقدسة|al-Arḍ al-Muqaddasah|rtl=yes}}, or {{langx|ar|الديار المقدسة|ad-Diyār al-Muqaddasah|label=none}}.}} is used to collectively denote areas of the [[Southern Levant]] that hold great significance in the [[Abrahamic religions]], primarily because of their association with people and events featured in the [[Bible]]. It is traditionally synonymous with what is known as the [[Land of Israel]] ([[Zion]]) or the [[Promised Land]] in a biblical or religious context, or as [[Canaan]] or [[Palestine (region)|Palestine]] in a secular or geographic context—referring to a region that is mostly between the [[Mediterranean Sea]] and the [[Jordan River]]. Today, it chiefly overlaps with the combined territory of the modern states of [[Israel]] and [[Palestine]]. Most notable among the religions that tie substantial spiritual value to the Holy Land are [[Judaism]], [[Christianity]], and [[Islam]].<ref>{{Cite web |title=Palestine {{!}} History, People, & Religion {{!}} Britannica |url=https://www.britannica.com/place/Palestine |access-date=2022-10-23 |website=www.britannica.com |language=en}}</ref>


A considerable part of the Holy Land's importance derives from [[Jerusalem]], which is regarded as [[Religious significance of Jerusalem|extremely sacred in and of itself]]. It is the holiest city in Judaism and Christianity and the third-holiest city in Islam (behind [[Mecca]] and [[Medina]] in the [[Arabian Peninsula]]). The [[Temple in Jerusalem]], referring to [[Solomon's Temple]] and the [[Second Temple]], was the central place of worship for [[Israelites]] and [[Jews]] and serves as the namesake of the [[Temple Mount]]. According to the Bible, Jerusalem was made the capital city of the [[Kingdom of Israel and Judah]] under the [[House of David]], thereafter being inherited by the [[Kingdom of Judah]] alone. [[Jesus|Jesus of Nazareth]], first brought to Jerusalem to be [[Presentation of Jesus|presented at the Second Temple]] shortly after [[Nativity of Jesus|his birth]], was also highly active throughout the city during [[Ministry of Jesus|his life as a preacher]]. In Islamic belief, [[Isra' and Mi'raj]] refer to a night journey by [[Muhammad]] to the Holy Land, with the supernatural "[[Buraq]]" transporting him from Mecca's [[Masjid al-Haram]] to Jerusalem's [[Al-Aqsa Mosque]], where he ascended to heaven and met [[God in Islam|God]] and past [[Islamic prophets and messengers]]; Jerusalem also served as the [[qibla]] (direction of [[Muslim prayers]]) prior to Mecca's [[Kaaba]].
A considerable part of the Holy Land's importance derives from [[Jerusalem]], which is regarded as [[Religious significance of Jerusalem|extremely sacred in and of itself]]. It is the holiest city in Judaism and Christianity and the third-holiest city in Islam (behind [[Mecca]] and [[Medina]] in the [[Arabian Peninsula]]). The [[Temple in Jerusalem]], referring to [[Solomon's Temple]] and the [[Second Temple]], was the central place of worship for [[Israelites]] and [[Jews]] and serves as the namesake of the [[Temple Mount]]. According to the Bible, Jerusalem was made the capital city of the [[Kingdom of Israel and Judah]] under the [[House of David]], thereafter being inherited by the [[Kingdom of Judah]] alone. [[Jesus|Jesus of Nazareth]], first brought to Jerusalem to be [[Presentation of Jesus|presented at the Second Temple]] shortly after [[Nativity of Jesus|his birth]], was also highly active throughout the city during [[Ministry of Jesus|his life as a preacher]]. In Islamic belief, [[Isra' and Mi'raj]] refer to a night journey by [[Muhammad]] to the Holy Land, with the supernatural "[[Buraq]]" transporting him from Mecca's [[Masjid al-Haram]] to Jerusalem's [[Al-Aqsa Mosque]], where he ascended to heaven and met [[God in Islam|God]] and past [[Islamic prophets and messengers]]; Jerusalem also served as the [[qibla]] (direction of [[Muslim prayers]]) prior to Mecca's [[Kaaba]].
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Historically, the Holy Land is notable for being the site of numerous religious wars. In the [[Middle Ages]], the [[Christian pilgrimage]], which involves visiting sites associated with Jesus or [[Disciple (Christianity)|his disciples]], contributed to the beginning of the [[Crusades]], which were aimed at restoring Christian sovereignty in the region after it was lost to the [[early Muslim conquests]]. In the 19th century, the Holy Land again became the subject of international diplomatic wrangling as part of the "[[Eastern Question]]" with regard to the [[Ottoman Empire]], culminating in the [[Crimean War]] in the 1850s. Around the same period, the emergence of [[Zionism]], a nationalist ideology that tapped into [[History of the Jews and Judaism in the Land of Israel|Jewish aspirations to recover the Land of Israel]], spurred a sizable portion of the [[Jewish diaspora]] to begin working towards the development of the region as the [[Homeland for the Jewish people|Jewish homeland]]. Eventually, following numerous waves of [[Aliyah|Jewish immigration]], the Zionist movement issued the [[Israeli Declaration of Independence]] in May 1948, triggering the [[First Arab–Israeli War]]. Since then, the Holy Land's religious and political atmosphere has been dominated by the [[Israeli–Palestinian conflict]].<ref>{{cite web |title=Religion and the Israel-Palestinian Conflict: Cause, Consequence, and Cure |url=https://www.washingtoninstitute.org/policy-analysis/religion-and-israel-palestinian-conflict-cause-consequence-and-cure |website=washingtoninstitute.org |publisher=Washington Institute for Near East Policy |access-date=18 February 2025}}</ref>
Historically, the Holy Land is notable for being the site of numerous religious wars. In the [[Middle Ages]], the [[Christian pilgrimage]], which involves visiting sites associated with Jesus or [[Disciple (Christianity)|his disciples]], contributed to the beginning of the [[Crusades]], which were aimed at restoring Christian sovereignty in the region after it was lost to the [[early Muslim conquests]]. In the 19th century, the Holy Land again became the subject of international diplomatic wrangling as part of the "[[Eastern Question]]" with regard to the [[Ottoman Empire]], culminating in the [[Crimean War]] in the 1850s. Around the same period, the emergence of [[Zionism]], a nationalist ideology that tapped into [[History of the Jews and Judaism in the Land of Israel|Jewish aspirations to recover the Land of Israel]], spurred a sizable portion of the [[Jewish diaspora]] to begin working towards the development of the region as the [[Homeland for the Jewish people|Jewish homeland]]. Eventually, following numerous waves of [[Aliyah|Jewish immigration]], the Zionist movement issued the [[Israeli Declaration of Independence]] in May 1948, triggering the [[First Arab–Israeli War]]. Since then, the Holy Land's religious and political atmosphere has been dominated by the [[Israeli–Palestinian conflict]].<ref>{{cite web |title=Religion and the Israel-Palestinian Conflict: Cause, Consequence, and Cure |url=https://www.washingtoninstitute.org/policy-analysis/religion-and-israel-palestinian-conflict-cause-consequence-and-cure |website=washingtoninstitute.org |publisher=Washington Institute for Near East Policy |access-date=18 February 2025}}</ref>


Pilgrimage and other religious activity in the Holy Land has long been central to the [[Judeo-Christian tradition]] and other Abrahamic religions. [[Temple Mount entry restrictions|Restrictions on entry to the Temple Mount]] in the [[Old City of Jerusalem]] have been recurrent since the Ottoman era, with [[Jordan]] and Israel currently splitting responsibility of the site's administration. A number of sites are contested between certain groups, but subject to the "[[Status Quo (Jerusalem and Bethlehem)|Status Quo]]" in Jerusalem and [[Bethlehem]] that effectively bars even the most miniscule changes in their status without universal consensus from the relevant religious parties. Pilgrims from all parts of the [[Abrahamic world]] visit the Holy Land to touch and see physical manifestations of their faith, to confirm their beliefs in the holy context with collective excitation,<ref>{{cite book |last1= Harris |first1= David |title= Key Concepts in Leisure Studies |chapter= Functionalism |page= 117 |series= Sage Key Concepts series |edition= reprint |location= London |publisher= Sage |date= 2005 |quote= Tourism frequently deploys metaphors such [as] [[Christian pilgrimage|pilgrimage]]{{nbsp}}[...] Religious ceremonies reinforce social bonds between believers in the form of rituals, and in their ecstatic early forms, they produced a worship of the social, using social processes ('collective excitation'). |isbn= 978-0-7619-7057-6 |url= https://books.google.com/books?id=n2PHQp9xIF8C |access-date= 9 March 2019}}</ref> and to establish a personal connection with the sites in order to strengthen their sense of spirituality.<ref>{{cite news |last= Metti |first= Michael Sebastian |title= Jerusalem - the most powerful brand in history |work=[[Stockholm University School of Business]] |date= 2011-06-01 |url= http://www.metti-bronner.com/Jerusalem.pdf |access-date= 1 July 2011 |archive-url= https://web.archive.org/web/20200126124828/http://www.metti-bronner.com/Jerusalem.pdf |url-status= usurped |archive-date= 2020-01-26}}</ref>
Pilgrimage and other religious activity in the Holy Land has long been central to the [[Judeo-Christian tradition]] and other Abrahamic religions. [[Temple Mount entry restrictions|Restrictions on entry to the Temple Mount]] in the [[Old City of Jerusalem]] have been recurrent since the Ottoman era, with [[Jordan]] and Israel currently splitting responsibility of the site's administration. A number of sites are contested between certain groups, but subject to the "[[Status Quo (Jerusalem and Bethlehem)|Status Quo]]" in Jerusalem and [[Bethlehem]] that effectively bars even the most minuscule changes in their status without universal consensus from the relevant religious parties. Pilgrims from all parts of the [[Abrahamic world]] visit the Holy Land to touch and see physical manifestations of their faith, to confirm their beliefs in the holy context with collective excitation,<ref>{{cite book |last1= Harris |first1= David |title= Key Concepts in Leisure Studies |chapter= Functionalism |page= 117 |series= Sage Key Concepts series |edition= reprint |location= London |publisher= Sage |date= 2005 |quote= Tourism frequently deploys metaphors such [as] [[Christian pilgrimage|pilgrimage]]{{nbsp}}[...] Religious ceremonies reinforce social bonds between believers in the form of rituals, and in their ecstatic early forms, they produced a worship of the social, using social processes ('collective excitation'). |isbn= 978-0-7619-7057-6 |url= https://books.google.com/books?id=n2PHQp9xIF8C |access-date= 9 March 2019}}</ref> and to establish a personal connection with the sites in order to strengthen their sense of spirituality.<ref>{{cite news |last= Metti |first= Michael Sebastian |title= Jerusalem - the most powerful brand in history |work=[[Stockholm University School of Business]] |date= 2011-06-01 |url= http://www.metti-bronner.com/Jerusalem.pdf |access-date= 1 July 2011 |archive-url= https://web.archive.org/web/20200126124828/http://www.metti-bronner.com/Jerusalem.pdf |url-status= usurped |archive-date= 2020-01-26}}</ref>


==Judaism==
==Judaism==
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[[File: 4 011.Cemetery of East Jerusalem with view to the City with Moshee2.jpg|thumb|Jewish cemetery on the [[Mount of Olives]], Jerusalem. The holiness of Israel attracted Jews to be buried in its holy soil. The sage Rabbi Anan said "To be buried in Israel is like being buried under the altar."<ref name=first>[[Ketubot (tractate)]] 111, quoted in [https://books.google.com/books?id=GGaTLhHBpwIC&pg=PA392 Ein Yaakov]</ref><ref name=Transl2010>{{cite book |author= Rodkinson, Michael L. (translator) |title=The Babylonian Talmud: all 20 volumes (Mobi Classics) |url= https://books.google.com/books?id=1vpQgnDJLzUC&pg=PT2234 |year=2010 |publisher=MobileReference |isbn=978-1-60778-618-4 |page= 2234}}</ref><ref name=Gil1997>{{cite book|author=Gil, Moshe |title=A history of Palestine, 634–1099|url=https://books.google.com/books?id=M0wUKoMJeccC&pg=PA632|year=1997|publisher=Cambridge University Press|isbn=978-0-521-59984-9|page=632}}</ref>]]
[[File: 4 011.Cemetery of East Jerusalem with view to the City with Moshee2.jpg|thumb|Jewish cemetery on the [[Mount of Olives]], Jerusalem. The holiness of Israel attracted Jews to be buried in its holy soil. The sage Rabbi Anan said "To be buried in Israel is like being buried under the altar."<ref name=first>[[Ketubot (tractate)]] 111, quoted in [https://books.google.com/books?id=GGaTLhHBpwIC&pg=PA392 Ein Yaakov]</ref><ref name=Transl2010>{{cite book |author= Rodkinson, Michael L. (translator) |title=The Babylonian Talmud: all 20 volumes (Mobi Classics) |url= https://books.google.com/books?id=1vpQgnDJLzUC&pg=PT2234 |year=2010 |publisher=MobileReference |isbn=978-1-60778-618-4 |page= 2234}}</ref><ref name=Gil1997>{{cite book|author=Gil, Moshe |title=A history of Palestine, 634–1099|url=https://books.google.com/books?id=M0wUKoMJeccC&pg=PA632|year=1997|publisher=Cambridge University Press|isbn=978-0-521-59984-9|page=632}}</ref>]]


Researchers consider that the concept of a land made holy by being the "earthly dwelling of the [[God in Judaism|God of Israel]]" was present in Judaism at the latest by the time of [[Zechariah (Hebrew prophet)|Zechariah]] (6th century BCE).<ref name=Magna>{{cite journal |last= Magness |first= Jodi |author-link= Jodi Magness |title= Purity Observance among Diaspora Jews in the Roman World |pages= 39–65 |journal= Archaeology and Text |publisher=[[Ariel University]] and [[Lehigh University]] |volume= 1 |year= 2017 |doi= 10.21461/AT012017.39-66 |issn= 2521-8034 |url= https://www.ariel.ac.il/wp/archaeology-and-text/wp-content/uploads/sites/139/2019/03/39-65.pdf |access-date= 16 July 2021}}</ref>
Researchers consider that the concept of a land made holy by being the "earthly dwelling of the [[God in Judaism|God of Israel]]" was present in Judaism at the latest by the time of [[Zechariah (Hebrew prophet)|Zechariah]] (6th century BCE).<ref name=Magna>{{cite journal |last= Magness |first= Jodi |author-link= Jodi Magness |title= Purity Observance among Diaspora Jews in the Roman World |pages= 39–65 |journal= Archaeology and Text |publisher=[[Ariel University]] and [[Lehigh University]] |volume= 1 |year= 2017 |doi= 10.21461/AT012017.39-66 |doi-broken-date= 17 July 2025 |issn= 2521-8034 |url= https://www.ariel.ac.il/wp/archaeology-and-text/wp-content/uploads/sites/139/2019/03/39-65.pdf |access-date= 16 July 2021}}</ref>


Jews commonly refer to the [[Land of Israel]] as "The Holy Land" ([[Hebrew language|Hebrew]]: {{lang|he|אֶרֶץ הַקוֹדֵשׁ}} {{transliteration|he|Eretz HaKodesh}}).<ref>{{cite journal |last1=Troen |first1=Ilan |last2=Troen |first2=Carol |title=Indigeneity |journal=Israel Studies |date=2019 |volume=24 |issue=2 |page=17 |url=https://www.jstor.org/stable/10.2979/israelstudies.24.2.02 |publisher=Israel Studies, Vol. 24, No. 2 |doi=10.2979/israelstudies.24.2.02 |jstor=10.2979/israelstudies.24.2.02 |s2cid=262013035 |access-date=24 September 2023 |quote=For Jews, Christians, and Muslims, the land between the Jordan and the Mediterranean is not just a place. It is the Holy Land or Eretz HaKodesh, Terra Sancta, and Al-Ard. Al-Muqaddasah.| issn = 1084-9513|url-access=subscription }}</ref> The [[Tanakh]] explicitly refers to it as "holy land" in Zechariah 2:16.<ref>{{bibleverse|Zechariah|2:16|HE}}</ref> The term "holy land" is further used twice in the [[deuterocanonical books]] (Wisdom 12:3,<ref>{{bibleverse|Wisdom|12:3|NRSV}}</ref> 2 Maccabees 1:7).<ref>{{bibleverse|2 Maccabees|1:7|NRSV}}</ref> The holiness of the Land of Israel is generally implied by the Tanakh's claim that the Land was given to the [[Israelites]] by God, that is, it is the "[[Promised Land]]", an integral part of [[Covenant (biblical)|God's covenant]].{{citation needed|date=July 2021}}
Jews commonly refer to the [[Land of Israel]] as "The Holy Land" ([[Hebrew language|Hebrew]]: {{lang|he|אֶרֶץ הַקוֹדֵשׁ}} {{transliteration|he|Eretz HaKodesh}}).<ref>{{cite journal |last1=Troen |first1=Ilan |last2=Troen |first2=Carol |title=Indigeneity |journal=Israel Studies |date=2019 |volume=24 |issue=2 |page=17 |url=https://www.jstor.org/stable/10.2979/israelstudies.24.2.02 |publisher=Israel Studies, Vol. 24, No. 2 |doi=10.2979/israelstudies.24.2.02 |jstor=10.2979/israelstudies.24.2.02 |s2cid=262013035 |access-date=24 September 2023 |quote=For Jews, Christians, and Muslims, the land between the Jordan and the Mediterranean is not just a place. It is the Holy Land or Eretz HaKodesh, Terra Sancta, and Al-Ard. Al-Muqaddasah.| issn = 1084-9513|url-access=subscription }}</ref> The [[Tanakh]] explicitly refers to it as "holy land" in Zechariah 2:16.<ref>{{bibleverse|Zechariah|2:16|HE}}</ref> The term "holy land" is further used twice in the [[deuterocanonical books]] (Wisdom 12:3,<ref>{{bibleverse|Wisdom|12:3|NRSV}}</ref> 2 Maccabees 1:7).<ref>{{bibleverse|2 Maccabees|1:7|NRSV}}</ref> The holiness of the Land of Israel is generally implied by the Tanakh's claim that the Land was given to the [[Israelites]] by God, that is, it is the "[[Promised Land]]", an integral part of [[Covenant (biblical)|God's covenant]].{{citation needed|date=July 2021}}
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For [[Christians]], the Holy Land is considered holy because of its association with the [[Birth of Jesus|birth]], ministry, [[crucifixion]] and [[Death and Resurrection of Jesus|resurrection]] of [[Jesus]], whom Christians regard as the [[Incarnation (Christianity)|incarnation of God]] and the [[Messiah]].
For [[Christians]], the Holy Land is considered holy because of its association with the [[Birth of Jesus|birth]], ministry, [[crucifixion]] and [[Death and Resurrection of Jesus|resurrection]] of [[Jesus]], whom Christians regard as the [[Incarnation (Christianity)|incarnation of God]] and the [[Messiah]].


Christian books, including many editions of the Bible, often have maps of the Holy Land (considered to be Galilee, Samaria, and Judea). For instance, the {{lang|la|Itinerarium Sacrae Scripturae}} ({{Lit|Travel book through Holy Scripture}}) of Heinrich Bünting (1545–1606), a German Protestant pastor, featured such a map.<ref name=wdl>{{cite web|title=Description of the Holy Land|url=http://www.wdl.org/en/item/2891/|website=[[World Digital Library]]|date=1585|language=de|author1=Bünting, Heinrich}}</ref> His book was very popular, and it provided "the most complete available summary of biblical geography and described the geography of the Holy Land by tracing the travels of major figures from the Old and New testaments."<ref name=wdl/>
Christian books, including many editions of the Bible, often have maps of the Holy Land (considered to include the regions of [[Galilee]], [[Samaria]], and [[Judea]]). For instance, the {{lang|la|Itinerarium Sacrae Scripturae}} ({{Lit|Travel book through Holy Scripture}}) of Heinrich Bünting (1545–1606), a German Protestant pastor, featured such a map.<ref name=wdl>{{cite web|title=Description of the Holy Land|url=http://www.wdl.org/en/item/2891/|website=[[World Digital Library]]|date=1585|language=de|author1=Bünting, Heinrich}}</ref> His book was very popular, and it provided "the most complete available summary of biblical geography and described the geography of the Holy Land by tracing the travels of major figures from the Old and New testaments."<ref name=wdl/> As a geographic term, the description "Holy Land" loosely encompasses modern-day Israel, Palestine, [[Lebanon]], western [[Jordan]] and southwestern [[Syria]].
 
As a geographic term, the description "Holy Land" loosely encompasses modern-day [[Israel]], the [[Palestinian territories]], [[Lebanon]], western [[Jordan]] and south-western [[Syria]].


==Islam==<!-- This section is linked from [[Muslim history]] -->
==Islam==<!-- This section is linked from [[Muslim history]] -->
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In the [[Quran]], the term {{transliteration|ar|Al-Ard Al-Muqaddasah}} ({{langx|ar|الأرض المقدسة}}, {{langx|en|'Holy Land'}}) is used in a passage about [[Moses in Islam|Musa]] ([[Moses]]) proclaiming to the [[Children of Israel]]: "O my people! Enter the Holy Land which [[Allah]] has destined for you ˹to enter˺. And do not turn back or else you will become losers."{{qref|5|21|b=y|s=y}} The Quran also refers to the land as being 'Blessed'.<ref name="qref|17|1-16|b=y">{{qref|17|1–16|b=y}}</ref><ref name="qref|21|51-82|b=y">{{qref|21|51–82|b=y}}</ref><ref name="qref|34|10-18|b=y">{{qref|34|10–18|b=y}}</ref>
In the [[Quran]], the term {{transliteration|ar|Al-Ard Al-Muqaddasah}} ({{langx|ar|الأرض المقدسة}}, {{langx|en|'Holy Land'}}) is used in a passage about [[Moses in Islam|Musa]] ([[Moses]]) proclaiming to the [[Children of Israel]]: "O my people! Enter the Holy Land which [[Allah]] has destined for you ˹to enter˺. And do not turn back or else you will become losers."{{qref|5|21|b=y|s=y}} The Quran also refers to the land as being 'Blessed'.<ref name="qref|17|1-16|b=y">{{qref|17|1–16|b=y}}</ref><ref name="qref|21|51-82|b=y">{{qref|21|51–82|b=y}}</ref><ref name="qref|34|10-18|b=y">{{qref|34|10–18|b=y}}</ref>


[[Jerusalem]] (referred to as {{transliteration|ar|Al-Quds}}, {{langx|ar|الـقُـدس}}, 'The Holy') has particular significance in Islam. The Quran refers to [[Muhammad]]'s experiencing the [[Isra and Mi'raj]] as "Glory be to the One Who took His servant ˹Muḥammad˺ by night from the [[Masjid al-Haram|Sacred Mosque]] to the Farthest Mosque whose surroundings We have blessed, so that We may show him some of Our signs".{{qref|17|1|b=y|s=y}} {{transliteration|ar|[[Ahadith]]}} infer that the "Farthest Masjid" is in Al-Quds; for example, as narrated by [[Abu Huraira]]h: "On the night journey of the Apostle of Allah, two cups, one containing wine and the other containing milk, were presented to him at Al-Quds (Jerusalem). He looked at them and took the cup of milk. Angel Gabriel said, 'Praise be to Allah, who guided you to Al-Fitrah (the right path); if you had taken (the cup of) wine, your {{transliteration|ar|[[Ummah]]}} would have gone astray'." [[Jerusalem]] was Islam's first {{transliteration|ar|Qiblah}} (direction of prayer) in Muhammad's lifetime, however, this was later changed to the [[Kaaba]] in the [[Hijaz]]i city of [[Mecca]], following a revelation to Muhammad by the Archangel [[Jibril]].<ref name="qref|2|142-177|b=y">{{qref|2|142–177|b=y}}</ref> The current construction of the [[Qibli Mosque|Al-Aqsa mosque]], which lies on the [[Temple Mount]] in Jerusalem, is dated to the early Umayyad period of rule in [[Palestine (region)|Palestine]]. Architectural historian [[K. A. C. Creswell]], referring to a testimony by [[Arculf]], a [[Gaul|Gallic]] monk, during his pilgrimage to Palestine in 679–82, notes the possibility that the second [[caliph]] of the [[Rashidun Caliphate]], [[Umar ibn al-Khattab]], erected a primitive quadrangular building for a capacity of 3,000 worshipers somewhere on the Haram ash-Sharif. However, Arculf visited Palestine during the reign of [[Mu'awiyah I]], and it is possible that Mu'awiyah ordered the construction, not Umar. This latter claim is explicitly supported by the early Muslim scholar al-Muthahhar bin Tahir.<ref>{{Cite book|last=Elad, Amikam.|url=https://www.worldcat.org/oclc/30399668|title=Medieval Jerusalem and Islamic worship : holy places, ceremonies, pilgrimage|date=1995|publisher=E.J. Brill|isbn=978-90-04-10010-7|location=Leiden|pages=29–43|oclc=30399668}}</ref> According to the Quran and Islamic traditions, Al-Aqsa Mosque is the place from which Muhammad went on a [[Isra and Mi'raj|night journey]] ({{transliteration|ar|al-isra}}) during which he rode on [[Buraq]], who took him from Mecca to al-Aqsa.<ref>{{Cite book|url=https://www.worldcat.org/oclc/52178942|title=Encyclopedia of Islam and the Muslim world|date=2004|publisher=Macmillan Reference USA|others=Martin, Richard C.|isbn=978-0-02-865603-8|location=New York|pages=482|oclc=52178942}}</ref> Muhammad tethered Buraq to the [[Western Wall]] and prayed at al-Aqsa Mosque and after he finished his prayers, the angel [[Jibril]] ([[Gabriel]]) traveled with him to heaven, where he met several other [[Prophets in Islam|prophets]] and led them in prayer.<ref>{{Cite book|last=Vuckovic, Brooke Olson.|url=https://www.worldcat.org/oclc/61428375|title=Heavenly journeys, earthly concerns: the legacy of the mi'raj in the formation of Islam|date=2005|publisher=Routledge|isbn=978-0-203-48747-1|location=New York|oclc=61428375}}</ref> The historical significance of the al-Aqsa Mosque in Islam is further emphasized by the fact that Muslims turned towards al-Aqsa when they prayed for a period of 16 or 17 months after [[Hijra (Islam)|migration]] to [[Medina]] in 624; it thus became the {{transliteration|ar|[[qibla]]}} ('direction') that Muslims faced for prayer.<ref>{{Cite book|url=https://www.worldcat.org/oclc/252506070|title=States, nations, and borders: the ethics of making boundaries|date=2003|publisher=Cambridge University Press|editor-last=Buchanan|editor-first=Allen E.|editor-last2=Moore|editor-first2=Margaret|isbn=978-0-511-06159-2|location=Cambridge|oclc=252506070}}</ref>
Jerusalem, known in Arabic as {{transliteration|ar|Al-Quds}} ({{langx|ar|الـقُـدس}}, 'The Holy') has particular significance in Islam. The Quran refers to [[Muhammad]]'s experiencing the [[Isra and Mi'raj]] as "Glory be to the One Who took His servant ˹Muḥammad˺ by night from the [[Masjid al-Haram|Sacred Mosque]] to the Farthest Mosque whose surroundings We have blessed, so that We may show him some of Our signs".{{qref|17|1|b=y|s=y}} {{transliteration|ar|[[Ahadith]]}} infer that the "Farthest Masjid" is in Al-Quds; for example, as narrated by [[Abu Huraira]]h: "On the night journey of the Apostle of Allah, two cups, one containing wine and the other containing milk, were presented to him at Al-Quds (Jerusalem). He looked at them and took the cup of milk. Angel Gabriel said, 'Praise be to Allah, who guided you to Al-Fitrah (the right path); if you had taken (the cup of) wine, your {{transliteration|ar|[[Ummah]]}} would have gone astray'." [[Jerusalem]] was Islam's first {{transliteration|ar|Qiblah}} (direction of prayer) in Muhammad's lifetime, however, this was later changed to the [[Kaaba]] in the [[Hijaz]]i city of [[Mecca]], following a revelation to Muhammad by the Archangel [[Jibril]].<ref name="qref|2|142-177|b=y">{{qref|2|142–177|b=y}}</ref> The current construction of the [[Qibli Mosque|Al-Aqsa mosque]], which lies on the [[Temple Mount]] in Jerusalem, is dated to the early Umayyad period of rule in [[Palestine (region)|Palestine]]. Architectural historian [[K. A. C. Creswell]], referring to a testimony by [[Arculf]], a [[Gaul|Gallic]] monk, during his pilgrimage to Palestine in 679–82, notes the possibility that the second [[caliph]] of the [[Rashidun Caliphate]], [[Umar ibn al-Khattab]], erected a primitive quadrangular building for a capacity of 3,000 worshipers somewhere on the Haram ash-Sharif. However, Arculf visited Palestine during the reign of [[Mu'awiyah I]], and it is possible that Mu'awiyah ordered the construction, not Umar. This latter claim is explicitly supported by the early Muslim scholar al-Muthahhar bin Tahir.<ref>{{Cite book|last=Elad, Amikam.|title=Medieval Jerusalem and Islamic worship : holy places, ceremonies, pilgrimage|date=1995|publisher=E.J. Brill|isbn=978-90-04-10010-7|location=Leiden|pages=29–43|oclc=30399668}}</ref> According to the Quran and Islamic traditions, Al-Aqsa Mosque is the place from which Muhammad went on a [[Isra and Mi'raj|night journey]] ({{transliteration|ar|al-isra}}) during which he rode on [[Buraq]], who took him from Mecca to al-Aqsa.<ref>{{Cite book|title=Encyclopedia of Islam and the Muslim world|date=2004|publisher=Macmillan Reference USA|others=Martin, Richard C.|isbn=978-0-02-865603-8|location=New York|pages=482|oclc=52178942}}</ref> Muhammad tethered Buraq to the [[Western Wall]] and prayed at al-Aqsa Mosque and after he finished his prayers, the angel [[Jibril]] ([[Gabriel]]) traveled with him to heaven, where he met several other [[Prophets in Islam|prophets]] and led them in prayer.<ref>{{Cite book|last=Vuckovic, Brooke Olson.|title=Heavenly journeys, earthly concerns: the legacy of the mi'raj in the formation of Islam|date=2005|publisher=Routledge|isbn=978-0-203-48747-1|location=New York|oclc=61428375}}</ref> The historical significance of the al-Aqsa Mosque in Islam is further emphasized by the fact that Muslims turned towards al-Aqsa when they prayed for a period of 16 or 17 months after [[Hijra (Islam)|migration]] to [[Medina]] in 624; it thus became the {{transliteration|ar|[[qibla]]}} ('direction') that Muslims faced for prayer.<ref>{{Cite book|title=States, nations, and borders: the ethics of making boundaries|date=2003|publisher=Cambridge University Press|editor-last=Buchanan|editor-first=Allen E.|editor-last2=Moore|editor-first2=Margaret|isbn=978-0-511-06159-2|location=Cambridge|oclc=252506070}}</ref>


The exact region referred to as being 'blessed' in the Quran, in verses like {{qref|17|1}}, {{qref|21|71}} and {{qref|34|18}},<ref name="qref|17|1-16|b=y"/><ref name="qref|21|51-82|b=y"/><ref name="qref|34|10-18|b=y"/> has been interpreted differently by various scholars. [[Abdullah Yusuf Ali]] likens it to a wide land-range including [[Syria]] and [[Lebanon]], especially the cities of [[Tyre, Lebanon|Tyre]] and [[Sidon]]; Az-Zujaj describes it as "[[Damascus]], Palestine, and a bit of [[Jordan]]"; [[Muadh ibn Jabal]] as "the area between [[al-Arish]] and the [[Euphrates]]"; and [[Ibn Abbas]] as "the land of [[Jericho]]".<ref>Ali (1991), p. 934</ref> This overall region is referred to as "[[Ash-Shām]]" ({{langx|ar|الـشَّـام}}).<ref name=Bosworth>{{cite encyclopedia |last= Bosworth |first= C.E. |author-link= Clifford Edmund Bosworth |title= Al-Shām |page= 261 |encyclopedia= Encyclopaedia of Islam |volume= 9 |year= 1997}}</ref><ref name=Salibi2003>{{cite book|last=Salibi|first=Kamal S.|author-link=Kamal Salibi|title=A House of Many Mansions: The History of Lebanon Reconsidered|url=https://books.google.com/books?id=t_amYLJq4SQC|year=2003|publisher=I.B. Tauris|isbn=978-1-86064-912-7|pages=61–62|quote=To the Arabs, this same territory, which the Romans considered Arabian, formed part of what they called Bilad al-Sham, which was their own name for Syria.}}</ref>
The exact region referred to as being 'blessed' in the Quran, in verses like {{qref|17|1}}, {{qref|21|71}} and {{qref|34|18}},<ref name="qref|17|1-16|b=y"/><ref name="qref|21|51-82|b=y"/><ref name="qref|34|10-18|b=y"/> has been interpreted differently by various scholars. [[Abdullah Yusuf Ali]] likens it to a wide land-range including [[Syria]] and [[Lebanon]], especially the cities of [[Tyre, Lebanon|Tyre]] and [[Sidon]]; Az-Zujaj describes it as "[[Damascus]], Palestine, and a bit of [[Jordan]]"; [[Muadh ibn Jabal]] as "the area between [[al-Arish]] and the [[Euphrates]]"; and [[Ibn Abbas]] as "the land of [[Jericho]]".<ref>Ali (1991), p. 934</ref> This overall region is referred to as "[[Ash-Shām]]" ({{langx|ar|الـشَّـام}}).<ref name=Bosworth>{{cite encyclopedia |last= Bosworth |first= C.E. |author-link= Clifford Edmund Bosworth |title= Al-Shām |page= 261 |encyclopedia= Encyclopaedia of Islam |volume= 9 |year= 1997}}</ref><ref name=Salibi2003>{{cite book|last=Salibi|first=Kamal S.|author-link=Kamal Salibi|title=A House of Many Mansions: The History of Lebanon Reconsidered|url=https://books.google.com/books?id=t_amYLJq4SQC|year=2003|publisher=I.B. Tauris|isbn=978-1-86064-912-7|pages=61–62|quote=To the Arabs, this same territory, which the Romans considered Arabian, formed part of what they called Bilad al-Sham, which was their own name for Syria.}}</ref>

Latest revision as of 11:46, 25 October 2025

Template:Short description Script error: No such module "other uses". Template:Pp-extended Template:Use dmy dates Template:Infobox historic site

The term "Holy Land"Template:Efn is used to collectively denote areas of the Southern Levant that hold great significance in the Abrahamic religions, primarily because of their association with people and events featured in the Bible. It is traditionally synonymous with what is known as the Land of Israel (Zion) or the Promised Land in a biblical or religious context, or as Canaan or Palestine in a secular or geographic context—referring to a region that is mostly between the Mediterranean Sea and the Jordan River. Today, it chiefly overlaps with the combined territory of the modern states of Israel and Palestine. Most notable among the religions that tie substantial spiritual value to the Holy Land are Judaism, Christianity, and Islam.[1]

A considerable part of the Holy Land's importance derives from Jerusalem, which is regarded as extremely sacred in and of itself. It is the holiest city in Judaism and Christianity and the third-holiest city in Islam (behind Mecca and Medina in the Arabian Peninsula). The Temple in Jerusalem, referring to Solomon's Temple and the Second Temple, was the central place of worship for Israelites and Jews and serves as the namesake of the Temple Mount. According to the Bible, Jerusalem was made the capital city of the Kingdom of Israel and Judah under the House of David, thereafter being inherited by the Kingdom of Judah alone. Jesus of Nazareth, first brought to Jerusalem to be presented at the Second Temple shortly after his birth, was also highly active throughout the city during his life as a preacher. In Islamic belief, Isra' and Mi'raj refer to a night journey by Muhammad to the Holy Land, with the supernatural "Buraq" transporting him from Mecca's Masjid al-Haram to Jerusalem's Al-Aqsa Mosque, where he ascended to heaven and met God and past Islamic prophets and messengers; Jerusalem also served as the qibla (direction of Muslim prayers) prior to Mecca's Kaaba.

Historically, the Holy Land is notable for being the site of numerous religious wars. In the Middle Ages, the Christian pilgrimage, which involves visiting sites associated with Jesus or his disciples, contributed to the beginning of the Crusades, which were aimed at restoring Christian sovereignty in the region after it was lost to the early Muslim conquests. In the 19th century, the Holy Land again became the subject of international diplomatic wrangling as part of the "Eastern Question" with regard to the Ottoman Empire, culminating in the Crimean War in the 1850s. Around the same period, the emergence of Zionism, a nationalist ideology that tapped into Jewish aspirations to recover the Land of Israel, spurred a sizable portion of the Jewish diaspora to begin working towards the development of the region as the Jewish homeland. Eventually, following numerous waves of Jewish immigration, the Zionist movement issued the Israeli Declaration of Independence in May 1948, triggering the First Arab–Israeli War. Since then, the Holy Land's religious and political atmosphere has been dominated by the Israeli–Palestinian conflict.[2]

Pilgrimage and other religious activity in the Holy Land has long been central to the Judeo-Christian tradition and other Abrahamic religions. Restrictions on entry to the Temple Mount in the Old City of Jerusalem have been recurrent since the Ottoman era, with Jordan and Israel currently splitting responsibility of the site's administration. A number of sites are contested between certain groups, but subject to the "Status Quo" in Jerusalem and Bethlehem that effectively bars even the most minuscule changes in their status without universal consensus from the relevant religious parties. Pilgrims from all parts of the Abrahamic world visit the Holy Land to touch and see physical manifestations of their faith, to confirm their beliefs in the holy context with collective excitation,[3] and to establish a personal connection with the sites in order to strengthen their sense of spirituality.[4]

Judaism

File:المسجد الاقصى.jpg
Olive trees, like this one in Jerusalem, have intrinsic symbolism in Judaism, Christianity, and Islam.[5]
File:4 011.Cemetery of East Jerusalem with view to the City with Moshee2.jpg
Jewish cemetery on the Mount of Olives, Jerusalem. The holiness of Israel attracted Jews to be buried in its holy soil. The sage Rabbi Anan said "To be buried in Israel is like being buried under the altar."[6][7][8]

Researchers consider that the concept of a land made holy by being the "earthly dwelling of the God of Israel" was present in Judaism at the latest by the time of Zechariah (6th century BCE).[9]

Jews commonly refer to the Land of Israel as "The Holy Land" (Hebrew: Script error: No such module "Lang". Template:Transliteration).[10] The Tanakh explicitly refers to it as "holy land" in Zechariah 2:16.[11] The term "holy land" is further used twice in the deuterocanonical books (Wisdom 12:3,[12] 2 Maccabees 1:7).[13] The holiness of the Land of Israel is generally implied by the Tanakh's claim that the Land was given to the Israelites by God, that is, it is the "Promised Land", an integral part of God's covenant.Script error: No such module "Unsubst".

In the Torah, many mitzvot commanded to the Israelites can only be performed in the Land of Israel,[14] which serves to differentiate it from other lands. For example, in the Land of Israel, "no land shall be sold permanently" (Leviticus 25:23).[15] Shmita is only observed with respect to the Land of Israel, and the observance of many holy days is different, as an extra day is observed in the Jewish diaspora.

According to Eliezer Schweid:

<templatestyles src="Template:Blockquote/styles.css" />

The uniqueness of the Land of Israel is...'geo-theological' and not merely climatic. This is the land which faces the entrance of the spiritual world, that sphere of existence that lies beyond the physical world known to us through our senses. This is the key to the land's unique status with regard to prophecy and prayer, and also with regard to the commandments.[16]

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From the perspective of the 1906 Jewish Encyclopedia, the holiness of Israel had been concentrated since the sixteenth century, especially for burial, in the "Four Holy Cities": Jerusalem, Hebron, Safed and Tiberias – as Judaism's holiest cities. Jerusalem, as the site of the Temple, is considered especially significant.[17] Sacred burials are still undertaken for diaspora Jews who wish to lie buried in the holy soil of Israel.[18]

According to Jewish tradition, Jerusalem is Mount Moriah, the location of the binding of Isaac. The Hebrew Bible mentions the name "Jerusalem" 669 times, often because many mitzvot can only be performed within its environs. The name "Zion", which usually refers to Jerusalem, but sometimes the Land of Israel, appears in the Hebrew Bible 154 times.

The Talmud mentions the religious duty of populating Israel.[19] So significant in Judaism is the act of purchasing land in Israel, the Talmud allows for the lifting of certain religious restrictions of Sabbath observance to further its acquisition and settlement.[20] Rabbi Johanan said that "Whoever walks four cubits in Eretz Yisrael [the Land of Israel] is guaranteed entrance to the World to Come".[21][18] A story says that when R. Eleazar b. Shammua' and R. Johanan HaSandlar left Israel to study from R. Judah ben Bathyra, they only managed to reach Sidon when "the thought of the sanctity of Palestine overcame their resolution, and they shed tears, rent their garments, and turned back".[18] Due to the Jewish population being concentrated in Israel, emigration was generally prevented, which resulted in a limiting of the amount of space available for Jewish learning. However, after suffering persecutions in Israel for centuries after the destruction of the Temple, Rabbis who had found it very difficult to retain their position moved to Babylon, which offered them better protection. Many Jews wanted Israel to be the place where they died, in order to be buried there. The sage Rabbi Anan said "To be buried in Israel is like being buried under the altar."[6][7][8] The saying "His land will absolve His people" implies that burial in Israel will cause one to be absolved of all one's sins.[18][22]

Christianity

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File:Holy sepulchre mass.jpg
The Church of the Holy Sepulchre is one of the most important pilgrimage sites in Christianity, as it is the purported site of Christ's resurrection.

For Christians, the Holy Land is considered holy because of its association with the birth, ministry, crucifixion and resurrection of Jesus, whom Christians regard as the incarnation of God and the Messiah.

Christian books, including many editions of the Bible, often have maps of the Holy Land (considered to include the regions of Galilee, Samaria, and Judea). For instance, the Script error: No such module "Lang". (Template:Lit) of Heinrich Bünting (1545–1606), a German Protestant pastor, featured such a map.[23] His book was very popular, and it provided "the most complete available summary of biblical geography and described the geography of the Holy Land by tracing the travels of major figures from the Old and New testaments."[23] As a geographic term, the description "Holy Land" loosely encompasses modern-day Israel, Palestine, Lebanon, western Jordan and southwestern Syria.

Islam

Template:Multiple image Script error: No such module "Labelled list hatnote".

In the Quran, the term Template:Transliteration (Template:Langx, Template:Langx) is used in a passage about Musa (Moses) proclaiming to the Children of Israel: "O my people! Enter the Holy Land which Allah has destined for you ˹to enter˺. And do not turn back or else you will become losers."Template:Qref The Quran also refers to the land as being 'Blessed'.17|1-16|b=y-24|[24]21|51-82|b=y-25|[25]34|10-18|b=y-26|[26]

Jerusalem, known in Arabic as Template:Transliteration (Template:Langx, 'The Holy') has particular significance in Islam. The Quran refers to Muhammad's experiencing the Isra and Mi'raj as "Glory be to the One Who took His servant ˹Muḥammad˺ by night from the Sacred Mosque to the Farthest Mosque whose surroundings We have blessed, so that We may show him some of Our signs".Template:Qref Template:Transliteration infer that the "Farthest Masjid" is in Al-Quds; for example, as narrated by Abu Hurairah: "On the night journey of the Apostle of Allah, two cups, one containing wine and the other containing milk, were presented to him at Al-Quds (Jerusalem). He looked at them and took the cup of milk. Angel Gabriel said, 'Praise be to Allah, who guided you to Al-Fitrah (the right path); if you had taken (the cup of) wine, your Template:Transliteration would have gone astray'." Jerusalem was Islam's first Template:Transliteration (direction of prayer) in Muhammad's lifetime, however, this was later changed to the Kaaba in the Hijazi city of Mecca, following a revelation to Muhammad by the Archangel Jibril.2|142-177|b=y-27|[27] The current construction of the Al-Aqsa mosque, which lies on the Temple Mount in Jerusalem, is dated to the early Umayyad period of rule in Palestine. Architectural historian K. A. C. Creswell, referring to a testimony by Arculf, a Gallic monk, during his pilgrimage to Palestine in 679–82, notes the possibility that the second caliph of the Rashidun Caliphate, Umar ibn al-Khattab, erected a primitive quadrangular building for a capacity of 3,000 worshipers somewhere on the Haram ash-Sharif. However, Arculf visited Palestine during the reign of Mu'awiyah I, and it is possible that Mu'awiyah ordered the construction, not Umar. This latter claim is explicitly supported by the early Muslim scholar al-Muthahhar bin Tahir.[28] According to the Quran and Islamic traditions, Al-Aqsa Mosque is the place from which Muhammad went on a night journey (Template:Transliteration) during which he rode on Buraq, who took him from Mecca to al-Aqsa.[29] Muhammad tethered Buraq to the Western Wall and prayed at al-Aqsa Mosque and after he finished his prayers, the angel Jibril (Gabriel) traveled with him to heaven, where he met several other prophets and led them in prayer.[30] The historical significance of the al-Aqsa Mosque in Islam is further emphasized by the fact that Muslims turned towards al-Aqsa when they prayed for a period of 16 or 17 months after migration to Medina in 624; it thus became the Template:Transliteration ('direction') that Muslims faced for prayer.[31]

The exact region referred to as being 'blessed' in the Quran, in verses like Template:Qref, Template:Qref and Template:Qref,17|1-16|b=y-24|[24]21|51-82|b=y-25|[25]34|10-18|b=y-26|[26] has been interpreted differently by various scholars. Abdullah Yusuf Ali likens it to a wide land-range including Syria and Lebanon, especially the cities of Tyre and Sidon; Az-Zujaj describes it as "Damascus, Palestine, and a bit of Jordan"; Muadh ibn Jabal as "the area between al-Arish and the Euphrates"; and Ibn Abbas as "the land of Jericho".[32] This overall region is referred to as "Ash-Shām" (Template:Langx).[33][34]

Baháʼí Faith

The holiest places for Baháʼí pilgrimage are the Shrine of Bahá'u'lláh and the Shrine of the Báb, which are UNESCO World Heritage Sites in the coastal cities of Acre and Haifa, respectively.[35]

The Baháʼí Faith's founder, Bahá'u'lláh, was exiled to Acre Prison from 1868 and spent his life in its surroundings until his death in 1892. In his writings he set the slope of Mount Carmel to host the Shrine of the Báb which his appointed successor 'Abdu'l-Bahá erected in 1909 as a beginning of the terraced gardens there. The Head of the religion after him, Shoghi Effendi, began building other structures and the Universal House of Justice continued the work until the Bahá'í World Centre was brought to its current state as the spiritual and administrative centre of the religion.[36][37] Its gardens are highly popular places to visit[38] and Mohsen Makhmalbaf's 2012 film The Gardener featured them.[39]

See also

Notes

Template:Notelist

References

Template:Reflist

External links

Template:Wikivoyage Template:Sister project

File:PD-icon.svg This article incorporates text from a publication now in the public domain: Script error: No such module "template wrapper".

Template:Holy sites in Judaism Template:Characters and names in the Quran Template:Authority control Template:Portal bar

  1. ↑ Script error: No such module "citation/CS1".
  2. ↑ Script error: No such module "citation/CS1".
  3. ↑ Script error: No such module "citation/CS1".
  4. ↑ Script error: No such module "citation/CS1".
  5. ↑ Script error: No such module "citation/CS1".
  6. ↑ a b Ketubot (tractate) 111, quoted in Ein Yaakov
  7. ↑ a b Script error: No such module "citation/CS1".
  8. ↑ a b Script error: No such module "citation/CS1".
  9. ↑ Script error: No such module "Citation/CS1".
  10. ↑ Script error: No such module "Citation/CS1".
  11. ↑ Script error: No such module "Bibleverse".
  12. ↑ Script error: No such module "Bibleverse".
  13. ↑ Script error: No such module "Bibleverse".
  14. ↑ Script error: No such module "citation/CS1".
  15. ↑ Script error: No such module "Bibleverse".
  16. ↑ Schweid, Eliezer (1985). The Land of Israel: National Home Or Land of Destiny. Translated by Deborah Greniman. Fairleigh Dickinson Univ. Press, Template:ISBN, p. 56.
  17. ↑ Feintuch, Yossi (1987). U.S. Policy on Jerusalem, Greenwood Publishing Group, p. 1. Template:ISBN. Quote: "For the Jews the city has been the pre-eminent focus of their spiritual, cultural, and national life throughout three millennia [i.e. since the 10th century BCE.]."
  18. ↑ a b c d Script error: No such module "citation/CS1".
  19. ↑ Script error: No such module "citation/CS1".
  20. ↑ Script error: No such module "citation/CS1".
  21. ↑ Script error: No such module "citation/CS1".
  22. ↑ Script error: No such module "citation/CS1".
  23. ↑ a b Script error: No such module "citation/CS1".
  24. ↑ 17|1-16|b=y_24-0|a 17|1-16|b=y_24-1|b Template:Qref
  25. ↑ 21|51-82|b=y_25-0|a 21|51-82|b=y_25-1|b Template:Qref
  26. ↑ 34|10-18|b=y_26-0|a 34|10-18|b=y_26-1|b Template:Qref
  27. 2|142-177|b=y_27-0|↑ Template:Qref
  28. ↑ Script error: No such module "citation/CS1".
  29. ↑ Script error: No such module "citation/CS1".
  30. ↑ Script error: No such module "citation/CS1".
  31. ↑ Script error: No such module "citation/CS1".
  32. ↑ Ali (1991), p. 934
  33. ↑ Script error: No such module "citation/CS1".
  34. ↑ Script error: No such module "citation/CS1".
  35. ↑ Script error: No such module "citation/CS1".
  36. ↑ Script error: No such module "Citation/CS1".
  37. ↑ Script error: No such module "citation/CS1".
  38. ↑ Script error: No such module "citation/CS1".
  39. ↑ Script error: No such module "citation/CS1".
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