This text explores the concept of the "Third Heaven" within the religious cosmology of several Abrahamic religions. It focuses on how this specific division of Heaven is understood, whether as the direct abode of God [1] or as one of several levels of Paradise, which are often numbered at seven [2].

ORIGINS IN JEWISH SCRIPTURE

The earliest books of the Tanakh (Hebrew Bible) frequently mention Shamayim, the Hebrew word for Heaven, though they do not specify a "Third Heaven" or a precise number of heavenly divisions [1]. The term is used in multiple ways just within the first chapter of Genesis: it is first named as part of God's initial creation (Genesis 1:1), and later in verse 8, it refers to the atmosphere where birds fly. Verse 14 uses shamayim to describe the celestial expanse holding the Sun, Moon, and stars (Genesis 1:16) [3]. Furthermore, the separation of light and darkness (Genesis 1:4-5) has been interpreted as dividing heaven into two realms: the day, representing God's throne, and the night, containing the physical universe.

A distinct spiritual concept, shămei hashamayim (or "Heaven of Heavens"), also appears in passages like Genesis 28:12, Deuteronomy 10:14, and 1 Kings 8:27. This realm is understood as a spiritual dimension inhabited or traveled by God and angels [4]. The inherent ambiguity of shamayim—a plural noun—allows for diverse interpretations regarding heaven's nature, including discussions surrounding the prophet Elijah's ascension.

DESCRIPTIONS IN APOCRYPHAL AND LEGENDARY TEXTS

Non-canonical Jewish literature provides more elaborate descriptions. The Second Book of Enoch describes the Third Heaven as existing "between corruptibility and incorruptibility" and containing the Tree of Life, where the Lord rests when visiting paradise (chapter 8). This location is also the source of four springs—one of milk, one of honey, one of wine, and one of oil—that flow into the Garden of Eden (verse 6).

However, 2 Enoch also presents a starkly different aspect of this realm, describing it as "a very terrible place" for wrongdoers. It details "all manner of tortures" inflicted by merciless angels upon those who practiced sin on earth, including sorcerers, the proud, thieves, liars, and those who "practice sin against nature" (chapter 10).

Other texts add different details. The Slavonic version of the Greek Apocalypse of Baruch (also known as 3 Baruch) mentions a phoenix residing there, alongside a dragon that consumes the bodies of those "that have spent their lives in evil" [5]. In The Legends of the Jews, Louis Ginzberg portrays the third division as an immense space, "twelve myriads of miles" in both width and length, constructed of silver and gold and containing "the best of everything there is in heaven" [2].

Ginzberg also identifies specific residents of this Third Heaven, including the patriarchs Abraham, Isaac, and Jacob; the leaders Moses and Aaron; the angel Azrael; and the Israelites of the Exodus. The kings of Judah, such as David, are also said to be there, with the notable exception of Manasseh, son of Hezekiah, who instead "presides in the second division, over the penitents" [2].

CHRISTIAN INTERPRETATIONS

Early Christian tradition, as claimed by the source text (which notes this specific claim is unsourced), built on these ideas. The Apostolic Fathers allegedly spoke of three heavens: the first being the atmosphere, the second being the space containing the stars, and the third being God's abode.

The most significant New Testament reference appears in 2 Corinthians 12:2-4, where Paul the Apostle describes a mystical experience: "I know a person in Christ who fourteen years ago was caught up to the third heaven... was caught up into Paradise and heard things that are not to be told" [6].

The interpretation of this passage varies. E. W. Bullinger argued the Greek term implies being "caught away" rather than "caught up," suggesting Paradise might be located somewhere other than the highest heaven [7]. Others contend that since the Bible does not elaborate on a system of heavens elsewhere, Paul was simply using "the third heaven" to distinguish the spiritual, non-physical realm of God from the two physical "heavens" (the atmosphere and outer space) [8].

Later Christian traditions continued to specify its nature. The Apocalypse of James, a New Testament apocryphal text, states that John the Baptist dwells in the Third Heaven [9]. In the theology of the Church of Jesus Christ of Latter-day Saints, the "third heaven" is identified as the Celestial Kingdom. This is the highest of three "degrees of glory" that God rewards following the resurrection and final judgment [10]. This belief is linked to 1 Corinthians 15, which compares heavenly glories to the sun, moon, and stars; these are interpreted as the three distinct kingdoms [11].

THE ISLAMIC TRADITION

In Islamic tradition, the Third Heaven features prominently in the Mi'raj, the Prophet Muhammad's ascension. Guided by the angel Gabriel, Muhammad was admitted to the Third Heaven, where he was warmly received by the prophet Joseph [12]. Islamic tradition also identifies the Third Heaven as the location of Azrael, the angel of death [9].

Cosmological descriptions depict this heaven as being constructed of pearl or luminous metals. Shi'ite sources, such as Al-Burhan fi Tafsir al-Qur'an, name this heaven Marum [13]. Sunni sources, referenced by Anton M. Heinen, identify the third layer as Qaydum and state it is composed of ruby [14].

Ultimately, the concept of the Third Heaven functions differently across Abrahamic traditions, evolving from ambiguous references in the Hebrew Bible to highly detailed realms in apocryphal and mystical literature. It serves as a location for divine encounters, a place of both reward and punishment, and a key feature in complex cosmological maps of the afterlife.