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Solomon's Temple

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Solomon's Temple (Template:Lang-he, transliterated Beit HaMikdash), also known as the First Temple, was, according to the Hebrew Bible, the first temple of the ancient religion of the biblical Israelites in Jerusalem and originally constructed by King Solomon.

A sketch of Solomon' Temple facing East.

According to the Bible, it functioned as a religious focal point for worship and the sacrifices known as the korbanot in ancient Judaism. Completed in 960 BCE, it was destroyed by the Babylonians in 586 BCE.

The temple was reconstructed between 516 BCE and 70 CE and this structure is commonly called the Second Temple. The construction is described in the Book of Ezra and the rebuilding was authorized by Cyrus the Great of Persia and ratified by Darius the Great of Persia. This building was destroyed by the Roman Empire in 70 CE during the First Jewish-Roman War by the general Titus, who later became emperor. (see Arch of Titus for a depiction of the spoils).

Jewish eschatology commonly includes belief that a Third Temple will be built.

Some modern studies, such as The Bible Unearthed question some of the details regarding the historical accuracy of the Biblical account of King Solomon and a United Monarchy.

Biblical account

Summary

 
Exterior view of the entire Temple complex.

The main source for information on a Temple in Jerusalem in the Iron Age II (c. 1000-586/587 BCE) is the account contained in the books of Joshua, Judges, 1-2 Samuel and 1-2 Kings, which are all included in the Bible (see so-called Deuteronomistic History). The Temple also figures in some of the books of prophecies attributed to the pre-exilic prophets, for example, Isaiah 6, Micah 4:1, and Jeremiah 7, which are also included in the Bible.

1 Kings 6:1-38 tells how King Solomon built the Temple: details of the building are given in this chapter and chapter 7 (see Description section below), and its dedication by Solomon is described in chapter 8. 2 Kings 12:4-16 describes arrangements for the refurbishment of the Temple in the time of king Jehoash of Judah in the 9th century BCE.

According to 2 Kings 14:14 the Temple was looted by Jehoash of Israel (a different Jehoash) in the early 8th century and again by King Ahaz in the late 8th century (2 Kings 16:8). Ahaz also installed some cultic innovations in the Temple which were abhorrent to the author of 1-2 Kings (2 Kings 16:10-18).

The Temple also figures in the account of King Hezekiah, who turned Judah away from idols,[1] when later in the same century, when Hezekiah is confronted by a siege by the Assyrian king Sennacherib (2 Kings 18:23, 19:1 and the Taylor prism), Hezekiah "instead of plundering the temple treasuries...now uses the temple the way it is designed to be used-as a house of prayer (2 Kings 19:1-14),[2].

 
Closer view of the inner court and House.

Hezekiah's son, however, is much different than his father and during the reign of Manasseh of Judah in the early and middle seventh century (2 Kings 21:4-9). Manasseh makes innovations to the Temple cult. He has been described as an idolatrous Solomon who also fell into idolatry, and Manasseh is described as a king who "makes" (2 Kings 21:3-7), "builds" (2 Kings 21:3) high places (cf. 1 Kings 11:7)(see Deuteronomy 12 for the prohibition against high place worship), yet while Solomon's idolatry was punished by a divided kingdom, Manessah's idolatry will be punished by exile.[3]

King Josiah, the grandson of Manasseh, refurbished and made changes to the Temple by removing idolatrous vessels and destroying the idolatrous priesthood c. 621 BCE (2 Kings 22:3-9; 23:11-12), but despite his reforms it was later plundered by the Babylonian king Nebuchadnezzar, during the brief reign of Jehoiachin c. 598 (2 Kings 24:13), Josiah's grandson.

Nebuchadnezzar attacked Jerusalem again and under the leadership of his captain of the guard who burned the Temple in 586/587 BCE along with the king’s house, and all the houses of Jerusalem, and every great man’s house. The city wall was broken down, and the rest of the people that were left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, were carried away.(2 Kings 25).[4]

Description

 
A sketch of Solomon's Temple based on descriptions in the Tanakh.

The detailed descriptions provided in the Tanakh and educated guesses based on the remains of other temples in the region are the sources for reconstructions of its appearance. Technical details are lacking, since the scribes who wrote the books were not architects or engineers.[5] Reconstructions differ; the following enumeration is largely based on Easton's Bible Dictionary and the Jewish Encyclopedia:

  • The Kadosh Kadoshim, the Temple's Most Holy Place (1 Kings 6:19; 8:6), called also the "inner house" (6:27), and the "Holy of Holies" (Heb. 9:3). It was 20 cubits in length, breadth, and height. The usual explanation for the discrepancy between its height and the 30-cubit height of the temple is that its floor was elevated, like the cella of other ancient temples.[5] It was floored and wainscotted with Cedar of Lebanon (1 Kings 6:16), and its walls and floor were overlaid with gold (6:20, 21, 30). It contained two cherubim of olive-wood, each 10 cubits high (1 Kings 6:16, 20, 21, 23-28) and each having outspread wings 10 cubits from tip to tip, so that, since they stood side by side, the wings touched the wall on either side and met in the center of the room. There was a two-leaved door between it and the holy place overlaid with gold (2 Chr. 4:22); also a veil of blue, purple, and crimson and fine linen (2 Chr. 3:14; compare Exodus 26:33). It had no windows (1 Kings 8:12). It was considered the dwelling-place of God.

The reason for the color scheme of the veil was symbolic. In Jewish tradition, blue represented the heavens, while red or crimson represented the earth. Purple, a combination of the two colors, represents a meeting of the heavens and the earth. Thus, purple can also be a representation of the Holy Messiah in Jewish and Christian traditions.

 
View of the House with ceiling removed.
  • The Hekhal: the holy place, 1 Kings 8:8-10, called also the "greater house" (2 Chr. 3:5) and the "temple" (1 Kings 6:17); the word also means "palace".[5] It was of the same width and height as the Holy of Holies, but 40 cubits in length. Its walls were lined with cedar, on which were carved figures of cherubim, palm-trees, and open flowers, which were overlaid with gold. Chains of gold further marked it off from the Holy of Holies. The floor of the Temple was of fir-wood overlaid with gold. The door-posts, of olive-wood, supported folding-doors of fir. The doors of the Holy of Holies were of olive-wood. On both sets of doors were carved cherubim, palm-trees, and flowers, all being overlaid with gold (1 Kings 6:15 et seq.)
  • The Ulam: the porch or entrance before the temple on the east (1 Kings 6:3; 2 Chr. 3:4; 9:7). This was 20 cubits long (corresponding to the width of the Temple) and 10 cubits deep (1 Kings 6:3). 2 Chr. 3:4 adds the curious statement (probably corrupted from the statement of the depth of the porch) that this porch was 120 cubits high, which would make it a regular tower. The description does not specify whether a wall separated it from the next chamber. In the porch stood the two pillars Jachin and Boaz (1 Kings 7:21; 2 Kings 11:14; 23:3), which were 18 cubits in height and surmounted by capitals of carved lilies, 5 cubits high.
  • The chambers, which were built about the temple on the southern, western and northern sides (1 Kings 6:5-10). These formed a part of the building and were used for storage. They were probably one story high at first; two more may have been added later.[5]

According to biblical tradition, round about the building were:

  • The court of the priests (2 Chr. 4:9), called the "inner court" (1 Kings 6:36), which was separated from the space beyond by a wall of three courses of hewn stone, surmounted by cedar beams (1 Kings 6:36).
  • The great court, which surrounded the whole temple (2 Chr. 4:9). Here the people assembled to worship God (Jeremiah 19:14; 26:2).

The inner court of the Priests contained the Altar of burnt-offering (2 Chr. 15:8), the brazen Sea (4:2-5, 10) and ten lavers (1 Kings 7:38, 39). 2 Kings 16:14 says that a brazen altar stood before the Temple, 2 Chr. 4:1 gives its dimensions as 20 cubits square and 10 cubits high.

The brazen Sea (Laver), 10 cubits wide brim to brim, 5 cubits deep and with a circumference of 30 cubits around the brim, rested on the backs of twelve oxen (1 Kings 7:23-26). The Book of Kings gives its capacity as "2,000 baths" (24,000 US gallons), but Chronicles inflates this to three thousand baths (36,000 US gallons) (2 Chr. 4:5-6) and states that its purpose was to afford opportunity for the purification by immersion of the body of the priests. (According to Talmud tractate Mikwaoth, a "bath" of 40 seahs is the minimum permissible size for a Mikvah).

The lavers, each of which held "forty baths" (1 Kings 7:38), rested on portable holders made of bronze, provided with wheels, and ornamented with figures of lions, cherubim, and palm-trees. The author of the books of the Kings describes their minute details with great interest (1 Kings 7:27-37). Josephus reported that the vessels in the Temple were composed of Orichalcum in Antiquities of the Jews. According to 1 Kings 7:48 there stood before the Holy of Holies a golden altar of incense and a table for showbread. This table was of gold, as were also the five candlesticks on each side of it. The implements for the care of the candles—tongs, basins, snuffers, and fire-pans—were of gold; and so were the hinges of the doors.

Location

The Temple is believed to have been situated upon the hill which forms the site of the present-day Temple Mount, in the center of which area is the Dome of the Rock. Under the Jebusites the site was used as a threshing floor. 2 Samuel 24 describes its consecration during David's reign. Two other, slightly different sites for the Temple have also been proposed, on this same hill. One places the stone altar at the location of the rock which is now beneath the gilded dome, with the rest of the temple to the west. The Well of Souls was, in this theory, a pit for the remnants of the blood services of the korbanot. The other theory places the Holy of Holies atop this rock. Still another location has recently been proposed between the Dome of the Rock and the gilded dome, based on orientation to the eastern wall, drainage channels, orientation of the platform stones, and the location of a possible Boaz pillar base[6].

Raids and destruction

According to the Bible, the temple was pillaged many times during the course of its history (dates before Ahaz are approximate):

  1. by King Shishaq of Egypt, c.933 BCE (1 Kings 14:25–26);
  2. by King Asa of Judah, c.900 BCE in order to persuade Ben-Hadad I of Damascus to come to his aid against Baasha of Israel (1 Kings 15:9–24);
  3. by King Jehoash of Judah, c. 825 BCE, in order to pay Hazael of Damascus, who was besieging the city (2 Kings 12:17–18);
  4. by King Joash of Israel, c.790 BCE (2 Kings 14:14);
  5. by King Ahaz of Judah, 734 BCE, to persuade Tiglath-pileser III of Assyria to come to his aid against Pekah of Israel and Rezin II of Damascus (2 Kings 16:8, 16:17–18);
  6. by King Hezekiah of Judah, 712 BCE, to pay King Sennacherib of Assyria, who was besieging the city (2 Kings 18:15–16);
  7. by King Nebuchadnezzar II of Babylon who pillaged it twice — once in 597 BCE, and again in 586 BCE, after which he destroyed it (2 Kings 24:13; 2 Chronicles 36:7). He burned the temple, and carried all its treasures with him to Babylon (2 Kings 25:9–17; 2 Chronicles 36:19; Isaiah 64:11).

These sacred vessels were, at the end of the Babylonian Captivity, restored to the Jews by Cyrus, in 538/9 BCE (Ezra 1:1–11).

Composition of the text

It is widely but not universally accepted that the Deuteronomistic History (Dtr) was written during the reign of Josiah (reigned c.641-609 BCE) with final revisions and additions a few decades after the destruction of Jerusalem (586 BCE). A minority viewpoint, but an important one, thinks that it was written considerably later, in the late Persian Period (c 500-300 BCE) or even in the Hellenistic Period in the third or second centuries BCE. The majority of scholars accept the earlier dates, largely because the Hebrew of the Dtr looks much more like that of pre-exilic inscriptions than Hellenistic Hebrew, and it is entirely lacking in the sort of anachronisms one would expect from a Persian or Hellenistic text - it contains no Persian words, no Greek words, and no mention of persons or events later than the early part of the exile.

Archaeological evidence

Israeli archaeologist Eilat Mazar has conjectured that archaeological evidence supports the historical existence of Solomon's Temple. This includes remains taken from refuse from an extensive construction project performed on the Temple Mount by the Islamic waqf in November 1999. [7][8] The second was discovered in the summer of 2007, as archeologists overseeing construction at the site reported “evidence of human activity” most likely belonging to the first temple period.[9]

According to Israel Finkelstein, the archaeological remains considered to date from the time of Solomon reflect an unabated continuation of Canaanite material culture and do not show a magnificent empire or cultural development. Finkelstein suggests that comparing pottery from areas traditionally assigned to Israel with that of the Philistines points to the Philistines having been significantly more sophisticated. Finkelstein conjectured that due to religious prejudice, later writers (i.e. the Biblical authors) suppressed the achievements of the Omrides (whom the Bible describes as being polytheist), and instead pushed them back to a supposed golden age of godly rulers (i.e. monotheist and Yahweh worshiping). [10]

Comparison with other temples

According to De Vaux, the Temple has recognizable similarities to other regions. Syro-Phoenician, Egyptian, and Mesopotamian influences are visible, and a plaza or courtyard surrounding the sacred residence of the god, marked with stones, is a feature common throughout ancient Semitic religions. De Vaux found earlier evidence of this practice among the Hebrews surviving in the two stones that Joshua placed at Gilgal (Joshua 4:20) and the marking of Mount Sinai by Moses (Ex. 19:12), and in the forbidden zone surrounding the tent which was the predecessor of the Temple. According to De Vaux, contemporary Muslims' designation of certain areas, especially that surrounding Mecca, as inviolate haram represents a comparable practice.[5]

The Biblical text states that Solomon received aid from Hiram, the King of Tyre, in the construction of his buildings. This aid involved not only material (cedarwood, etc.), but architectural direction and skilled craftsmen. According to De Butt, the tripartite division of the Temple is similar to that found in 13th century BCE temples at Alalakh in Syria and Hazor in the upper Galilee. A 9th century BCE temple at Tell Tayinat also follows this plan.[5] Phoenician temples varied somewhat in form, but were similarly surrounded by courts. [citation needed]

Among the details which, according to [specify] were probably copied from Tyre, were the two pillars Jachin and Boaz. Herodotus (ii. 44) says that the temple at Tyre contained two such pillars, one of old tin. According to most translations of 1 Kings 7:13-22, the two pillars of Solomon's Temple were cast of brass, though some believe[11][12] the original Hebrew word used to describe their material, "nehosheth", is actually either bronze or copper, because the Hebrews were unfamiliar with the metal zinc, which along with copper, is required to create brass. The ornamentation of palm trees and cherubim were also probably derived from Tyre, because Ezekiel (28:13, 14) represents the King of Tyre, who was high priest also, as being in the "garden of God". Probably both at Tyre and at Jerusalem the cherubim and palm tree ornaments were remnants of an earlier conception—that the abode of God was a "garden of Eden." The Tyrians, therefore, in their temple imitated to some extent the primitive garden, and Solomon borrowed these features. [citation needed]

The Solomonic Temple's plan has also been compared to that of the Ain Dara temple.

Other Near Eastern temples

Several temples in Mesopotamia, many in Egypt, and some of the Phoenicians are now known. In Babylonia the characteristic feature was a ziggurat, or terraced tower, evidently intended to imitate the mountains on which the gods resided. The chamber for the divine dwelling was at its top. The early Egyptian temples consisted of buildings containing two or three rooms, the innermost of which was the abode of the deity. A good example is the granite temple near the sphinx at Giza. The Middle Kingdom (12th dynasty) added obelisks and pylons, and the New Kingdom (18th dynasty) hypostyle halls. Solomon's Temple was not a copy of any of these, nor of the Phoenician buildings, but embodied features derived from all of them. It was on the summit of a hill, like the altar of Ba'al on Mount Carmel and the sanctuaries of Mount Hermon, and like the Babylonian idea of the divine abode. It was surrounded by courts, like the Phoenician temples and the splendid temple of Der al-Bakri at Thebes. Its general form is reminiscent of Egyptian sanctuaries and closely matches that of other temples in the region, as described above. [citation needed]

According to [specify], the two pillars Jachin and Boaz had their parallel not only at Tyre but at Byblos, Paphos, and Telloh. In Egypt the obelisks expressed the same idea. The Jewish Encyclopedia stated that "All these were phallic emblems, being survivals of the primitive Hamito-Semitic maẓẓebah",[13] Jachin and Boaz were really isolated columns, as Schick has shown[14], and not, as some have supposed, a part of the ornamentation of the building. Their tops were crowned with ornamentation as if they were lamps; and W. R. Smith supposed (l.c. p. 488 [specify]) that they may have been used as fire-altars, positing that they may have contained cressets for burning the fat.

Influence on later buildings

 
The floorplan of El Escorial was designed to replicate the layout of Solomon's Temple.[15]

Many later buildings have been designed as replicas of Solomon's Temple. The structure of this temple and its successor built by Herod the Great was an influence in Juan Bautista de Toledo's design for the Escorial Monastery in Spain (1563-1584)[16]. The 6th-century Church of St. Polyeuctus in Constantinople was also said to have been built with the dimensions of the Temple in mind.[17]

Modern temple architecture of The Church of Jesus Christ of Latter-day Saints has influences from Christian interpretations of biblical descriptions of Solomon's Temple. Each of the 125 operating temples has a baptismal font which is supported by 12 oxen patterned after the brazen Sea described in 1 Kings 7:23-26. Three of the church's early temples exteriors were patterned loosely on the design of Solomon's Temple. [citation needed]

Modern events

On December 27, 2004 it was reported that the Israel Museum in Jerusalem had alleged that the ivory pomegranate that some scholars believed had once adorned a sceptre used by the high priest in Solomon's Temple may not be related to the Temple. This artifact was the most important item of biblical antiquities in its collection; it had been part of a traveling exhibition at the Canadian Museum of Civilization in 2003. The report described the thumb-sized pomegranate, which is a mere 44 millimetres in height, as being inscribed "... with ancient Hebrew letters said to spell out the words 'Sacred donation for the priests in the House of YHVH.'" The Israel Museum now believes that the artifact actually dates back to the 14th or 13th century BCE, and there is much dispute over the age of the inscription. Some experts fear that this discovery is part of an international fraud in antiquities; Israeli authorities have charged five people.[18]

On May 3, 2007, in Jerusalem, a group of American, French and Israeli scholars met in attempt to resolve differences over whether the Ivory Pomegranate Inscription was authentic or a forgery, with no conclusion resulting. [19]

Historical depictions and notable mentions

See also

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General

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Persons
Prominent personalities of the First Temple period

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Places
Sites and places of the First Temple period

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Footnotes

  1. ^ Peter J. Leithart, 1&2 Kings, Brazos Theological Commentary on the Bible p. 254 (2006).
  2. ^ Peter J. Leithart, 1&2 Kings, Brazos Theological Commentary on the Bible p. 258 (2006).
  3. ^ Peter J. Leithart, 1&2 Kings, Brazos Theological Commentary on the Bible p. 263 (2006).
  4. ^ http://www.biblegateway.com/passage/?search=2%20Kings%2025;&version=47;
  5. ^ a b c d e f De Vaux, 1961.
  6. ^ New Proposed Location for Solomon's Temple
  7. ^ Exclusive: Dumped Temple Mount Rubble Yields Jewish Artifacts - Jewish World - Israel News - Arutz Sheva
  8. ^ The Temple Mount Archaeological Destruction
  9. ^ Solomon's Temple Artifacts Found by Muslim Workers
  10. ^ Finkelstein, Israel, and Silberman, Neil Asher, The Bible Unearthed : Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts, Simon & Schuster 2002, ISBN 978-0684869131
  11. ^ Bible Dictionary
  12. ^ King Solomon's Temple, Alex T. Brand
  13. ^ W. R. Smith, "Rel. of Sem." 2d ed., p. 208, and Schmidt, "Solomon's Temple," pp. 40 et seq.
  14. ^ "Die Stiftshütte, der Tempel in Jerusalem," etc., pp. 82 et seq.
  15. ^ Juan Rafael de la Cuadra Blanco (2005). «King Philip of Spain as Solomon the Second. The origins of Solomonism of the Escorial in the Netherlands», en The Seventh Window. The King's Window donated by Phillip II and Mary Tudor to Sint Janskerk (1557), p. 169-180 (concept & editing Wim de Groot, Verloren Publishers, Hilversum ed.). ISBN 90-6550-822-8.
  16. ^ Simbology (sic) and projective genesis in architecture: El Escorial and the Temple of Solomon, by Juan Rafael de la Cuadra Blanco, Ph. Dr. Architect.
  17. ^ Hamblin, William J.; Seeely, David Rolph (2007). Solomon's Temple: Myth and History. Thames and Hudson. p. 109.
  18. ^ The New York Times, December 30, 2004 (subscription required)
  19. ^ Pomegranate Inscription: Forgery or Authentic?, May 3, 2007
  20. ^ Clayton, Peter and Price, Martin: The Seven Wonders of the Ancient World (Routledge, 1988), pp. 162-63.

General references

  • Finkelstein, Israel (2006). David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition. Free Press. ISBN 0-7432-4362-5. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  • Finkelstein, Israel. The Bible Unearthed: Archaeology's New Vision. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  • Benjamin Mazar, The Mountain of the Lord (Doubleday, NY, 1975) ISBN 0-385-04843-2.
  • Roland De Vaux (tr. John McHugh), Ancient Israel: Its Life and Institutions (NY, McGraw-Hill, 1961).
  • Goldman, Bernard, The Sacred Portal: a primary symbol in ancient Judaic art, Detroit : Wayne State University Press, 1966. It has a detailed account and treatment of Solomon's Temple and its significance.
  • Hamblin, William and David Seely, Solomon's Temple: Myth and History (Thames and Hudson, 2007) ISBN 0500251339
  •   This article incorporates text from a publication now in the public domain: Easton, Matthew George (1897). Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons. {{cite encyclopedia}}: Missing or empty |title= (help)
  •   This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). The Jewish Encyclopedia. New York: Funk & Wagnalls. {{cite encyclopedia}}: Missing or empty |title= (help)

Further reading

  • Robins, E. C. (1887). The temple of Solomon: A review of the various theories respecting its form and style of architecture.-The ethics of art; two lectures. London: Whittaker &.

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