Temple of Jerusalem

The Temple in Jerusalem was originally built in ancient Jerusalem in c. 10th century B.C.E. Also known as Solomon's Temple, it was the national center of Israelite religious life, especially for the offering of sacrifices, but also as a cultural and intellectual center. It was located on Jerusalem's Temple Mount and, after being destroyed an rebuilt, remained as the cetnral sactuary of Judaiam until it was destroyed again in 70 C.E. It remains an important focus of Jewish prayers, and its site is a place of pilgrimage to this day.

According to the Hebrew Bible, the original Temple replaced the Tabernacle of Moses. This Temple was destroyed in 586 B.C.E. by the Babylonians and was rebuilt in stages after the Jews returned from exile. Herod the Great expanded and rebuilt it once again in the late first century B.C.E. It was destroyed once more in 70 C.E. by the Romans. The site of the Temple is now occupied the the Al Aksa Mosque, one of the holiest shrines for the Muslim faith.

File:Secondtempleplan.jpg

A drawing of Herod's Temple in Jerusalem

First, Second, and Third Temples

A model of the Temples.

As many as five distinct sacrificial sanctuaries stood in succession on the Temple Mount in Jerusalem:

King David's Altar was the first construction on the site of the temple. Second Samuel 24:18-24 describes a sacrificial altar on the future temple site, built on a former threshing floor.
Solomon's Temple was built in approximately the 10th century B.C.E. It was destroyed by the Babylonians under Nebuchadnezzar II of Babylon in 586 B.C.E.
The Second Temple was built after the return from the Babylonian Captivity, around 536 B.C.E.
Herod's Temple was a massive rebuilding of the Second Temple including turning the entire Temple Mount into a giant square platform. Herod's Temple was destroyed by Roman troops under general Titus in 70 C.E.
During the Bar Kochba revolt in c. 135 C.E., and also from from about 610 to 620 C.E., the priesthood began anew the sacricial service in small buildings. However, these two "temples" are hypothetical, and their existence is contested. There was also an aborted project by the Roman emperor Julian the Apostate (361-363) to allow the Jews to build a "Third Temple", part of Julian's program of restoring local religious cults.

By custom, Herod's Temple is not called the "Third Temple" because the priesthood kept the animal sacrifices and other ceremonials going without interruption during the entire reconstruction project. While Herod's temple itself was subsequently destroyed, the mammoth Temple Mount platform complex still exists and currently supports the Dome of the Rock and Al-Aqsa mosques. It is the western wall of this complex that is today known as the "Wailing Wall", one of Judaism's most holy sites.

Construction and Description

While contempory scholarship challenges the Bible's story of the First Temple's contruction as either anarchonistic or exaggerated, the account is worth considering in some detail.

File:Temple-consecration.jpg

Consecration of Solomon's Temple, with the "brazen sea" pictured in the background.

Before his death, King David reportdly provided materials in great abundance for the building of the temple on the summit of Mount Moriah (1 Chronicles 22:14; 29:4; 2 Chronicles 3:1), where he had purchased a threshing floor from Araunah the Jebusite (2 Sam. 24:21 et seq.), on which he offered sacrifice.

King Solomon prepared additional materials for the building. From subterranean quarries at Jerusalem he obtained huge blocks of stone for the foundations and walls of the temple. Solomon also entered into a pact with Hiram I, king of Tyre, for the supply of whatever else was needed for the work, particularly timber from the forests of Lebanon(1 Kings 5). Solomon also provided for a sufficient water supply for the temple by creating vast cisterns, into which water was conveyed by channels from the "pools" near Bethlehem. One of these cisterns, the "great sea," was reportedly capable of containing three million gallons

The great building began, under the direction of skilled Phoenician workmen, in the fourth year of Solomon's reign. The building followed the Phoenician model, which makes the Bible's description an important source for historians regarding the layout of Phoenician temples, and vice versa. The Biblical account reports that this involved 100,000 talents (3,000 tons) of gold and 1,000,000 talents (30,000 tons) of silver. Scholars agree, however, that these figures must be highly exaggerated. Thousands of laborers and skilled artisans were reportedly employed in the work, many of them of them non-Israelite slaves whom the bible identifies as survivors of the wars of conquest in Canaan.

The building is described as 60 cubits (27 m) long, 20 cubits (9 m) wide, and 25 (in the Greek text) or 30 (in the Hebrew) cubits (14 m) high. At length, in the Autumn of the eleventh year of his reign, seven and a half years after it had been begun, the temple was completed. For thirteen years there it stood, on the summit of Moriah, silent and unused. The reasons for this strange delay in its consecration are unknown. At the close of these thirteen years, preparations for the dedication of the temple were made.

According to biblical tradition, the Ark of the Covenant was solemnly brought from the tent in which David had deposited it to the placed prepared for it in the Temple. Then Solomon ascended a platform which had been erected for him, in the sight of all the people, and lifting up his hands to heaven poured out his heart to God in prayer (1 Kings 8; 2 Chr. 6, 7). The feast of dedication, which lasted seven days, followed by the feast of tabernacles, marked a new era in the history of Israel. On the eighth day of the feast of tabernacles, Solomon dismissed the vast assemblage of the people.

Description

A sketch of Solomon's Temple based on biblical descriptions.

Descriptions of the Temple differ according both to interpretation and the differign accounts of the Temple in various biblical books. The following enumeration is largely based on Easton's Bible Dictionary and the Jewish Encyclopedia:

The Debir: the oracle or Most Holy Place (1 Kings 6:19; 8:6), called also the "inner house" (6:27), and the "Holy of Holies" (Heb. 9:3). In it was housed the sacred Ark of the Covenant. It was 20 cubits in length, breadth, and height. It was floored and wainscotted with cedar (1 Kings 6:16), and its walls and floor were overlaid with gold (6:20, 21, 30). It contained two huge gold-plated 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. Standing side by side, the wings of these impressive statues touched the wall on either side and met in the center of the room. The entire holy place was reportedly overlaid with gold (2 Chr. 4:22) and contained an embroidered linen veil of blue, purple and crimson. (2 Chr. 3:14; compare Exodus 26:33). It had no windows (1 Kings 8:12). It was considered the dwelling-place of God, in which his holy presence was enthroned on the cherubim and commemorated in the Ark of the Covenant. In some accounts, only the High Priest was allowed to enter the Holy of Holies.

The Hekal: the Holy Place, 1 Kings 8:8-10, called also the "greater house" (2 Chr. 3:5); the word itself also means "palace"^[1]. It was of the same width and height as the Holy of Holies, but longer, being 40 cubits in length. Its walls were lined with cedar, on which were carved figures of cherubim, palm-trees, and open flowers, all overlaid with gold. Chains of gold 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, again 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 (usually discounted) that this porch was 120 cubits high. In the porch stood the two great 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^[2].

Surrounding the building were the court of the priests (2 Chr. 4:9), called the "inner court" (1 Kings 6:36) and the great court, which surrounded the whole temple (2 Chr. 4:9). Here the common 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 huge brazen sea (4:2-5, 10), and ten lavers (1 Kings 7:38, 39). From 2 Kings 16:14 it is learned 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, 10 cubits wide and 5 deep, rested on the backs of twelve bronze oxen (1 Kings 7:23-26). The Book of Kings gives its capacity as "two thousand baths"; the Chronicler inflates this to three thousand (2 Chr. 4:5-6) and states that its purpose was to afford opportunity for the ablutions of the priests. 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.

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.

Note: Archaelogists, have called into question existence of so grand a building project in 10th c. Jerusalem as is described by the Bible. According to this theory, Judah was too sparsely populated, and Jerusalem far too small a village in David and Solomon's day to have supported a building project on the scale described. Scholars suggest that if a Temple indeed existed in Solomon's day, it must have been much smaller than the one described. A possible alternative explanation is the the Temple was built later in Judah's history and then ascribed to Solomon's era, seen by the biblical authors as a Golden Era of unrivaled wealth, power, and religious purity.

The Religion of the Temple

Devoted to The Lord

The Jerusalem Temple is portrayed in the biblical account as belonging exclusively to the Israelite God Yahweh ("The Lord"). However, during the First Temple period, the bible reports several instances in which other deities were also honored in this sanctuary. Some authorities believe that the "Yahweh-only" principle did not come to the fore until late in the period of the Divided Kingdoms, at which time the "Deuteronimistic history" contained in the Books of Kings was written. Before this time it seems that Israelite religion may have acknowledged Yahweh (also call El in the Bible) a the chief deity while also recognizing the existence of other lesser deities such as Baal (portrayed as El's son in the Canaanite pantheon) and Ashera (portrayed as El's consort). Moreover, parts of the bible acknowledge the real existence of other the non-Israelite deities, forbidding their worship to Israelites but not to gentiles.

File:Hezekaih-bronze-serpent.jpg

King Hezekiah removed the bronze serpent of Moses.

That biblical history indicates that in Solomon indeed honored the gods of his foreign wives as well as the Israelite God. However it does not say that Solomon worshipped these gods in the Temple itself. The Temple is portrayed as being devoted to the worship of Yahweh only. Later Kings, however, did reportedly introduce the worship of other deities in the Temple. For example:

King Ahaz and earlier rulers removed gold and silver sacred treasures from the Temple to pay tribute demanded by Syrian and Assyrian kings. The Temple seems to have fallen into disrepair and disuse as a result. "They... shut the doors of the portico and put out the lamps. They did not burn incense or present any burnt offerings at the sanctuary to the God of Israel". (2 Chron. 29:7)

King Hezekiah, the son of Ahaz, effected repairs and re-consecrated the Temple. He carried on a campaign against non-Yahwistic religious practices, in which also destroyed the bronze serpent of Moses, originally an authorized object of faith, but now seen as idolatrous. (2 Kings 18 4)

King Manasseh (ealy seventh century B.C.E.) erected an "Ashera pole" and several altars in the Temple devoted to various Canaanite deities. During his 55-year reign as well as the 22-year reign of his son Amon, the Yahweh-only principle was abandoned, and the Temple became a cosmopolitan religious center honoring the various deities of Judahs diverse population.

By the time of King Josiah (late seventh century B.C.E.) the bible reports that in addition to the above-mentioned pagan shrines, the Temple housed sacred male prostitutes, women who wove clothing for the goddess Asherah, and "articles made for Baal and Asherah and all the starry hosts". (2 Kings 23)

Josiah instituted an agressive campaign to rid the Temple of Canaanite religious practices, centralize the priesthood in Jerusalem, and repress non-Yahwistic religion throughout his kingdom. This campaign went beyond previous attempts at reform in both scope and zeal, aiming at Yahwist "high places" as well as shrines devoted to Baal and Ashera worship. It extended even to the former territory of the Northern Kingdom of Israel, where Josiah supervised the destruction of the Israelite shrine at Bethel, whose original altar had reportedly been established by Abraham himself.

Intellectual and Cultural Significance

The Temple was an important symbol of national unity. It's size, architectural glory, rich treasures, and the power of its God represented the Israelite and Jewish nation to the world. It was also a key center of literacy and learning. Here, priests not only copied holy scriptures, but wrote psalms, histories, and wisdom literature. The Temple was the locus of important political movements and spawned several coups against rulers who did not pay heed to priestly and prophetic advice. In its courts, prophets such as Jeremiah denounced religious complacency, warning that social justice is even more important to God than sacrifices. In its bowels royal infants were sheltered from palace intrigues which targeted them for murder, and sacred scrolls were uncovered that launched dramatic religioius reforms.

Scholars debate how much all of this affected the masses of people. Jerusalem was only one of several important cities during the First Temple period, and the majority of people lived in the countryside in any case. Even in those times when Yahwistic kings ruled and attempted to unify the religious tradition, there are indications (both biblical and archaelogical) that for most people, religion was not exclusively Yahwistic. In the Second Temple period, however, the monotheistic tradition prevailed not only in Jerusalem, but through the land of Judea.

The Centrality of Jerusalem

The Bible stipulates that before Solomon's time, Israelite worship and sacrifice took place at various "high places", supervised by both priests and prophets. After the Temple's establishment, however, it became the national shrine. A movement aimed at centralization centering on Jerusalem ebbed and waned over the next four centuries.

After Israel split from Judah during the reigns of Solomon's son Rehoboam, the Northern king Jerobaom built two rival national shines: one at the ancient high place of Bethel a few miles north of Jerusalem, the other near the border of today's Lebanon in the territory of Dan. These rival shrines were denounced by the biblical authors, who emphasized the centrality of Jeruslam and also critized the erection of golden bull-calf statues at these shrines. (Critics point out that in so doing them turned a blind eye to the large statues of bronze bulls and golden cherubim in the Jerusalem Temple.)

Local high places also continued to operate during the period without disapproval from the biblical writers. Roving prophets such as Elijah, Elisha, and members of the prophetic "guilds" offered sacrfice at various high places: Jericho, Gibeah, Shechem, and most famously, Mr. Carmel. Of particular interest historical is the high place at Gerizim, an exclusively Yahwistic shrine seen by the Samaritans as the one true authorized place of sacrifice. This shrine recieves little attention the Hebrew Bible, but is mentioned in the New Testament as the holy place of the Samaritans, and remains the center of the modern Samaritan-Israelite sect today.

As part of Josiah's centralization campaign, Yahwist priests operating at the high places were required to report to the Jerusalem Temple, and archaelogists have confirmed that some local shrines indeed ceased operation during this period.

After the Jews returned from exile and rebuilt the Temple in Jerusalem, it became the unrivaled Temple of the Jews. However, the Samaritan-Israelites —those who had not gone into exile and allegedly intermarried with gentiles — established their own Temple at Mt. Gerizim. Although the near extinction of the Samaritans renders the point practically moot, the centrality of Jerusalem vs. Gerizim remains a bone of contention between the two peoples to this day.

Ceremony and Sacrifice

Sacrifices of various types were central to the Temple's funtion. Priests offered both animal and vegetable sacifices on behalf of both king and people. Specifications are given particularly in the books of Leviticus and Deuteronomy. However, it should be noted that the biblical tradition sacrifice is thought by contemporary scholars to have emerged rather late in the period of Kings and did not reach its final form until after the Jews returned from exile in Babylon. Thus, many of the ceremonies described in the biblical books may be more characteristic of the Second Temple period than of the time of Solomon's Temple.

File:Brazen-altar.jpg

The brazen altar in the court of the priests

From the Psalms and other liturgical works can be derived a rich tradition of procession, song, dance, religious festival, priestly devotions, and royal enthronement rituals centering on the Temple. Again, some of these may date to the Second Temple period, but some undoubtedly go back to the time of the First Temple. Space prevents a detailed examination of these phenomena. The follwoing examples of Temple-centered psalmistry will suffice:

Psalm 27:4

One thing I ask of the Lord,

this is what I seek: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to seek him in his temple.

Psalm 100

Shout for joy to the Lord, all the earth.

Worship the Lord with gladness; come before him with joyful songs. Know that the Lord is God. It is he who made us, and we are his; we are his people, the sheep of his pasture. Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name. For the Lord is good and his love endures forever; his faithfulness continues through all generations.

Psalm 122

I rejoiced with those who said to me,

"Let us go to the house of the Lord." Our feet are standing in your gates, O Jerusalem. Jerusalem is built like a city that is closely compacted together. That is where the tribes go up, the tribes of the Lord, to praise the name of the Lord according to the statute given to Israel.

Comparison with other temples

The Temple has recognizable similarities to other temples of its time and region. Syro-Phoenician, Egyptian, and Mesopotamian influences are visible. A plaza or courtyard surrounding the sacred residence of the god, marked with stones, is a feature common throughout ancient Semitic religions. Earlier evidence of this practice among the Hebrews survives in the twelve 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. Even today the Muslims designate certain areas, especially that surrounding Mecca, as inviolate haram ^[3].

Phoenician and Canaanite

The Biblical text makes it clear that Solomon received aid from Hiram, the King of Tyre, in the construction of his buildings. This aid involved not only material (cedar-wood, etc.), but architectural direction and skilled craftsmen. Amongst them was the coppersmith Hiram (the son of a Tyrian father and Israelite mother, not to be confused with the king). Its tripartite division is similar to that found in 13th century B.C.E. temples at Alalakh in Syria and Hazor in the upper Galilee; a 9th century B.C.E. temple at Tell Tayinat also follows this plan^[4]. Phoenician temples varied somewhat in form, but were similarly surrounded by courts.

Among the details which were probably copied from Tyre were the two pillars Jachin and Boaz. Herodotus (ii. 44) says that the temple at Tyre contained two such, one of emerald and the other of fine gold. In the same way the ornamentation of palm trees and cherubim were probably derived from Tyre, for 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 survivals 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.

Similarly, the bronze altar was a Phoenician innovation; and probably the same is true of the bronze implements which were ornamented with palm-trees and cherubim. The Orthodox Israelitish altar was of earth or unhewn stone. The Decalogue of Ex. 20 prohibited the making of graven images, while that of Ex. 34 prohibited the making of molten gods; and the Deuteronomic expansions prohibited the making of any likeness whatever. All these are, to be sure, later than Solomon's time; but there is no reason to believe that before that time the Hebrews had either the skill or the wealth necessary to produce ornamentation of this kind. Solomon's Temple embodied features derived from all of many surrounding culures. 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 reminds one of Egyptian sanctuaries and closely matches that of other temples in the region, as described above. 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.

A miniature world

The chambers which surrounded the Holy Place in Solomon's Temple are said in 1 Chr. 28:12 to have been storehouses for the sacred treasure. These are paralleled in Babylonian and Egyptian temples by similar chambers, which surrounded the naos, or hypostyle hall, and were used for similar purposes. The "molten sea" finds its parallel in Babylonian temples in a great basin called the "apsu" ('deep'). As the ziggurat typified a mountain, so the apsu typified the sea. The Temple thus became a miniature world. This apsu was used as early as the time of Gudea and continued in use till the end of Babylonian history; it was made of stone and was elaborately decorated. In Solomon's Temple there was nothing to correspond to the hypostyle hall of an Egyptian temple; but this feature was introduced into Solomon's palace. The "house of the forest of Lebanon" and the "porch of pillars" remind one strongly of the outer and the inner hypostyle hall of an Egyptian temple.

Raids and destruction

According to the Bible, the temple was pillaged many times during the course of its history:

by king Shishak of Egypt (1 Kings 14:25, 26);
by king Jehoash of Israel (2 Kings 14:14);
by king Ahaz of Judah (2 Kings 16:8, 17, 18);
by king Hezekiah of Judah to pay king Sennacherib of Assyria (2 Kings 18:15, 16).
by king Nebuchadnezzar II of Babylon who pillaged and destroyed it (2 Kings 24:13; 2 Chr. 36:7). He burned the temple, and carried all its treasures with him to Babylon (2 Kings 25:9-17; 2 Chr. 36:19; Isaiah 64:11).

These sacred vessels were, at the end of the Babylonian Captivity, restored to the Jews by Cyrus (Ezra 1:7-11).

Jewish views

Destruction of the Temple of Jerusalem, by Francesco Hayez

Ever since its destruction in 70 C.E., Jews have prayed that God will allow for the rebuilding of the Temple. This prayer is a formal part of the thrice daily Jewish prayer services.

Not all rabbis agree on what would happen in a rebuilt Temple. It has traditionally been assumed that some sort of animal sacrifices would be reinstituted, in accord with the rules in Leviticus and the Talmud. However there is another opinion, beginning with Maimonides, that God deliberately has moved Jews away from sacrifices towards prayer, as prayer is a higher form of worship. Thus, many rabbis — especially in the Reform tradition — hold that sacrifices would not take place in a rebuilt Temple, assuming an such Temple is constructed.

A few, very small, Jewish groups support constructing a Third Temple today, but most Jews oppose this, for a variety of reasons. Most religious Jews feel that the Temple should only be rebuilt in the messianic era, and that it would be presumptuous of people to force God's hand, as it were. Additionally, many Jews are against rebuilding the Temple due to the enormously hostile reaction from Muslims that would likely result.

The question surrounding the status of The Third Temple is compounded by much mystery, uncertainty, controversy, and debate, but it does have roots in Hebrew Biblical texts and in both Judaic scholarship and the traditional Jewish prayers.

'''Orthodox Judaism''' believes and prays that the Temple will be rebuilt and that the sacrificial services, known as the korbanot will once again be practiced with the rebuilding of a Third Temple.

'''Conservative Judaism''' has modified these prayers; its prayerbooks call for the restoration of Temple, but do not ask for resumption of animal sacrifices. Most of the passages relating to sacrifices are replaced with the Talmudic teaching that deeds of loving-kindness now atone for sin.

'''Reform Judaism''' calls neither for the resumption of sacrifices nor the rebuilding of the Temple, although some new Reform prayerbooks are moving towards calling for the latter as an option.

Christian views

According to the Gospels, Jesus came with his followers to Jerusalem during the Passover festival, and created a disturbance in the Temple by overturning the tables of the moneychangers and driving them out.

Protestant view

The dominant view within Protestant Christianity is that animal sacrifices within the Temple were a foreshadowing of the sacrifice Jesus made for the sins of the world, through his death. As such they believe there is no longer a need for the physical temple and its rituals.

File:Christian-van-adrichom JERVSALEM-et-suburbia-eius detail-solomon-temple 1-1497x1000.jpg

Artist depiction of the Temple (Drawing by Christian van Adrichom(1584).)

Those Protestants who do believe in the importance of a future rebuilt temple (viz.,some dispensationalists) hold that the importance of the sacrificial system shifts to a Memorial of the Cross, given the text of Ezekiel Chapters 39 and following (in addition to Millennial references to the Temple in other OT passages); since Ezekiel explains at length the construction and nature of the Millennial temple, in which Jews will once again hold the priesthood; some others perhaps hold that it was not completely eliminated with Jesus' sacrifice for sin, but is a ceremonial object lesson for confession and forgiveness (somewhat like water baptism and Communion are today); and that such animal sacrifices would still be appropriate for ritual cleansing and for acts of celebration and thanksgiving toward God. Some dispensationalists believe this will be the case with the Second Coming of Christ when Jesus reigns over earth from the city of Jerusalem.

It should be noted, however, that the book of Daniel states that the end of the world will occur shortly after sacrifices are ended in the newly rebuilt temple. (Daniel 12:11)

However, in contrast to both the dominant Protestant view and the view of many dispensationalists just mentioned, many evangelicals (especially those who call themselves Messianic) believe that there will be a full restoration of the sacrificial system in Ezekiel's temple and that it will be more than just a memorial of the cross. These sacrifices, according to this Messianic view, will be just as expiatory as those under the Mosaic Law. According to that view, while the so-called Antichrist will put an end to the sacrificial system during the Tribulation (Dan. 9:27, 11:31, 12:11), the arrival of the true Messiah will inaugurate the building of Ezekiel's Temple (see Ezekiel 40-44). This view holds that the Prince of Israel (the human descendant of David who will rule in the Kingdom) will provide the regular sacrifices (Ezek. 45:17), including sin offerings for himself and the people (Ezek. 45:22). In this view the Prince of Israel is parallel in many ways to the hoped-for messiah of traditional Judaism. Also, this view (like Orthodox Judaism) looks for and encourages both the rebuilding of the Third Temple and the resumption of animal sacrifices. It sees no conflict between claiming Christ as the final sacrifice for sin and at the same time participating in animal sacrifices for sin in the temple of the Messianic Kingdom, since the sacrifice of Christ brings spiritual cleansing, while animal sacrifices have dealt and will deal only with the cleansing of the flesh. While this view shares much in common with dispensationalism, it is at its core not dispensationalist.

Roman Catholic and Eastern Orthodox view

The Catholic and Orthodox churches believe that the Eucharist, which they believe to be one in substance with the one self-sacrifice of Christ on the Cross, is a far superior offering when compared with the merely preparatory temple sacrifices, as explained in the Epistle to the Hebrews. They also believe that the Christian church buildings where the Eucharist is celebrated are the legitimate successors of the temple; going so far as to call their church buildings "temples". Therefore they do not attach any significance to a possible future rebuilding of the Jerusalem Temple.

LDS Restorationist view

The neutrality of this article or section is disputed.
Please see the discussion on the talk page.

Joseph Smith, Jr. taught that not only would the Temple in Jerusalem be rebuilt, but that its counter-part, another temple, would be built in the United States. This belief is held by more than 12 million members of the various churches of the Latter-day Saint movement, the largest of which is the Church of Jesus Christ of Latter Day Saints ("LDS Church"). The land where the temple was prophesied to be built is in Independence, Missouri, where it is cared for by the Church of Christ (Temple Lot). Thus, the land on which the LDS Church would presumably build this Temple is not currently owned by the LDS Church. Originally the Temple in Independence was planned to be constructed in the 1830s. The building of that Temple by the LDS Church was postponed for a more suitable time. A later attempt to build this temple by one of the LDS offshoots in the late 1920s did not come to completion, as the Great Depression began then. This temple is known also as the temple of New Jerusalem, or Zion around which a magnificent city is to be developed.

Rebuilding the Temple today

The Dome of the Rock and Al-Aqsa Mosque were built on the site of the destroyed Jewish Temples several centuries after the destruction of the Jewish Temple. The Temple Mount is believed by Muslims to be the place where the prophet Mohammed ascended to heaven.

Any attempt to demolish the Muslim shrines and replace them with a Jewish temple would be dangerous in today's political and religious climate. Nevertheless, the idea of rebuilding the Temple somewhere else is impossible according to accepted Jewish legal opinion, including the preeminent Jewish legal authority, the currently reconstituted Sanhedrin.

Modern controversy over location of the Temple site

A stone (2.43×1 m) with Hebrew inscription "To the Trumpeting Place" excavated by Benjamin Mazar at the southern foot of the Temple Mount is believed to be a part of the Second Temple.

In 1999 Dr. Ernest L. Martin published a controversial book called The Temples that Jerusalem Forgot based upon the idea of Ory Mazar, son of Professor Benjamin Mazar of Hebrew University. In 1995 Dr. Martin wrote a draft report to support this theory. He wrote: "I was then under the impression that Simon the Hasmonean (along with Herod a century later) moved the Temple from the Ophel mound to the Dome of the Rock area."

However, after studying the words of Josephus concerning the Temple of Herod, which was reported to be in the same general area of the former Temples, he then read the account of Eleazar who led the final contingent of Jewish resistance to the Romans at Masada which stated that the Roman fortress was the only structure left by 73 C.E. "With this key in mind, I came to the conclusion in 1997 that all the Temples were indeed located on the Ophel mound over the area of the Gihon Spring". This theory implied that Judaism was fighting to preserve the wrong location, which in turn sparked reactions from Muslims.

The Temples that Jerusalem Forgot by Dr. Martin was made even more controversial due to the fact that he had previously spent five years engaged in excavations near the Western Wall in a joint project between Hebrew University and Ambassador College, publisher of The Plain Truth magazine edited by Herbert W. Armstrong.

There are even more controversial theories that claim that the Temple was not in Jerusalem at all, but in Jericho, somewhere in Saudi Arabia, in Scotland, in South America, etc. However, none of these theories is taken seriously by the vast majority of archaeologists, historians or theologians.

Archaeological evidence

Archaeological excavations have found one hundred mikvaot (ritual immersion pools) surrounding the area known as the Temple Mount or Haram as-Sharif. This is strong evidence that this area was considered of the utmost holiness in ancient times and could not possibly have been a secular area. However, it does not establish where exactly within the area was the Temple located.

Recent artifact controversy

On December 27, 2004, it was reported in the Toronto-based The Globe and Mail that the Israel Museum in Jerusalem discovered that the ivory pomegranate that everyone believed had once adorned a scepter used by the high priest in Solomon's Temple was a fake. 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. Experts fear that this discovery is part of an international fraud in antiquities. The report described the thumb-sized pomegranate, which is a mere 44 mm 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." Some archaeologists contend that this artifact really belongs to the Late Bronze period. However, there is a school of thought that Solomon and his Temple belong in the Late Bronze period, which would make the controversy an unnecessary and spurious one.

Notes

^ The Yearly Gold Production at www.goldsheetlinks.com
^ The Skeptic's Annotated Bible
^ The notes in the New Oxford Annotated Bible - New Revised Standard Version
^ De Vaux, 1961
^ De Vaux, 1961
^ De Vaux, 1961
^ De Vaux, 1961
^ De Vaux, 1961
^ De Vaux, 1961
^ W. R. Smith, "Rel. of Sem." 2d ed., p. 208, and Schmidt, "Solomon's Temple," pp. 40 et seq.
^ "Die Stiftshütte, der Tempel in Jerusalem," etc., pp. 82 et seq.
^ The New York Times, December 30, 2004 (subscription required)

External links

"Solomon's Temple". Phoenicia.org.
Badillo, Tony, "Solomon's Temple".
Telushkin, Joseph, "The Temple". Jewish Literacy (Jewish Virtual Library).
Magickal Temple of Solomon
Larkin, George, "Solomon's Temple Spiritualized". London, Two Swans without Bishopgate. 1688.
Nat, Arnold vander, "The Temple of Jerusalem".
Wells, Steve, "The Skeptic's Annotated Bible".
The model of temple of Solomon
Emperor Julian the Apostate (r. 361-363 C.E.) plan to rebuild the Temple
Julian the Apostate and the Holy Temple
Location of Temples
Haaretz article describing contemporary Muslim views
The Temples of Jerusalem in Islam Qur'anic and other references analyzed, by Martin Kramer
Paul,The Temple And New Covenant Sacrifices
Seek Out the Welfare of Jerusalem Analytical studies by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson on the Rambam's rulings concerning the construction and the design of the Beis HaMikdosh.

References
ISBN links support NWE through referral fees

Jewish Encyclopedia Temple of Solomon
De Vaux, Roland (tr. John McHugh), Ancient Israel: Its Life and Institutions (NY, McGraw-Hill, 1961)

This entry incorporates text from the public domain Easton's Bible Dictionary, originally published in 1897. This article incorporates text from the 1901–1906 Jewish Encyclopedia, a publication now in the public domain.

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Temple of Jerusalem

Contents

First, Second, and Third Temples