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 A Greek language inscription from Herod's Temple, late 1st century BCE. It warns gentiles to refrain from entering the Temple enclosure, on pain of death.
(larger image) was a massive expansion of the Second Temple along with renovations of the entire Temple Mount. Herod the Great's expansion project began around 19 BCE. The renovation by Herod began with the building of giant underground vaults upon which the temple would be built so it could be larger than the small flat area on top of Mount Moriah. Ground level at the time was at least 20 ft. (6m) below the current level, as can be seen by walking the Western Wall tunnels. The edge of this platform remains everywhere; part of it forms the Western Wall.
In 1948, Jordan destroyed the Jewish Quarter and much more of the wall was revealed along the southern side.
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Although we have no biblical information regarding this enormous temple, we do know that in the 49th year of its building program, Jesus' body ("His Temple") was destroyed, (John 2:20). 49-years is 7 x 7, which is a Jubilee. 15 And making a whip of cords, He drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, "Take these things away; do not make my Father’s house a house of trade." 17 His disciples remembered that it was written, "Zeal for your house will consume me."
18 So the Jews said to him, "What sign do you show us for doing these things?" 19 Jesus answered them, "Destroy this temple, and in three days I will raise it up." 20 The Jews then said, "It has taken forty-six years to build this temple, and will you raise it up in three days?" (John 20:15-20 ESV)
The literal temple was destroyed 40 years later, in AD 70.
Fulfillment of Christian Prophecy
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Many Christians believe that the events surrounding AD 70, in particular the Destruction of Jerusalem (Siege of Jerusalem (70)); are the fulfillment of Jesus' prophecy approximately 40 years before the event took place. The "Olivet Discourse" prophecy is found in Luke 21, Matthew 24, and also the "little Apocalypse" of Mark 13. Eusebius of Caesarea records in The History of the Church that the Christians who lived in Jerusalem at the time, fled during the withdrawal of Gaius Cestius Gallus four years before the calamity took place.
Christians also believe that the events surrounding AD 70 are the fulfillment of various prophecies (see prophecy) in the Old Testament. For example the (Book of Isaiah 10:3 ESV), talks about a "day of visitation", when "desolation comes from far"; and the prophet Daniel foresaw a day when "the people of the prince that shall come shall destroy the city and the sanctuary; (Dan. 9:26 ESV). Some believe that the Jews were punished for not recognizing the "day of visitation" espoused by Jesus, since they rejected him as their Messiah.
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 Herod's Gate (Flowers Gate, Sheep's Gate, Bab-a-Sahairad, Sha'ar Hordos) in Jerusalem, Israel
(larger image)The Temple itself was located on the site of what today is the Dome of the Rock. The gates let out close to Al-Aqsa.
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 Detail from the Arch of Titus showing spoils from the Sack of Jerusalem
(larger image)Jerusalem Old City Gates
Many of the gates (there are eight) go by other names:
- The Damascus Gate, Nablus Gate, Bab al'Amoud - The Gate of the Pillar, Sha'ar Shechem, 1537 CE
- The Dung Gate, Sha’ar HaAshpot, Bab al-Maghariba, Gate of Silwan, Mograbi Gate, 1538-40
- Herod's Gate , Flowers Gate, the Sheep's Gate, Bab-a-Sahairad, Sha'ar Hordos
- The Golden Gate, Gate of Mercy, the Gate of Gold, the Gate of Eternal Life, Sha'ar Harahamim, 5th century CE
- The Jaffa Gate, Gate of the Friend, Bab al-Halil (Chevron Gate), The Gate of David's Prayer Shrine, Porta Davidi, Sha'ar Yaffo, 1530-40
- The Lions' Gate, Lions' Gate, The Gate of Jehoshafat, St. Mary's Gate - Bab Sitt Miriam, St.Stephen's Gate, The Gate of the Tribes, Sha'ar Ha'ariot, 1538-39
- The New Gate, Gate of Hammid, Bab al-Jedid, Sha'ar Hahadash, 1887
- The Zion Gate, Gate of the Prophet David, Gate to the Jewish Quarter, Sha'ar Tzion, 1540
Construction
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 View from east to west of the model of the Temple of Herod
(larger image)Herod was interested in perpetuating his name for all eternity through building projects, and his construction program was extensive. He had magnificent palaces in Masada, Caesarea Palaestina (Caesarea Maritima) and Tiberias. Herod built temples for various pagan gods to serve the gentile populations, which were paid for by heavy taxes on the local Jewish population. But his masterpiece was to be the Temple of Jeruselem. The old temple, built by Zerubbabel nearly half a millennium before, despite frequent renovation, most notably by the Maccabees in the century before, was still run down and rather small. (The precinct at the beginning of the Second Temple period is said to have been 50 meters by 150 meters, an area comparable to or smaller than an American city block.) So in 20 BCE, Herod announced that the old temple would be torn down and replaced with something truly magnificent.
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 Robinson's Arch - remains of the entrance built by Herod to the Royal Colonnade
(larger image)An agreement was made between Herod and the Jews--the sacrificial rituals, called korbanot, were to be continued unabated for the entire time of construction, and the Temple itself would be constructed by the Kohanim.
Mount Moriah had a plateau at the northern end, and steeply declined on the southern slope. It was Herod's plan that the entire mountain be turned into a giant square platform. To do this, a trench was dug around the mountain, and huge stone "bricks" were laid--the largest measuring 44.6 feet by 11 feet and weighing 628 tons, while most were in the range of 2.5 by 3.5 by 15 feet. It is believed that the stones were transported from the quarry on specialized carts. As the mountainside began to rise, the western side was carved away to a vertical wall and bricks were carved to create a virtual continuation of the brick face, which was continued for a while until the northern slope reached ground level. Part of the Antonian hill to the north of Moriah was annexed to the complex and the area between was filled up with landfill.
The Southern wall was designed as a grand entrance. Recent archeological digs have found thousands of "Mikvas" (ceremonial bathtubs) for the ritual purification of the worshippers, as well as the grand stairway leading to the now blocked entrance. [Karen Armstrong, in her book on Jeruselem, complains bitterly of these excavations].
Inside the walls, the platform was supported by a series of vaulted archways, now called "Solomon's stables" which still exist and whose current renovation by the Palestinian authority is extremely controversial.
As for the temple itself, it was made, not of local stone, as was the rest of the complex, but imported white marble, which was in sharp contrast to the entire city and gleamed in the daylight.
Legend has it that the construction of the entire complex lasted only three years, but other sources such as Josephus say that it took far longer, although the Temple itself may have taken that long. It is possible that the complex was only a few years completed when the future Emperor Titus burnt the place to the ground in 70 CE.
Life in and around the temple
Jewish scholars note that at the time, the world's Jewish population was divided roughly into two groups: the Yishuv, those who lived in what is now Israel, and the Diaspora, those who lived everywhere else. For the Yishuv, attendance at the Temple was obligatory several times a year, mainly for Passover and Yom Kippur, while for the Diaspora, pilgrimage was perhaps a once-in-a-lifetime affair.
A Jew from distant parts of the Roman Empire would arrive by boat at the port of Jaffa (now part of Tel Aviv), where he or she would join a caravan for the three day trek to the Holy City (a trip which only takes about an hour by automobile today), and would then find lodgings in one of the many hotels or hostelries. Once lodging was secured and money changed, the pilgrim would purchase a sacrificial animal, usually a pigeon or a lamb, in preparation for the following day's events.
Access to the temple
A drawing of Herod's TempleThe gleaming white marble of the edifice was visible from well outside the walls of the city. The scale of the building was designed to impress, and it dominated the landscape, effectively becoming the focal point of Jerusalem. Even the three great towers that Herod had built near his palace (one of which still exists) seemed small in comparison.
The first thing a pilgrim would do would be to approach the public entrance on the south side of the temple mount complex. He would check his animal, then visit a Mikva, where he would ritually cleanse and purify himself. The pilgrim would then retrieve their sacrificial animal, and head to the Huldah gates. After ascending a staircase three stories in height, and passing through the gate, the pilgrim would find himself in the "Court of the Gentiles."
The Court of the Gentiles
This area was primarily a bazaar, with vendors selling souvenirs, sacrificial animals, food, as well as currency changers, exchanging Roman for Jewish money, as also mentioned in the New Testament account of Jesus and the Money Changers. Guides that provided tours of the premises were also available. Jewish males had the unique opportunity to be shown inside the temple itself.
The Kohanim (Priests), in their white linen robes and tubular hats, were omnipresent, directing pilgrims where and advising them what kind of sacrifices were to be performed.
Behind one as they entered the Court of the Gentiles was the Royal Portico, which contained a marketplace, administrative quarters, and a synagogue as well. On the upper floors, the great Jewish sages held court, Kohanim and Levites performed various chores, and from there tourists were able to observe the events.
To the east of the court was the Portico of Solomon, and to the north, the Soreg, a giant stone structure separating the public area from the area where only Jews could enter. Within the soreg was the temple itself.
Inside the Soreg
According to Jewish historian Flavius Josephus, there were ten entrances into the inner courts, four on the south, four on the north, one on the east and one leading east to west from the Court of Women to the court of the Israelites, named the Nicanor Gate. Most Jewish visitors entered the Nicanor gate.
The Court of the Women
Within this area, all Jews, male and female, were permitted. Even a ritually unclean Kohen Gadol could enter to perform various housekeeping duties. There was also a place for lepers (considered ritually unclean), as well as a ritual barbershop for Nazirites. In this, the largest of the temple courts, there could be seen constant dancing, singing and music.
The Court of the Israelites
This area was exclusively for Jewish men to enter.
The Court of the Priests
From this point on, only Kohanim and Levites could pass. The main altar, in constant use, was located here. The smoke from the sacrifices offered on it could be seen for miles in all directions.
The Temple itself
Between the entrance of the building and the curtain veiling the Holy of Holies were the famous vessels of the temple: the menorah, the incense-burning altar, and various other implements, some of which were purified with blood . On the other side of the curtain, within the holy of holies, the chamber was empty; the Ark of the Covenant had disappeared long before.
The Ninth of Av, 70 CE
On this date some soldiers of the future Emperor Titus hurled a torch through a temple window hoping to obtain loot. Titus was not able to put out the fire once it started, being preoccupied with the assault of the temple compound area. Knocking down the porticoes was difficult, but possible. However, tearing down the vast temple platform Herod had built a century before was impossible.
The sages kept the memory alive by rote, then when it seemed that no temple would be rebuilt, they set the memory of the temple to writing.
see also:
Herod the Great
Herod's Temple (clickable) Illustration
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