Jerusalem – Page 9 – Ritmeyer Archaeological Design

The Western Wall was not destroyed by an earthquake!

Walking on the Herodian street alongside the Western Wall in the Jerusalem Archaeological Garden and Davidson Centre, one sees an enormous pile of Herodian stones that clearly came from higher up the wall. The excavations in this area by the late Benjamin Mazar and later by Ronnie Reich have proved without a doubt that this destruction occurred in 70AD. The Herodian stones fell on a thin layer of destruction debris that contained many Herodian coins.

fallenstonesblog — Herodian stones lying on the Herodian street, dating from the Roman destruction in 70AD. Photo: Leen Ritmeyer

As reported first in Haaretz newspaper (in the Premium section which is available to subscribers only, but which was kindly forwarded by email to me by Joe Lauer) and later elsewhere, this view is now challenged by Shimon Gibson, who claims that these stones were destroyed by an earthquake that took place in 363 AD.

He reasons that a Roman bakery that was uncovered by Benjamin Mazar and published by his granddaughter Eilat, would not have been built next to a ruin.

“Who would buy bread in a place with damaged walls above it and fallen stones [adjacent to it]? You don’t build next to a four-story ruin.”

Obviously, people did build next to the four-story high Western Wall, as both the bakery and the Western Wall are still standing there today! We need to remember that the Temple Mount became a symbol of Jewish rebellion against Rome and therefore it was deliberately left in ruins.

bakeryblog — The eastern wall of the Roman bakery that was built next to the pier of Robinson’s Arch in the Western Wall and at the level of the Herodian street. Photo: Leen Ritmeyer.

“Now we know much more about the late Roman period. If there was a neighborhood like this there, how could it be that they leave debris from the year 70 CE in the middle of it all? It’s like going out of your house and leaving a pile of debris. You clear it.”

jlm_tm_roman_d01_wm — Mount Moriah in the time of Aelia Capitolina. The bakery is at the southwest corner (left in the drawing).

Well, that is easier said than done, as these stones were very heavy and difficult to move. Some stones were moved, but only for monumental building activities, such as the Damascus Gate, which was been partly built with Herodian stones in secondary use, and other projects such as the Nea Church and the Umayyad buildings. For smaller projects, such as dwellings, these Herodian stones were cut into smaller stones that were easier to handle.

jlm_damascus_gate_d01 copy — The Damascus Gate is located in the centre of the northern wall of the Old City of Jerusalem. The gate was built in the 2nd century AD during the reign of the Roman Emperor Hadrian as a monumental entrance to the city of Jerusalem, which he had renamed Aelia Capitiolina.

Additionally, as we will see below, there was no heavy stone debris where the bakery was built. The bakery was also not located next to the main Roman street in this area, called the Lower Cardo, but on a street of secondary importance, some distance away from it.

jlm_aelia_ann_d01 copy — After the Roman destruction of 70 A.D., the 10th Legion set up an encampment south of the Hippicus Tower on the Western Hill of Jerusalem. After nationalistic uprisings, Hadrian flattened the city and in 135 A.D. built a new one on its ruins and called it Aelia Capitolina. The major buildings are the Damascus Gate in the north, a Temple of Aphrodite, two forums (market places) and there may have been a Temple of Jupiter on the Temple Mount.

“Gibson believes the builders of these structures used the still-existing Temple Mount walls and imitated their architecture and design as an effort by the Church to show that it – not rabbinic Judaism – was the anointed successor to Temple Judaism.”

A close examination of these structures, however, shows that the Herodian stones in these buildings are in secondary use. They were taken from the Temple Mount wall and moved there.

Before making sweeping statements, one should carefully examine the evidence. What kind of “large building stones” do visitors today see lying on the Herodian street? Among the rectangular stones there are many pilaster stones that were toppled down from the upper part of the Western Wall where the western portico stood.

pilastersblog — Pilaster stones that came from the upper part of the Western Wall can be seen among the Roman destruction stones. Photo” Leen Ritmeyer

Josephus records that during the struggle for the Temple Mount, these porticoes were burnt and destroyed (War 6.191). The timber beams would have caught fire, the roof was destroyed and the pillars probably fell down on the Temple Mount, leaving only the outer wall, with its pilasters, standing. This upper part of the wall was pushed down by the Romans and fell on the street below, which was covered with a layer of burnt debris containing coins of the Jewish Revolt. Gibson‘s argument that these coins may have been deposited below these stones at a later date, goes against all archaeological logic.

The destroyed stones on the Herodian street were found in front of the pier of Robinson’s Arch as far as the northern edge of the excavations below the Mughrabi Gate ramp which leads up to the Temple Mount, but not south of this point.

street9 — Destruction stones in front of the pier of Robinson’s Arch. Photo: Leen Ritmeyer 1973.

No such quantity of stones was found near the southwest corner where the Roman bakery was found.

street7blog — The southwest corner of the Temple Mount before the rest of the street was excavated by Ronnie Reich. As can be seen from the section, which is close to the Roman bakery, only a couple of large Herodian stones were found on the Herodian pavement. The Trumpeting Stone, as it was found, is visible at the right of the picture within a protective frame. Photo: Leen Ritmeyer 1973.

So, the bakery was not built in the middle of a pile of Herodian stones, as Gibson tries to infer that people believe. Of course, some rubble must have been cleared, but no gigantic mound of stones. That is clear also when one looks up. The Herodian southwest corner, as all other corners of the Herodian Temple Mount, has been preserved to a great height. Only the Trumpeting Stone and a few others were found here lying on the street.

Earthquakes can cause a lot of damage, as happened in 1927 when the al-Aqsa Mosque was almost entirely destroyed. But there is no evidence that an earthquake at any time ever dislodged stones from these massive 5m (15 feet) thick Herodian retaining walls. If the earthquake of 363 AD did destroy the Western Wall, where is the evidence? The heap of fallen Herodian stones is only three meters (10 feet) high. No stones were ever added on top of this, as this Roman destruction was covered by a late Roman bath house and Byzantine street level and drain. The Roman floor level was later covered over by the floor of an Umayyad palace. If the Western Wall was destroyed in 363 AD, then a large pile of stones would have been found on top of the Roman bath house and Byzantine street level which would have been completely destroyed, but no sign of this was found.

Section Wwallblog — This sectional drawing shows the Herodian destruction stones lying on the Herodian street next the the Western Wall (yellow). The Roman bath house and Byzantine drain (blue) was built over this destruction layer. In iturn, the Roman and Byzantine levels were covered by an Umayyad Palace. © Leen Ritmeyer

It is no wonder that “Gibson’s theory has been vehemently rejected by many.” Happily he said: “If I am wrong, then I am wrong. Life will go on.” I wish him all the best for the new year but think it unlikely that his proposal will cause an earthquake in how we understand this, one of the most significant and moving discoveries of the Temple Mount Excavations.

HT: Joe Lauer

Where on the Temple Mount was Jesus during Hanukkah?

There are some unique locations in the Land of the Bible where you really get a sense of place. One of these is inside the Eastern Wall of the Temple Mount in Jerusalem. Here the record of Jesus’ visit to the Temple precincts in John 10.22-39 comes to vibrant life. We are told:

And it was the feast of the dedication at Jerusalem: it was winter; and Jesus was walking in the Temple in Solomon’s Porch (John 10:22,23).

Jesus had come to keep Hanukkah, the Feast of Lights. This feast commemorates the dedication of the Temple in 164 BC, after it had been defiled by Antiochus IV Epiphanes, who, three years earlier, had ordered a pig to be sacrificed on the Temple altar.

But why does this place evoke the Gospel story so powerfully? It is surely because this side of the Temple Mount is closest to the original, with minimal additional construction. The Eastern Wall of the Temple Mount was the only one that was not moved by King Herod the Great when he carried out his monumental expansion of the Temple Mount in the first century.

At present there are no porticoes along the Eastern and Southern Walls of the Temple Mount. In the Herodian period, however, there were porticoes on all sides. The eastern stoa pre-dated the others and was already colonnaded in the Hasmonean period. This Porch, or stoa, stood directly over the wall of the earlier square Temple Mount and at the time of Herod the Great, was known as Solomon’s Porch.

Porch — Walking on the Temple Mount along the inside of the Eastern Wall, looking north.

Sol POrch — An overall view of a model of the Temple Mount looking from the northwest. In the foreground is the Antonia Fortress, while the Temple with its surrounding buildings stood close to the centre of the Temple Mount. The lower portico above the Eastern Wall (upper centre) was known as Solomon’s Porch, mentioned in John 10.23 and Acts 3.11; 5.12.

This does not necessarily mean that this porch was built by this famous king, but certainly by Herod’s predecessors. Offering welcome shelter from sun, wind and rain, it was obviously used as a place of congregation. Josephus provides us with an evocative description:

The porticoes, all in double rows, were supported by columns five and twenty cubits high—each a single block of the purest white marble—and ceiled with panels of cedar. The natural magnificence of these columns, their excellent polish and fine adjustment presented a striking spectacle. (War 5.190–192)

It was here that Jesus was almost stoned one wintry day during the feast of Hanukkah (John 10.31). Acts 3.11 and 5.12 also provide us with images of the time when the disciples used to congregate and teach here after the death of their master.

Postscript: During this feast, a Hanukkiah is lit, but what is the difference between a Hanukkiah and a Menorah (Lampstand)?

il_menorah_blog — The Temple Menorah is a Lampstand with seven branches.

: A Hanukkiah has eight branches, representing the eight nights that oil miraculously burned in the Temple. The lamp on the central ninth branch, which is called the shamash, is used to light the others.

The Temple Mount during the Byzantine period (324-638 AD)

The Byzantine period is the next period we look at in this Temple Mount series. Up until recently, it was thought that the Temple Mount lay desolate during this time and was used as the city’s garbage dump. However, this may not be altogether accurate.

In 324 AD, the Emperor Constantine the First made Christianity the official religion of the Empire and together with his mother, Queen Helena, consecrated sites in the Holy Land associated with the life of Jesus. In Jerusalem, the Church of the Holy Sepulchre was built on the site assumed to have been the burial place of Christ. It was the first and only time during Jerusalem’s long history that the focus of the city was shifted away from the Temple Mount to this newly built church, effectively denying any Jewish connection with the city.

jlm_tm_byzantine_d01_wm — The Temple Mount during the Byzantine period. Remains of houses have been found at the southern end of the platform, near the exit of the Double Gate tunnel. At the southeast corner, a chapel which contained the so-called Cradle of Jesus can be seen.

However, the reported finding of part of a Byzantine mosaic floor under the al-Aqsa Mosque in excavations carried out here in the 1930s (the only time that such activity was allowed on the Mount), points to the possible existence of houses at the southern part of the Mount during the Byzantine period.

Mosaic Aqsa — Part of a mosaic floor found beneath the al-Aqsa.
(photo credit: Courtesy of Israel Antiquities Authority.)

Regrettably, the limited finds make it impossible to draw any firm conclusions as to the extent of the built-up area.

There are, however, other signs that the southern part of the Temple Mount was used at that time. A large monastery, the so-called Monastery of the Virgin, was excavated near the Triple Gate. In its courtyard, a three-seater toilet was found that was flushed with the water of one of the Temple Mount cisterns, namely Cistern 10.

Deep in the bowels of the Temple Mount, the author examines the inspection tunnel of Cistern 10, at the right of the photo. The descending tunnel is at the centre.

The water from this cistern was led to the monastery through a tunnel that had been carved specially for this purpose.

byzcrt — The courtyard of the Monastery of the Virgin near the Triple Gate. The doorway on the left leads into a small chamber which had room for three people to sit on a marble bench that had slits above a drainage channel.

Finally, on the inside of the southeast corner of the Temple Mount that has been preserved to a great height, is the chapel of the so-called Cradle of Jesus (Arabic: Sidna Issa). There is a small shrine inside this room. The photo below shows the small Muslim dome that was built over a Byzantine altar that has four marble pillars and a reliquary underneath. This may have been the shrine where the nuns of the Monastery of the Virgin came to commemorate the birth of Jesus.

The so-called Cradle of Jesus on the inside of the southeast corner of the Temple Mount.

The reconstruction drawing above is the 9th in this series that was made specially for our new Temple Mount guide book that is awaiting publication. For the previous drawings see: Mount Moriah, Jebusites, Solomon, Hezekiah, Nehemiah, the Hellenistic and Hasmonean periods , the Herodian period and the Roman period.

The Temple Mount during the Roman period

We have now arrived at the Roman period in our sequence of reconstruction drawings showing how the Temple Mount developed over time. After the Roman destruction of Jerusalem in 70. A.D., the area of the Temple Mount lay desolate. In 130 AD, Emperor Hadrian began to build a Roman colony named Aelia Capitolina, on the ruins of Jerusalem.

The name Aelia was given in honor of the emperor’s family name, which was Aelius, while the name Capitolina honored the deities of the Capitoline triad: Jupiter, Juno and Minerva.

Hadrian’s actions precipitated the Revolt of Bar Kokhba (“Son of a Star”), which began in 132 AD. Some Jews regarded Bar Kokhba as the promised Messiah. Plans were made to rebuild the Temple and coins depicting it were struck. It is unclear how far these plans materialized. Following the suppression of the revolt in 135 AD, the pagan city of Aelia Capitolina became reality. A sanctuary to Jupiter may have been erected on the Temple Mount.

The remains of three long steps that are no longer visible but which were marked on plans made by Sir Charles Warren, may have belonged to the southern part of the crepidoma (stepped platform) of this presumed temple.

Jews were forbidden from entering the city on pain of death and Hadrian tried further to erase their connection to the Land by changing the name of Judea to Syria Palaestina (whence the name Palestine).

The reconstruction drawing above is the 8th in this series that was made specially for our new Temple Mount guide book that is awaiting publication. For the previous drawings see: Mount Moriah, Jebusites, Solomon, Hezekiah, Nehemiah, the Hellenistic and Hasmonean periods and the Herodian period.

The Temple Mount in the Herodian period (37 BC-70 AD)

Following on from our previous drawing, the Temple Mount during the Hellenistic and Hasmonean periods, we now examine the Temple Mount during the Herodian period. This was, of course, the Temple that is mentioned in the New Testament.

jlm_herod_tm_d03_wm — Herod extended the Hasmonean Temple Mount in three directions: north, west and south. At the northwest corner he built the Antonia Fortress and in the south, the magnificent Royal Stoa.

In 19 BC the master-builder, King Herod the Great, began the most ambitious building project of his life, the rebuilding of the Temple and the Temple Mount in lavish style. To facilitate this, he undertook a further expansion of the Hasmonean Temple Mount by extending it on three sides, to the north, west and south. Today’s Temple Mount boundaries still reflect this enlargement.

The cutaway drawing below allows us to recap on the development of the Temple Mount so far:

jlm_herod_tm_dev_d01 copy — King Solomon built the First Temple on the top of Mount Moriah which is visible in the centre of this drawing. This mountain top can be seen today, inside the Islamic Dome of the Rock. King Hezekiah built a square Temple Mount (yellow walls) around the site of the Temple, which he also renewed. In the Hasmonean period, the square Temple Mount was enlarged to the south (red walls). Finally, King Herod the Great enlarged the mount to double its size (grey walls) by building 15 feet (5 m) thick retaining walls, which are still standing today.
The many cisterns cut into the mountain are also shown.

A visualization of this Temple Mount was made possible by combining the historical sources with the results of archaeological exploration. The main historical source is the first-century historian Josephus Flavius. His works, The Jewish War and Jewish Antiquities, although prone to exaggeration, are indispensable for this period. Also invaluable is the Mishnah, the earliest code of rabbinic law, written about 200 AD, particularly the Tractate Middot, which deals with measurements. The New Testament adds further detail and context. All this was augmented by the results of the excavations to the south and west of the Temple Mount following the Six-Day War in 1967.

Herod’s extension of the Eastern Wall to the north required the filling in of a deep valley to the north of the pre-Herodian Temple Mount. The Shushan Gate remained the only gate in the Eastern Wall. Towers were erected at each corner and a large water reservoir was built at the northeast corner, the so-called Pool of Israel.

jlm_herod_tm_ewall_d02_wm — The present-day Eastern Wall of the Temple Mount is 1536 feet (468 m) long. The central part of this wall (shown in blue) dates from the time of King Hezekiah. In the drawing, the gate just below and to the right of the Temple is the Shushan Gate. To the south of the central section is the Hasmonean extension (red), while both ends of this wall were further extended by Herod the Great (yellow). The Herodian extension to the north of the central part of the Eastern Wall (Hezekiah’s expansion) required the filling in of a deep valley, known as the Bezetha Valley.

The Western Wall, which had four gates, was placed some 82 feet (25 m) outside the square platform with its southwest corner built on the opposite side of the Tyropoeon Valley.

jlm_herod_tm_wwall_d02_wm — The Western Wall of the Temple Mount is 1590 feet (485 m) long. The Antonia Fortress is on the left. The four gates in the Western Wall are, from left to right, Warren’s Gate, Wilson’s Arch and bridge, Barclay’s Gate and Robinson’s Arch and stairway. This drawing also shows the lay of the bedrock below the Herodian street.

The Southern Wall featured two gates, the Double Gate and the Triple Gate, often erroneously referred to as the Huldah Gates.

jlm_herod_tm_swall_d02_wm — The Southern Wall of the Temple Mount is 912 feet (278 m) long. The extant remains of this wall are shown in yellow. A monumental stairway led up to the Double Gate, indicating that this was an important entry point for many worshippers. In between this stairway and that leading up to the Triple Gate is a ritual bathing complex and a public building.

The most fortified feature in the Northern Wall was the massive Antonia Fortress (right in the drawing below), built to protect the Temple against attacks coming from the north and to guard the mount in times of strife. A large reservoir, the Pool of Israel (left) provided additional protection to the Temple Mount.

jlm_herod_tm_nwall_d02_wm — The Northern Wall of the Temple Mount is 1035 feet (315 m) long. The Pool of Israel, which was constructionally an integral part of the Temple Mount, can be seen on the left. The Antonia Fortress is on the right. A brief reference in Josephus points to the possible existence of a gate in the middle of this wall,.

Once the platform was completed, double colonnades, or porticoes, were built above the outer walls to provide shelter from the elements. A huge hall called the Royal Stoa, with four rows of columns, was erected on the southern end. The pre-existing eastern portico that stood on the square mount was left unchanged. As it belonged to a pre-Herodian period, it was called Solomon’s Porch. Near the centre of this platform a new gold-covered Temple was constructed that in turn was surrounded by many other buildings.

In 70 AD, this splendid structure that had taken 46 years to build (John 2.20) was destroyed by the Romans. The only vestiges of the compound to survive the destruction were the four retaining walls that supported the Temple platform; the best known today is the Western Wall.

This drawing is the 7th in this series that were made specially for the new Temple Mount guide book that is awaiting publication. For the previous drawings see: Mount Moriah, Jebusites, Solomon, Hezekiah, Nehemiah and the Hellenistic and Hasmonean periods.

The Temple Mount during the Hellenistic and Hasmonean periods (332-37 BC)

The next drawing in our series on the development of Mount Moriah shows the Temple Mount in the Hasmonean period (see below). However, we will first describe some preliminary stages in its expansion, which took place during the Hellenistic period. The Bible, apart from the book of Daniel, is virtually silent about the inter-testamental period. However, the works of Josephus and the Apocryphal books of Ecclesiasticus and the two Books of the Maccabees provide much information.

Josephus records in Ant.11.325–339 a visit to the Temple by Alexander the Great after his capture of Gaza in 332 BC. Here, the Jewish historian has him sacrificing in the Temple under the guidance of the High Priest.

Screen Shot 2014-11-18 at 2.16.35 pm — The Emperor Alexander meeting the Grand Priest Jaddus. Painting by Jacopo Amigoni (c. 1675-1752), Issoudun, Musée de l’Hospice Saint-Roch.

Although this may be mere legend, the story points to the perpetuation of the Temple services following their revival after the return from exile in Babylon. After the death of Alexander, Judea was governed by the Ptolemies of Egypt, who were tolerant of Jewish religious practice.

Around the end of the third century BC, restoration work was carried out on the Temple Mount by the High Priest Simon, son of Onias. According to the apocryphal work of Ben Sira called Ecclesiasticus (50.1–3), the work is described as follows:

It was the High Priest Simon son of Onias who repaired the Temple during his lifetime and in his day fortified the sanctuary. He laid the foundations of the double height, the high buttresses of the Temple precincts. In his day the water cistern was excavated, a reservoir as huge as the sea.

Cistern 8 aka The Great Sea. Painting made in 1872 by William Simpson. It is located to the west of Cistern 7, called The Sea, which was probably the one mentioned in the above quote.

It is clear from the text that the bulk of these works consisted of the repair and strengthening of the temple and other existing structures. In the reconstruction drawing of the Temple Mount below we have shown the buttresses that were added to stabilise the Temple.

Control of the city of Jerusalem was won from the Ptolemies by the Greek Seleucids from Syria in around 200 BC . The Seleucid dynasty was determined to force the Jews to accept Hellenism. It was the sacrifice of a pig on the Temple altar by the Seleucid ruler Antiochus IV Epiphanes, mentioned in Daniel 11.29-31, that sparked off the revolt by the Maccabee brothers. Their bloodline evolved into the Hasmonean dynasty that established an independent Jewish state lasting from 164 to 63 BC.

The consecration of the Temple in 164 BC is still celebrated today by the Jewish feast of Hanukkah.

p24 Hanukkiah — In contrast to the Temple Menorah that had seven branches, the Hanukkiah used at
Hanukkah has eight representing the eight nights that oil miraculously burned
in the Temple. The lamp on the central ninth branch, which is called the shamash, is used to light the others.

: In 141 BC, Simon the Maccabee demolished the hated Akra, a fortress that the Seleucids had built to the south of the Temple Mount so that a Macedonian garrison could control the Jewish population.

This schematic drawing of the Akra is one of the five stages in the development of the Temple Mount in Jerusalem. The Akra Fortress (red) was built by the Seleucid King Antiochus IV Epiphanes in 168 BC to the south of the Temple Mount.

Simon then leveled the mountain on which it was built and incorporated the whole area into the Temple Mount complex:

jlm_tm_hasmonean_d01_wm — The Temple Mount in the Hasmonean period.

After this extension to the south, the Temple was no longer square in shape and the original Mount Moriah was now almost completely built over. The Hasmonean southeast corner can be seen in the Eastern Wall of the Temple Mount at the so-called seam.

: The “seam” near the southern end of the Eastern Wall. To the left of the seam is Herodian masonry, and to the right, Hasmonean.

Following the Maccabean rebellion, a fortress was constructed at the northwest corner of the square Temple Mount, to defend the mount against attacks from the north. It was called the Baris. When Herod the Great later extended the Temple Mount to the north, he dismantled the Hasmonean Baris and built a fortress, called the Antonia Fortress, that stood at the northwest corner of the new Temple Mount.

This drawing is the 6th in this series. For the previous drawings see: Mount Moriah, Jebusites, Solomon, Hezekiah and Nehemiah.

The Temple Mount during the times of Ezra and Nehemiah

Continuing our series on the development of Mount Moriah and the Temple Mount, we have now arrived at the time of Ezra and Nehemiah. In the Post-Exilic period, the returnees from Babylon first built the altar and then laid the foundations of the Second Temple (536 BC). There is no reason to doubt that these foundations followed the same orientation as the temple being replaced, as the foundation trenches were preserved in the Rock (as they are to this day). Due to the opposition of the local population, it took twenty years to complete the building of which we are told that it was 60 cubits high and wide, presumably referring to the dimensions of the façade.

jlm_zerubtemp_d01_wm — This drawing shows the newly rebuilt Temple that apparently was not as grand as the previous one, as Haggai (2.3) said: “Who is left among you that saw this house in her first glory? And how do ye see it now, is it not in your eyes in comparison of it as nothing?” The internal layout of the Temple undoubtedly remained the same and would therefore have been able to function normally, although the quality of the architecture must have appeared inferior in the minds of the ancient people who remembered the first Temple.

Later on, during the time of Nehemiah, the city walls were restored as recorded in Nehemiah Chapter 3:

jlm_nehemiah_city_d01 copy — After the Babylonian Exile, many Jews returned to Jerusalem. They came in relatively small numbers, not sufficient to occupy both the Eastern and Western Hills. It was not until the Hellenistic period that the Western Hill was occupied again. In this drawing we see the rebuilt city of Jerusalem on the Eastern Hill with a smaller Temple on Mount Moriah. On the Western Hill we see the houses and walls that were destroyed by the Babylonians and were not repaired at this time.

Below is the fifth drawing in the series of Mount Moriah that shows the Temple Mount in the Post-Exilic period with the walls of the original square Temple Mount restored (the first in this series was Mount Moriah itself, followed by the mount during the times of the Jebusites, Solomon and Hezekiah).

jlm_tm_nehemiah_d01_wm — The Temple Mount in the time of Nehemiah. The Temple Mount walls were repaired together with the walls of Jerusalem. The northwest towers of Meah and Hananeel are mentioned in Nehemiah 3 (3.1) and also the Corner Tower in the northeast (Neh. 3.32).

A few months ago, we updated our Jerusalem in the Time of Nehemiah book. It was very popular and the first of our books to be sold out completely. The new edition which is now available from our website, has been updated with digital photographs, some by Nathaniel Ritmeyer, and also with new drawings. The above mentioned reconstruction drawing of the Temple built by Jeshua and Zerubbabel has been included, together with new drawings of Jerusalem at that time.

We are still waiting for our Temple Mount guide book to be published and also the revised Jerusalem in 30 AD . The original version of the latter book was based on our slide set (now discontinued) which we produced in the 1990’s. This book also soId out. The latest edition has new digital photographs and an additional section on the Palace of Queen Helena of Adiabene. Although ready for publication, the publishers are waiting for tourism to pick up after the recent unrest in Jerusalem.

The Temple Mount during the time of King Hezekiah

The next drawing in our series dealing with the development of Mount Moriah and the Temple Mount shows what it would have looked like in the time of the later kings of Judah.

jlm_tm_hezekiah_d01_wm — This drawing shows the Temple Mount that was built by King Hezekiah. The Temple itself was completely rebuilt and a large square platform built around the original Solomon’s Temple. It appears that Solomon’s palace complex must have been dismantled to make way for the new platform.

The first and original drawing showed what the mount looked like before anything was built on it. The next one showed Mount Moriah during the time of the Jebusites. This was followed by a drawing of Solomon’s Temple complex.

From the Hebrew Bible we know that Hezekiah (725–697 BC) was a good king, but he lived in difficult times. The Assyrians under Sennacherib had invaded the northern part of the country and many refugees had fled to Jerusalem and settled on the Western Hill of Jerusalem, as the Eastern Hill was already bursting at the seams.

Archaeology has given us a great insight into the kingship of Hezekiah, and has shown that he was one of the greatest builders Jerusalem has ever seen. In the Jewish Quarter of the Old City of Jerusalem one can visit the Broad Wall (mentioned later on in Nehemiah 12.38) that was built by Hezekiah to protect the new settlement. The excavations have shown that some houses had been dismantled to make room for this massive 7m (23ft) wide wall that encircled the Western Hill. This building work is mentioned in Isaiah 22.10, “you counted the houses of Jerusalem, and you broke down the houses to fortify the wall.”

broadwall — The Broad Wall in the Jewish Quarter of the Old City of Jerusalem. Photo: © Leen Ritmeyer

Another great work mentioned in Isa. 22.11 is the construction of Hezekiah’s Tunnel. Hezekiah diverted the waters from the Gihon Spring and “sent” them through an underground tunnel to the Siloam Pool (Siloam – shiloah in Hebrew – means “sent”). One of the most exciting experiences one can have in Jerusalem is to walk through this ancient tunnel.

ben — Ben Ritmeyer leaving Hezekiah’s Tunnel.

siloam pool res — In the Herodian period, the Siloam Reservoir had steps leading down to the water. Here we see the pool filled with rain water.

Hezekiah also embarked on a major rebuilding program of the Temple, as reflected in the second and later account of the Temple construction in 2 Chronicles 3–4. We believe that this text describes a virtually new and much larger Temple built by Hezekiah.

In this passage, the two columns of the Porch are described as being 35 cubits high in contrast to a height of 18 cubits mentioned in 1 Kings 7. Instead of the three-story-high wooden construction that was built around Solomon’s Temple, there is now an Upper Chamber above the original sanctuary. Other differences between the two descriptions show that Hezekiah not only rebuilt Solomon’s Temple, but also redesigned it. Nevertheless, this Temple is still referred to as the First Temple that was destroyed by the Babylonians in 586 BC.

map500 — Map of the Temple Mount today, showing the location of the square platform built by King Hezekiah.

har habbayit. This measurement of 500 cubits has been preserved in the text of Mishnah Middot 2.1: “The Temple Mount (har habbayit) measured five hundred cubits by five hundred cubits.”

Temple Mount guide book

Carta, the publishers of our upcoming guide book, run a blog called Carta Jerusalem Echo. This morning they put up a post stating their hope that our new guide book will be published soon.

Soon to be published, Leen & Kathleen Ritmeyer’s JERUSALEM – THE TEMPLE MOUNT is a peaceful ecumenical book intended for Muslims, Christians, Jews, and all those for whom the Temple Mount has special meaning. The authors endeavor to afford each and every visitor or reader an opportunity to acquaint himself with, relate to and contemplate sites that may resonate for him when reading Holy Scripture.

Carta emphasises that this guide book is not only for visitors to Jerusalem, but also for those travellers who wish to acquaint themselves with this unique site from afar.

This guide is also meant for all those who have already seen or read about the marvels of the world – be it the Niagara Falls in North America, the ancient Inca Temples in South America, the Great Wall of China, the Sistine Chapel in Rome, the great pyramids and sphinx of Egypt, Australia’s Great Barrier Reef – but have yet to visit Jerusalem. All are invited to . . . Come, let us go up to the mountain of the Lord. . . (Isaiah 2:3).

To those who wrote directly in advance enquiring about the publication date, they wrote:

We at Carta appreciate your interest and are grateful for your intent to purchase Ritmeyer’s latest work once it is available. Publication of JERUSALEM THE TEMPLE MOUNT has been delayed, heeding . . . a time to keep silence, and a time to speak (Ecclesiastes 3:7).

Given the current regrettable spate of incidents in Jerusalem, Ritmeyer’s Interfaith Guide, which relates in great detail – and separately – to specific sites of interest to Jews and Christians, not only Muslims, deserves better timing, hopefully ahead of the festival season.

The Temple Mount in the time of Solomon

As storm clouds gather over Jerusalem and the Temple Mount, we continue with our series on the development of Mount Moriah.

In our previous post, we talked about the locations of the Altar and the Holy of Holies. What happened after David built the Altar? After ruling seven years in Hebron, he made Jerusalem the capital of Israel. The first thing he did was bring the Ark of the Covenant from Kiriath-jearim to Jerusalem, the City of David. There it rested, presumably in a tent in the grounds of David’s palace, until circa 967 BC .

jlm_david_palace_g_d02 copy — Here we see a reconstruction drawing of the Palace of King David. In the excavations of Yigal Shiloh, which took place between 1978-’84, a stepped stone structure was discovered that may have served as a foundation for David’s palace that stood higher up the hill. It stood behind the northern city wall and had rooms arranged round a courtyard. In the palace garden we see a tent for the Ark of the Covenant.

The Ark was then moved into the new temple that was built on Mount Moriah by Solomon, the son of David.

jlm_soltemp_m01 copy — The design of this beautiful model of Solomon’s Temple is based on the description in the Book of Kings. The Temple had a high Porch, supported by two bronze pillars, called Yachin and Boaz. The inner sanctuary was divided into two rooms, the Holy Place and the Holy of Holies (Most Holy Place), where the Ark of the Covenant stood. A three-storey high structure surrounded the sanctuary. In front of the Temple stood the Altar, the bronze Basin (Sea) and ten smaller basins.

This sacred compound was surrounded by a wall that formed the Temple court.

jlm_tm_solomon_d01_wm — The Holy of Holies was placed on the summit of Mount Moriah, with the Temple facing east, toward the Mount of Olives. Solomon also built a palace complex adjacent to the Temple. It consisted of his armory, the House of the Forest of Lebanon, a Hall of Pillars, the Porch of the King’s Throne, the King’s House and the house of his wife, Pharaoh’s daughter. As our drawings concern Mount Moriah only, all other buildings and city walls have been omitted.

On the visit of the Queen of Sheba to Jerusalem (1 Kings 10), the Ascent which Solomon built from this complex up to the Temple, was one of the things that inspired her awe.

jlm_sol_complex_ann_d01 copy — This schematic drawing shows an arrangement of the various buildings, based on parallels with similar complexes excavated elsewhere in the Middle East. From a large courtyard in front of Solomon’s House, a special Royal Ascent (1 Kings 10.5 KJV) led up to the Temple, which lay on higher ground.

For those of you who are interested, Carta very much hope to publish our guide book to the Temple Mount at the earliest propitious moment.

The first drawing in this series showed Mount Moriah itself.

The second drawing shows the Temple Mount in the time of the Jebusites.