Category: Temple Mount

The Golden Gate of the Temple Mount in Jerusalem

The interior of the Golden Gate in the 1970’s

The Golden Gate is very much in the news today, as it has become a point of conflict between Jews and Muslims, or Palestinians and Israelis.

But what do we know about this gate?

The Golden Gate, around which swirl various traditions, is the most intriguing of all the gates of the Temple Mount. In Jewish tradition, it is through this gate (Sha’ar haRachamim—Gate of Mercy), blocked since the ninth century, that Messiah will enter at the end of days, led in by the prophet Elijah. This is based on the prophecy of Ezekiel 44.1–3. Christians believe that Christ made his triumphal entry into Jerusalem (recorded in all four of the gospels) through this gate on the Sunday before his crucifixion (Palm Sunday). By riding on a donkey, he fulfilled the messianic prophecy recorded in Zechariah 9.9. Muslims refer to it as the Gate of Eternity (Bab-al-Dahariyeh) and believe it will be an important part of the last judgment of mankind. The Muslim cemetery along the Eastern Wall is thought to have been placed there in the belief that the forerunner of Messiah, Elijah, being of a priestly family, could not pass through the Golden Gate, thus preventing the coming of the Messiah.  

Some claim that the Golden Gate was built by the Byzantine emperor Heraclius after the expulsion of the Sassanians from Jerusalem. However, the absence in the architectural decorations of any Christian symbols, such as a cross makes that difficult to believe. There are actually four distinct historical phases represented in the architecture of this gate: Turkish, Umayyad, Herodian and First Temple period. In the 1970’s I was privileged to spend one week inside this gate, measuring and recording its plan and drawing accurate elevations of all the interior surfaces.

Standing in the middle of the Golden Gate interior. Two monolithic massive gateposts are visible in the far corners.

The Golden Gate’s outer façade is composed of two blocked-up gateways adorned with intricately carved relief arches. The decoration of the arches to the front and back of the gate are identical to the applied arches of the Double Gate which date from the Early Islamic period. The gate appears therefore to have been rebuilt in the Umayyad period, on the foundations of an earlier gate.

The exterior of the Golden Gate in the Eastern Wall of the Temple Mount in Jerusalem. Photo: Leen Ritmeyer

View of the Golden Gate from inside the Temple Mount. Photo: Nathaniel Ritmeyer

The remains of two massive monolithic gateposts are preserved inside this gate.

Section through the Golden Gate looking north, showing the massive monolithic gatepost. © Leen Ritmeyer

The gateposts are set in the same line as the Eastern Wall of the Temple Mount and line up with the massive masonry that can be seen on either side of the Golden Gate.

Elevation of the Golden Gate showing the location of the two monolithic gateposts in relation to the masonry of the First Temple period (Iron Age) in the Eastern Wall of the Temple `Mount. © Leen Ritmeyer

The gateposts and the two masonry sections appear therefore to be part of the same construction. The top of the southern gatepost is level with the top of the ancient masonry that can be seen south of the Golden Gate. The northern gatepost is one stone course higher and is located only one stone course below the surface of the Temple Mount. This means that the top of the original lintel would have been identical with the present-day level of the Temple Mount. The two gateposts belong to a gate that dates from the First Temple period and is most likely the Shushan Gate, mentioned in Mishnah Middot 1.3 as the only gate in the Eastern Wall.

This composite drawing shows the four historical phases of the Golden Gate. © Leen Ritmeyer

The gate most probably was given this name by builders who had returned from exile in Babylon and for whom the Palace of Shushan lived on in their memories. However, if so there would have been a tradition of an eastern gate in this location from the time of the construction of the original Eastern Wall. It seems reasonable to suggest that the central section of the Eastern Wall dates from the First Temple period, in particular to the time of King Hezekiah. This square mount was extended south in the Hasmonean period, while both the southern and northern additions were made by King Herod the Great.

In 1969, the remains of an underground arch were discovered inside a grave in front of the Golden Gate. It was suggested that this may have been a pre-Herodian gateway. However, as the arch stones appear to be Herodian, it is more reasonable to suggest that this arch was part of a Herodian staircase leading up to the original gate. It is fascinating to contemplate that the stairway may still be intact under this gate, although hidden from sight by the Muslim Cemetery. 

This model shows the Shushan Gate in the Eastern Wall of the Temple Mount and the stairway leading down to the Miphkad Gate. © Leen Ritmeyer

We do know that the remains of an ancient city wall lie under the present-day path that runs through the Muslim cemetery, which was discovered by Warren in the 1860s. The above-mentioned arched stairway led down through a gate in this city wall, the so-called Miphkad (Muster, or Inspection) Gate mentioned in Nehemiah 3.31, apparently still in use in the Second Temple period. During the latter period, it was through these gates that the Red Heifer was led out from the Temple Mount to the Mount of Olives (Mishnah, Parah). On the Day of Atonement, the scapegoat was led by the same route into the wilderness (Mishnah, Yoma).

It is therefore obvious that the Golden Gate is a very important historical building for the Jewish people, as reported by Arnon Segal of the Hebrew newspaper Makor Rishon Here is a translation of the article that refers to my research:

HT: Dr. Eli David


3D model: Solomon’s Temple Explained

Just over two years ago, I wrote a post, reporting on a 3D model of Solomon’s Temple, created by Daniel Smith. Last week he told me that he had just released a new video, which is called “Solomon’s Temple Explained”. He is happy for me to share it with you.

Solomon’s Temple stood in Jerusalem for almost 400 years. It was the crown jewel of Jerusalem, and the center of worship to the Lord. Understanding the significance of its location, history, and design can greatly add to one’s reverence for one of the most holy places in the world,

Special thanks to: Brian Olson for the beautiful 3D Solomon Temple renders. Michael Lyon for his design elements and feedback of the Temple model. Leen Ritmeyer for his excellent books and personal help. Cantorum Chamber Choir for allowing me to use their music.

This excellent new video begins by explaining the topography of Jerusalem and how the City of Solomon’s location was determined by the surrounding mountains and valleys. The topographical and biblical importance of Mount Moriah is explained.

The expansion of the City of Jerusalem in the time Solomon.

The video includes a section on the Tabernacle which served as a blueprint for Solomon’s Temple. After showing that Solomon built the Temple on Mount Moriah where David previously had purchased the threshingfloor of Araunah the Jebusite, he goes back to the Book of Genesis and explains the symbology of the events that took place in the Garden of Eden.

The design of Solomon’s Temple was based on the Tabernacle, shown here in the foreground.

The video then shows that Solomon’s Temple replicated the same three-level progression as found in the Garden of Eden and the Tabernacle. The ultimate aim of its design was to show how people could return to God. The video ends with the Sacrifice of Christ.

3D model of Solomon's Temple.
3D model of Solomon’s Temple.

The Antonia Fortress

A guard to the real Temple Mount in Jerusalem

One of my readers, Daniel Wright, commented on my previous blog: “Once again Leen, I would like to thank you for addressing the persistent “temple location” confusion. I frequently get questioned as to my point of view on the “City of David” location theory. Directing the inquisitive to your blog is a real asset. It is important and useful to remind readers that you worked directly for Dr. Benjamin Mazar and you were also a contemporary of Ernest L. Martin, as both of you were there in Jerusalem during the same timeframe. Your personal involvement with Mazar’s team as these things were discovered, and your role as archaeological illustrator make you a primary authority on this topic. I am grateful that you continue to publish materials that address this needless controversy.”

Thanks, for the encouragement Daniel. As promised, I now hope to deal with yet another aspect of the Temple Mount that proponents of the City of David location often bring up in support of their theory, i.e. the Antonia Fortress.

These theorisers have a problem with the existing walls of the Temple Mount and have therefore suggested that they must have belonged to the Antonia Fortress that stood north of the Temple. Such a suggestion shows ignorance of and contradicts the historical sources and archaeological evidence. Let’s begin with the historical sources. Continue reading “The Antonia Fortress”

Trumpeting on the Temple Mount

How a Hebrew inscription blasts the Temple Mount deniers

One of the most interesting and important discoveries at the Temple Mount Excavations directed from 1968 till 1978 by the late Prof. Benjamin Mazar, was made at the southwest corner in 1969. After digging through Umayyad, Byzantine and Roman destruction levels, a large corner parapet stone was found lying on its side on the paving stones of the Herodian street, about 1.5 meter (5 feet) from the southwest corner. A niche was cut out of the inner slope of the stone on its southern side. Above this niche was an inscription written in Hebrew, which reads (from right to left) “l’bet hatqia l’hakh . . . ”

The first two words “l’bet hatqia” mean “to the place of trumpeting,” but the last Hebrew word is incomplete. Scholars have suggested completing the inscription with l’hekhal (to the Temple), l’ha-kohn (for the priest) or “l’hakhriz,” (announce). The latter suggestion, which would make the inscription read, “to the place of trumpeting to announce”, has the most support.

As it was found lying directly on the street and underneath other fallen Herodian stones, it must originally have been located at the top of the southwest corner whence it was the first stone to have been thrown down.

The original location where the Trumpeting Stone was found. Archaeologist Ron Gardiner stands next to the stone.

This photo was taken by Leen Ritmeyer in 1973.
This photo, taken by Leen Ritmeyer in 1973, shows the place where the Trumpeting Stone was found. It was later moved a couple of meters to the west and put the right way up, so that visitors can better appreciate this special find. The original inscription is in the Israel Museum and a facsimile put in its place .

Why was this find so important? Continue reading “Trumpeting on the Temple Mount”

The Royal Stoa of the Temple Mount in Jerusalem

During the Herodian period, a colonnaded hall, known as the Royal Stoa, graced the whole length of the Southern Wall. Constructed in the shape of a basilica with four rows of forty columns each, it formed a central nave in the east end and two side aisles. The central apse was the place of meeting for the Sanhedrin, the supreme Jewish Council. The main part of this building was used for the changing of money and purchase of sacrificial animals.

In 19 BC King Herod the Great, began the most ambitious building project of his life, the rebuilding of the Temple 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. The Royal Stoa stood above the Southern Wall, on the left of the drawing.

Although the existence and location of this magnificent building was never doubted, questions remain about its plan and decoration. I was pleased therefore to hear of Dr. Orit Peleg-Barkat’s new publication, “Herodian Architectural Decoration and King Herod’s Royal Portico,” that appears in Qedem 57, edited by Eilat Mazar, The Temple Mount Excavations in Jerusalem, 1968–1978 Directed by Benjamin Mazar Final Reports Volume V. Continue reading “The Royal Stoa of the Temple Mount in Jerusalem”

Remains of Roman odeon found in Jerusalem

The Israel Antiquities Authority and The Western Wall Heritage Foundation made an important announcement today, reporting the discovery of the remains of a small Roman theatre or odeon in Jerusalem, just below Wilson’s Arch. This report includes a video in English. The Jerusalem Post also reports this find.

A view of the southwest corner of Herod’s Temple Mount. In the foreground is Robinson’s Arch with its monumental stairway that led up from the main street in the Tyropoeon Valley and entered the Royal Stoa through a gateway.
On the left of Robinson’s Arch is Barclay’s Gate with Wilson’s Arch at far left. The Temple towered high above the Temple Mount.

Photograph of Wilson’s Arch looking north. The new excavations are located deep below the floor in this photo. © Leen Ritmeyer

Continue reading “Remains of Roman odeon found in Jerusalem”

A Temple Mount model made of Lego bricks

I have seen many models of the Temple Mount and designed some myself, but I have never seen a model made of Lego bricks. Joshua Hanlon made his model of the Second Temple of Jerusalem which is on display at Brickworld Fort Wayne 2016:

Model of the temple Mount made of Lego bricks

Continue reading “A Temple Mount model made of Lego bricks”

Understanding The Holy Temple Jesus Knew

Carta, the well-known Jerusalem publishers, offers an introductory price on our latest, and eighth, Carta book, valid until June 30, 2017 (make sure to put in the discount code: “25-off”):

This title is part of the “Understanding” series of Carta: Continue reading “Understanding The Holy Temple Jesus Knew”

Virtual Jerusalem

Two new apps have been developed to help visitors visualize ancient Jerusalem, including the Temple Mount. The BYU has developed a free app, which can be downloaded here.

The Virtual New Testament app is one of the most accurate digital recreations of first-century Jerusalem. It’s purpose is to enhance scripture study by allowing you to experience the city, engage with the environment, and immerse yourself in the world of Jesus’ mortal ministry.

This app works for both Mac and Windows desktops and can be downloaded for mobile devices at the Apple App Store or at Google Play.

 

The Jewish News Online reported on another app that was developed by Lithodomos VR. This app only costs a couple of dollars and is worth getting if you have a Virtual Reality headset. An introduction can also be viewed on YouTube.

Young and old alike now have the chance to wander the streets of ancient Jerusalem, after archaeologists recreated the city at the time of King Herod in a virtual reality headset.

Half a million pounds of investor funding helped created the Android app, called Lithodomos VR, based on the archaeology of Temple Mount in 20BC, before it was destroyed some 90 years later.

The app (at £1.59 or S2.00) and headset let the user experience market streets, the Western Wall, the temple precinct, and the Jewish and Roman period districts, with buildings virtually reconstructed based on the latest archaeological evidence.

 

Twelve-year-old Jesus in the Temple at Passover

On Sunday, the 10th of April, 2017, the Jewish people begin celebrating Pesach – Jewish Passover. That is one week earlier than Easter. However, in this blog post we would like to remember the time that Jesus as a twelve-year-old visited the Temple during Passover for the first time in his life.

Reconstruction drawing showing young Jesus (in blue) on the steps of the Temple Terrace (ḥel)  with the rabbis.

The Temple in the time of Christ was a magnificent building. From the Temple Court (azarah), 12 steps led up to the Porch that was as high as the Temple itself. In front of the entrance to the Sanctuary, a Golden Vine was attached to four columns.

According to Josephus, Herod’s Temple looked like a snow-clad mountain, for all that was not overlaid with gold was of the purest white and it lacked nothing that could astound either mind or eye. 
No wonder that some of Jesus’ disciples remarked “how the Temple was adorned with beautiful stones and with gifts dedicated to God” (Matthew 24.1; Luke 21.5).

The central feature of this complex, the Holy of Holies, was located deep inside, at the west end of the Sanctuary. No one could enter this place of utmost sanctity but the High Priest once a year on the Day of Atonement. A veil separated the Holy of Holies from a place of lesser sanctity, the Holy Place.

The Temple Court lay in front of the Temple and it contained the Altar, the Laver and the Place of Slaughtering (or Shambles). This was the closest court to the Temple and out of bounds to anyone like Jesus who was not a priest.

This reconstruction drawing shows the Temple, viewed from the east. It was surrounded by a court, called the Temple Court or azarah in Hebrew. In front of the Temple stood the Altar, the Laver (Basin) and the pillars and tables that were used in the preparation of sacrifices. Several gates and other buildings stood to the north and south of the Temple.

This Temple Court was separated by the Nicanor Gate from the Court of Women, which lay to the east of the Temple. Buildings, called gates, surrounded this complex. In front of the gates was a terrace (ḥel – pronounced chel with the “ch” sounding guttural as in the Scottish “loch”) of 10 cubits wide, which was reached by a flight of steps of half a cubit high and deep. This terrace bounded the wall of the gate buildings on their southern, western and northern sides.

Reconstruction model of the Temple Mount, showing the southern terrace (ḥel) . The little blue figure at middle right represents young Jesus.

It is on this ḥel that we get our first glimpse of Jesus after the birth narratives in the Gospels. Scripture is silent about his youth although it is clear from the observations of nature and Biblical history later attributed to him by the Gospel writers that he absorbed every spiritual and historical lesson that was provided by his upbringing in the countryside around Nazareth.

Now he was twelve years of age and his first words are recorded for us (Luke 2. 41-52). Under the law, attendance at the feasts in Jerusalem was obligatory for boys from the age of thirteen, a birthday that was a milestone in the life of a Jewish boy, when they became a Son of the Commandment or Bar Mitzvah. In practice, this legal age was pushed forward by one or two years so that Jesus, after he had passed his twelfth year, came up to Jerusalem for the Passover with his family. Jesus’ first view of the Temple must have filled him with a great sense of the purpose he had been developing during the quiet years in Nazareth. Attendance at the Temple was obligatory only for the first two days of Passover, after which many of the pilgrims would have returned home again. It would appear that Joseph and Mary and their “company” did indeed start to return home and had travelled for a day. When they finally realized that Jesus was missing, it took them three days to find him and when they did, he was “in the temple, sitting in the midst of the doctors, both hearing them and asking them questions.” The ḥel is the only place in the Temple he could have been.

We learn this from a tractate of the Babylonian Talmud, Sanhedrin 88b, which tells us:

“It has been taught; R. Jose said; Originally there were not many disputes in Israel, but one Beth din of seventy-one members sat in the Hall of Hewn Stones, and two courts of twenty-three sat, one at the entrance of the Temple Mount and one at the door of the [Temple] Court, and other courts of twenty-three sat in all Jewish cities.”  “The Great Sanhedrin] sat from the morning tamid (daily sacrifice) until the evening tamid [in the Hall of Hewn Stones]; on Sabbaths and festivals they sat within the ḥel.”

So, Passover would have been one such festival when members of the Temple Sanhedrin would come out to teach in this area. Ordinary people, who normally had no access to the classrooms where young priests were taught, could come and question them. Jesus must have eagerly made use of this opportunity and never would they have had such a sharp student as him. During this visit to the Temple, he would have seen the preparations for sacrificing the Passover lambs and realized, perhaps for the first time in his young life, that the entire ritual pointed forward to his own sacrifice. He would have been so absorbed by all these experiences that he would not have wanted to leave. He forgot about his natural family, for here he was at home – in his Father’s house.