Rick Gladstone wrote an article in yesterday’s New York Times, called “Historical Certainty Proves Elusive at Jerusalem’s Holiest Place”, in which he asserts that neither the location of the First and Second Temples can be determined:
The question, which many books and scholarly treatises have never definitively answered, is whether the 37-acre site, home to Islam’s sacred Dome of the Rock shrine and Al Aqsa Mosque, was also the precise location of two ancient Jewish temples, one built on the remains of the other, and both long since gone.
He apparently hasn’t contacted the right people and/or read the right books. He quotes Matthew J. Adams, Dorot director of the W. F. Albright Institute of Archaeological Research in Jerusalem, as saying “This is a very politically loaded subject” and “It’s also an academically complex question.”
Gladstone had to admit that Rivka Gonen, in her book “Contested Holiness: Jewish, Muslim and Christian Perspectives on the Temple Mount in Jerusalem,” wrote that the reference in the Biblical text [to Mount Moriah, the location of Solomon’s Temple] “has been widely interpreted to mean the high point on the hill above the City of David — the rock now under the Dome of the Rock.”
Some historians have said that independent scientific verification of such a reference is problematic. But then, it depends on who you go to for clarification.
Many archaeologists agree that the religious body of evidence, corroborated by other historical accounts and artifacts that have been recovered from the site or nearby, supports the narrative that the Dome of the Rock was built on or close to the place where the Jewish temples once stood.
As Yisrael Medad pointed out in his blog, “Gaby Barkay and Tzachi Dvira are missing. Eilat Mazar is missing. Dan Bahat, too.” These are archaeologists that are actively working in Jerusalem and familiar with the archaeological evidence. My own work on the Temple Mount is also ignored because my conclusions about the location of Solomon’s and Herod’s Temples are based on observation only and not on archaeological evidence, although it is directly derived from it.
This plan shows Herod’s Temple, courts and Altar (beige) in relation to the Dome of the Rock and the Dome of the Chain (blue). The Rock inside the Dome of the Rock was the Foundation Stone of the First and Second Temples on which the Holy of Holies was built. The Dome of the Chain stands on the former Porch that was built in front of the magnificent Temple built by Herod.
So, ignorance is bliss, as it allows one to play a safe political card, with academics such as Kent Bramlett, concluding: “I think one has to be careful about saying it stood where the Dome of the Rock stood.”
It is sad indeed when biblical scholars and even archaeologists are afraid to speak out on important issues such as the location of the Temple in Jerusalem because of the political tensions in Jerusalem concerning the Temple Mount.
The Israel Antiquities Authority announced today that a stepped podium/auction block has been found in the City of David.
An intriguing find consisting of an impressive pyramid-shaped staircase constructed of large ashlar stones was uncovered in an archaeological excavation currently conducted by the Israel Antiquities Authority.
Excavators Szanton and Uziel siting on the recently uncovered podium, looking north. Photo: IAA
This stepped podium was situated on the east side of the Tyropoeon Valley Street in between the Siloam Pool and the Temple Mount:
This structure is situated alongside the 2,000 year old Second Temple stepped street, which carried pilgrims on their way from the Shiloah (Siloam) Pool to the Temple, which stood atop the Temple Mount.
Joe Uziel sitting on the podium, looking south. Photo: Shai Halevy
According to archaeologists Nahshon Szanton and Dr. Joe Uziel, who direct of the excavation on behalf of the Israel Antiquities Authority, “The structure exposed is unique. To date such a structure has yet to be found along the street in the numerous excavations that have taken place in Jerusalem and to the best of our knowledge outside of it. For this reason, its exact use remains enigmatic. The structure is built along the street in a place that is clearly visible from afar by passers-by making their way to the Temple. We believe the structure was a kind of monumental podium that attracted the public’s attention when walking on the city’s main street. It would be very interesting to know what was said there 2,000 years ago. Were messages announced here on behalf of the government? Perhaps news or gossip, or admonitions and street preaching – unfortunately we do not know. Bliss and Dickie, two British archaeologists who discovered a small portion of this structure about 100 years ago, mistakenly thought these were steps that led into a house that was destroyed. They would certainly be excited if they could come back today and see it completely revealed”.
Bliss and Dickie were indeed the first archaeologists to find this structure while excavating the Tyropoeon Valley Street. They called this particular site M3:
“At M3 a fine flight of steps projects some 5 feet beyond the kern=b line. The steps are five in number and return around both angles. Hoping that it might lead to an interesting building, we pushed back, but only to find that the house to which it belonged was quite ruined, only a sort of cellar remaining.”(Bliss, F.J. and Dickie, A.C., Excavations at Jerusalem 1894-1897, pp. 141-2).
They published a plan and section of this area:
Map of the City of David area with an arrow pointing at M3A section through the Tyropoeon Street with the arrow pointing at the stepped podium.
Lacking any parallels to such a structure, the modern excavators don’t know what this structure was used for. They suggested an auction block for slaves or a “Stone of Claims” where lost property was announced. On Thursday, the 3rd of September, the 16th Jerusalem Annual Conference will be held at the City of David Studies. It will be interesting to hear if any plausible explanation may be forthcoming.
We have just been informed of an online campaign to publish a new Jewish guidebook to the Temple Mount in Hebrew and English. The book, called: “Arise and Ascend: A guide to the Temple Mount”, has already been published in Russian. Temple Mount activist Yehudah Glick, is leading the campaign. Yehudah’s promotional video can be seen here:
The guide was written by Dr. Meir Antopolsky, whose day job is Attending Physician in the Dept. of Emergency Medicine at Hadassah Medical Center on Mt. Scopus. He contacted me a while ago regarding illustrations for the original Russian publication by The Temple Mount Heritage Foundation.
This foundation seeks:
“to strengthen the connection between the people of Israel and the Temple Mount; increase awareness about the importance and centrality of the Temple Mount; encourage visits to the Temple Mount in a manner appropriate to Halacha (Jewish Law); and offer educational activities relating to the Temple Mount, including lectures, workshops, classes, and tours. Our overall goal is to increase recognition of the importance of the Temple Mount to Jews, to Israel, and to the world at large.”
“Sadly, visiting the Temple Mount today can be very frustrating. People arrive with great anticipation and excitement for a meaningful and spiritually-uplifting experience. But they are met with hostility and a total lack of information to help them understand the many facets of this holy site.”
How true that is, but then the site continues to claim that “there are no signs, no explanations, and no brochures to explain its significance and historical background.”
This, of course, is not true. Many books and articles have been written on the Temple Mount and Wikipedia has an extensive article on the subject. One does well to be informed about the Temple Mount before visiting it, as the Islamic Waqf who have custody of the site does not allow any books or other information to be consulted while on the platform.
Our own guide book is based on archaeological, historical and biblical information and is addressed to the interested visitor of all religions:
The proposed new guide book “Arise and Ascend” is based on Jewish Law (Halacha). After having read our guide book, Meir Antopolsky wrote to us: “your book is better from almost every point of view. But it doesn’t include information on Jewish law – where to go and where not, how to prepare etc, nor on the current political situation about the mountain. So there is still a reason for our short book to be translated into English as well.” We wrote back to him: “Good to hear that your Russian guide book is being published. I understand that your emphasis is on Jewish Law, while our focus is on history and archaeology and caters for people of different faiths. As no guide book to the Temple Mount has been available for a long time, it is good to have a choice.”
We are therefore glad to see that another guide book is being prepared that is addressed to the Jewish people in particular. As our own library shows, one can never have enough books on the Temple Mount.
Although visiting the Temple Mount is not always a pleasant experience these days, it is still worth the attempt. We have had good feedback from visitors who have used our guidebook to find things which otherwise they would have missed. One of the little known secrets described in our book (which can be purchased here) is a small window near the northwest corner of the Temple Mount. Despite its apparent insignificance, it has a large story to tell.
The “Window of John of Gischala”
While walking on the Temple Mount platform, this opening, covered with a protective grille, can be found low down on the left-hand side, just before one reaches the northernmost gate in the Western Wall, the Bab el-Ghawanima Gate.
This window was already noticed by Charles Warren in the 1860s. On the inside is a little room where this opening, flanked by two pilasters, which appear to be late Herodian in style, can be seen. From here, in the Second Temple period, one could have entered the Rock-hewn Aqueduct, which can now be seen at the end of the Western Wall Tunnel.
The Rock-hewn Aqueduct of the First Temple period can be seen at the end of the Western Wall Tunnel. Photo: Leen Ritmeyer
This is what Charles Warren wrote about this discovery:
“Through the roof of the aqueduct Lieutenant Conder gained access into a small modern chamber, built against the Sanctuary wall, just north of the Bab es Serai; and here he found part of a wall of large drafted stones, with a plinth course and two pilasters, like those in the Haram Hebron. The space between the pilasters was occupied by a window, or opening into the Sanctuary, which seems to be ancient, as the lintel and jambs are of large ashlar – the former drafted.” Warren, Ch. and C. R. Conder (1884). Survey of Western Palestine: Jerusalem (London), p. 213.
Inside view of the “Window of John of Gischala”. Through the hole in the ground at bottom left, Charles Warren reached this room from inside the Rock-hewn Aqueduct. The small window that was made between the two pilasters is therefore the only place through which the Rock-hewn Aqueduct could have been reached from the Temple Mount platform.
In the halcyon days of the 1970’s, when archaeologists from the Temple Mount Excavations were allowed to explore the hidden recesses of the platform, I was able to visit this space which had been turned into a room and look for these pilasters and the window. (In contrast with Warren, I accessed the room via the Muslim Quarter.) Although the pilasters had been painted over by the residents, the window overlooking the Temple Mount was still visible.
According to Josephus, the Roman siege of the Antonia Fortress in 70 A.D. was protracted, because of the destruction of the Roman earthworks by the Jews, under leadership of John of Gischala, who had barricaded himself inside the Temple Mount. He used an underground passage to get into the water reservoir (the Strouthion Pool) and undermine and set the earthworks that were built in this pool on fire (War5.466-472). This underground passage could only have been reached through this window that has the appearance of being hacked through in order to gain access to the area below the Antonia Fortress (normally you don’t build windows between pilasters at such a low level). For this reason we have dubbed this window the “Window of John of Gischala”.
The drawing below is a reconstruction drawing of the northwest corner of the Temple Mount and the Antonia Fortress with the location of the “Window of John of Gischala” indicated:
The Antonia Fortress that stood at the northwest corner of the Herodian Temple Mount had four towers, three of which were 50 cubits (86 ft./26.25 m) high and the fourth, the southeast tower, 70 cubits (120 ft./36.75 m) high. The view from this highest tower, that, according to Josephus “commanded a view of the whole area of the Temple” (War 5.242), must have been spectacular. At the place where the northern and western porticoes met, there was a staircase leading up to the roof of the porticoes. At this place there was an entrance to the Antonia Fortress. The “Window of John of Gischala” is indicated at centre left.
It was because of such use of underground passageways by the Jews that Titus decided to build a siege wall around the city so that all communication with the country could be cut off and supplies interrupted. This resulted in a terrible famine and so the drama continued to its tragic end. This little window is one of those secret places on the Temple Mount where history echoes down the years.
The Virtual Bible, a new visual resource which offers three-dimensional reconstructions of the land of Israel, first-century Jerusalem, the Herodian Temple, and more. The visuals, which include still images and video fly-throughs, were developed by Dr. Daniel Warner of New Orleans Baptist Theological Seminary and Dr. James Strange of the University of South Florida, in consultation with Leen Ritmeyer, an archaeological architect who is an expert on the Jerusalem Temple.
In the foreground is the Court of the Women and the Nicanor Gate stands infront of the Temple.
Here is a link to the introductory video. The purpose of this resource is to help students visualize more accurately the physical background of events mentioned in the Bible. Some of the original videos lacked explanatory notes and therefore Accordance “added narration and music to these videos to improve their teaching value for those of us who might need a tour guide. We also added detailed text descriptions for each still image and video.” Two samples can be viewed on their blog post.
The Arch of Titus which stands at the entrance to the Roman Forum draws huge crowds who want to see this well-known monument that was erected in memory of the Roman siege of Jerusalem and the destruction of Jerusalem’s Temple in 70 AD.
The Arch of Titus. Photo: Leen Ritmeyer
The interesting part is the scene portrayed on the southern intrados (inner curved side of an arch) that shows Roman soldiers carrying away the spoils of the Jerusalem Temple, i.e. the Lampstand (menorah), the Table of Shewbread and two trumpets.
The south panel showing the spoils taken from the Jerusalem Temple. Photo: Leen Ritmeyer
Today it was reported in the Telegraph newspaper that another monumental arch dedicated to Titus was found in Rome at the southeast entrance to the Circus Maximus.
Although these remains have been known for some time, they have now been more fully excavated.
The Circus Maximus. The original ground level of was 6 meters (20 feet) lower down. Photo: Leen Ritmeyer
The remains of a triumphal arch built in honour of the Emperor Titus have been unearthed from underneath Rome’s Circus Maximus chariot-racing arena.
The arch, which was built immediately after the emperor’s death in 81AD, would have formed a magnificent entrance to the Circus Maximus, where charioteers competed against each other in races that were depicted in the 1959 Hollywood epic Ben Hur.
View of the Circus site from the south-east. The remains of a column base and parts of fluted columns that belonged to the Arch of Titus had been visible in the near foreground before the excavation took place. The tower in the foreground is part of a medieval fortification. Photo: Wikipedia
The bases of four giant columns were found underground in an area that is prone to flooding. This picture shows one of them:
The excavated remains of the great Arch built for Emperor Titus at the Circus Maximus. Photo: HandoutA CAD drawing of how the great Arch at Circo Massimo may have looked.
The excavation site is now covered up until funds can be raised to reconstruct this monumental marble arch.
A unique feature of our new guide book to the Temple Mount are two plans, one of the present-day Temple Mount and a corresponding map of the area in the first century, on which all the New Testament links are indicated. Comparing these two plans allows the visitor (or armchair traveler) to follow in the footsteps of Jesus and his disciples around the Temple.
This post also contains new images that have recently been added to our Image Library. Clicking on each of the watermarked images enables you to download a Powerpoint size copy (without the watermark, of course) for a small fee.
Most of the activities recorded in the New Testament took place in the Treasury, also known as the Court of the Women. When, for example, we read that Jesus taught in the Temple (Matthew 21.23; John 7.14,28; 8.2,20), he did not enter the Sanctuary itself because, as a non-Levite, he would not have been allowed inside this beautiful building which was reserved for priests only.
The Treasury was a court that was located to the east of the Temple itself, just below the Nicanor Gate.
This paved area looking out at the Mount of Olives was the place where the Treasury was located. It is an excellent place to meditate on the many events described in the New Testament that took place here.
This court is also called the Court of the Women, as that is as far as women were allowed to enter the Temple courts. It was in this court that the Presentation of Jesus and the meeting with Simeon and Anna the Prophetess (Luke 2.25–38) took place.
A view of the large Court of the Women, also known as the Treasury in the Gospels. This court was as far as women were allowed to proceed into the Temple. Four high towers, two of which we see here in this model, each carried four golden lamps which were lit during the Feast of Tabernacles. Jesus may have referred to these lights in John 8.12.In this reconstruction drawing, we see 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. To the east of the Temple stood the Court of the Women (centre front). The Nicanor Gate stood in front of Herod’s Temple. It gave access to the Temple Courts from the Court of the Women.
In Luke 21.1-4 it is recorded that Jesus contrasted the gifts that the rich people gave with the two mites (Greek: lepta, singular: lepton) of the widow. How did he know that this widow had cast in two little coins? Thirteen wooden boxes with trumpet-shaped bronze funnels to guide the coins into the box were placed under the colonnades of the Court of the Women. This area was the actual Treasury. The sound these coins made against the metal would have indicated how much people offered to the Temple.
Two of the thirteen trumpet-shaped receptacles for monetary offerings placed under the colonnades that encircled the Court of the Women of Herod’s Temple Mount.
Another place shown on these maps of New Testament links in the guide book is the location of the Altar, which we commented on in a previous post. During the Feast of Tabernacles, a water-libation ceremony took place every evening, that was watched by many people standing in this Court of the Women. When the water that was drawn from the Siloam Pool in a golden vessel was poured out on the Altar, Jesus said: “If any man thirst, let him come unto me and drink”, pointing out that faith in him was foreshadowed by this ceremony (John 7.37-38).
After drawing water from the Pool of Siloam, a priest and his procession would return to the Temple Mount, crossing the courts and heading for the Water Gate. The priest would then be greeted by three trumpet blasts on his way to the Altar to complete the water libation ceremony.Associated with the Feast of Tabernacles was a daily ceremonial of water-drawing. The priest (on the left) who carried the flagon of water from the Siloam Pool to the Temple was joined on the Altar by another priest who carried the wine of the drink-offering. There were two silver bowls there, one on the west side of the Altar for the water and one on the east for the wine. The bowls were perforated on the bottom to allow the liquid to flow (most probably through pipes) down the Kedron Valley, the bowl for the wine having a wider hole as wine flows more slowly than water.
Golden lampstands on high tower-like constructions were lit, casting light over the whole city. Again, Jesus used this ceremony in his teaching when he said “I am the light of the world: (John 8.12).
One of four lampstands, each of which had four golden lamps, that stood in the Court of the Women. During the Rejoicing over the Water-drawing ceremony, the golden lamps on top of these massive towers were lit. The model portrays a young priest climbing a ladder to reach the the lamps in order to fill them with oil.
It was also in this Court of the Women that during the Triumphal Entry the children cried out in the Temple, “Hosanna to the Son of David!” (Matthew 21.15).
Ater Judas had betrayed Jesus, knowing that he had condemned himself, he cast the thirty pieces of silver “in the Temple” (Mathhew 27.3-5). Again, that would not have happened in the Sanctuary itself, but in this court where the thirteen money boxes were located.
Continuing the tradition of Jesus’ teaching in the Treasury, the disciples taught here too on a daily basis. In Acts 5.20,42, we read that Peter and John were commanded to do so by an angel of the Lord.
The Temple, viewed from the east in this image, was surrounded by the Temple Court. On the east (centre front), was the large Court of the Women, also known in the Gospels as the Treasury, where both Jesus and the disciples used to teach.
Hillel Fendel of Israelnationalnews (Arutz 7) reports that the stone floor inside the Dome of the Rock is being dug up by tractor under the guise of “replacing carpets”.
This cutaway drawing of the Dome of the Rock shows The Rock around which this Islamic structure is built. The Rock, shown in yellow, was the Foundation Stone of the First and Second Temples on which the Holy of Holies was built. Below The Rock are steps that descend into a cave called al-Maghara. The floor of the Dome of the Rock is shown in grey.
Using the excuse of “replacing carpets,” the Waqf (Islamic Trust) on the Temple Mount began digging up the stone floor today inside the Mosque of Omar – the site of some of the most sacred areas of the two Holy Temples of Kings Solomon and Herod.
A small tractor was brought into the famous gold-domed structure and dug and removed earth there, with no permit to do so. Such work requires permission from and supervision by the Antiquities Authority, as well as approval from the Ministerial Committee on Archaeological Digs in Holy Sites.
The Antiquities Authority said the works were not coordinated with it, and added, “Further questions must be directed towards the police, who are the sovereign body there.”
The joint Temple Mount Movements umbrella organization, HaMateh HaMeshutaf, reports that any change in the floor, and certainly a penetration into the earth below, is liable to cause irreversible damage to the foundations of the Holy Temple and the surviving remnants of the Holy Temple periods.
This is understandably a cause of concern, especially as there is no information of how deep the excavation is. It is not known therefore what was found or damaged below the floor.
It may be helpful to remember that in 1959, sections of the floor were also dug up for the purpose of strengthening the columns and walls of the Dome of the Rock with reinforced concrete. These secretly taken photographs showed the bedrock below the pavement:
Scaffolding poles stand on the floor of the Dome of the Rock at upper right and in the foreground, metal bars for reinforced concrete can be seen. The bedrock is estimated to be located a foot and a half (50cm) below the floor. Photo: Studium Biblical Franciscanum.Here the bedrock is visible close to the central north column of the Dome of the Rock. Photo: Studium Biblical Franciscanum.This photograph was taken close to the south-southeast corner of the Dome of the Rock. Photo: Studium Biblical Franciscanum.
In all of these photographs, the bedrock appears to be located not more than a foot or two below the floor of the Dome of the Rock. It is important that this excavation is carried out under archaeological supervision for even if nothing other than soil is found, the configuration of the bedrock may cast light on the layout of the Second Temple that stood here almost 2000 years ago.
Eve is a long-time community activist and tour guide from the Judean hills. Her extensive work in Israel advocacy has taken her all over the world. Each week she discusses archaeology, nature and interviews Israelis on current events in the Middle East and the Jewish world.
In the wake of the publication of our guidebook to the Temple Mount, she wanted to know how we got involved with the archaeology of Jerusalem and especially that of the Temple Mount. Our part of the interview, called “Preserving the Holy” was broadcast on April 5th and can be listened to here.
I was recently interviewed by John Enarsson of “Cry for Zion” on Temple Mount issues and also on our new guide book to the Temple Mount, which we reported on in previous posts here and here. These are some of the questions that were asked:
1. Do we know beyond a reasonable doubt that the (1st and) 2nd Temple stood on the Temple Mount? Why? What would be the most important reasons?
2. Do we have good reason to believe that the Holy of Holies was centered on the Foundation Stone? Why? What is the feeling in the scholarly field on this question?
3. A few years ago, you debunked the sensationalistic theories of Ernest L. Martin. Today, the adventurer and author Robert Cornuke is making Martin’s ideas about the Temple popular again to a wider audience. Have you read Cornuke’s book TEMPLE and could you comment on it?
4. Josephus has long been a favorite source for archeologists. What role do traditional rabbinic sources like the Mishnah play for archeologists like yourself?
You can listen to the 30-minute audio podcast, which includes the interview, here:
He contacted me a while ago regarding illustrations for the original Russian publication by 
