Inside Solomon’s Temple
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Footnotes
Rashi, Rabbi Shlomo Yitzhaki, is the best-known Jewish commentator on the Bible. He lived in France in the 11th century.
Endnotes
See Brevard S. Childs, The Book of Exodus. A Critical, Theological Commentary, The Old Testament Library (Philadelphia: Westminster, 1974), pp. 530–532.
There have been occasional suggestions to the contrary, such as Ernest Marie Laperrousaz, “King Solomon’s Wall Still Supports the Temple Mount,” BAR 13:03. We may also mention the famous tiny ivory pomegranate that was purchased at an exorbitant price on the assumption that its partially broken inscription indicated that it came from the First Temple. The true provenance of this item and the restoration of its inscription have been the subject of scholarly controversy (see “The Pomegranate Scepter Head—From the Temple of the Lord or from a Temple of Asherah?” BAR 18:03).
See Volkmar Fritz, “Temple Architecture: What Can Archaeology Tell Us About Solomon’s Temple?” BAR 13:04.
Yohanan Aharoni, “The Israelite Sanctuary at Arad,” in David Noel Freedman and Jonas C. Greenfield, eds., New Directions in Biblical Archaeology (Garden City, NY: Doubleday, 1971), pp. 28–44; idem, “The Solomonic Temple, the Tabernacle and the Arad Sanctuary,” (in Hebrew with English abstract) Beer-Sheva 1, ed. Y. Avishur, et al., (Jerusalem: University of the Negev, Beer-Sheva and Kiryat Sepher), pp. 79–86, 241–240. See also Ze’ev Herzog, Miriam Aharoni and Anson F. Rainey, “Arad—An Ancient Israelite Fortress with a Temple to Yahweh,” BAR 13:02.
Although Ruth goes down to the threshing floor for a rendezvous with Boaz (Ruth 3:3, 6), David goes up to Araunah’s threshing floor (2 Samuel 24:19).
See Pirkei de-Rabbi Eliezer 31.29; Maimonides, Mishneh Torah, Sepher
See The New Encyclopedia of Archaeological Excavations in the Holy Land, ed. Ephraim Stern (Jerusalem: Israel Exploration Society and Carta; New York: Simon and Schuster, 1993), pp. 503–504, for illustrations of the tenth-century B.C.E. gate at Gezer.
He makes a minor concession to the nasi (Ezekiel’s term for the future elevated, highest-ranking, secular leader—usually translated “prince”), whom he permits to enter the east gate of the inner court to eat or observe the performance by the priests of his own sacrifices (Ezekiel 44:3, 46:2).
Julian Morgenstern, “Amos Studies 3. The Historical Antecedents of Amos’ prophecy,” Hebrew Union College Annual 15 (1940), pp. 59–304, esp. pp. 284–285.
Jean Ouellette, “The Yasia
Menahem Haran in Encyclopaedia Olam Ha-Tanakh, vol. 12, Yehezkel (in Hebrew), ed. G. Brin (Ramat Gan:Revivim, 1984), p. 212.
Ouellette, “Le Vestibule du Temple de Salomon. Etait-il un Bit Hiläni?” Revue Biblique 76 (1969), p. 376.
“Hymn to the Ekur” trans. by Samuel Noah Kramer in James B. Pritchard, ed., Ancient Near Eastern Texts Relating to the Old Testament, third edition, (ANET3) (Princeton, NJ: Princeton Univ., 1969), pp. 582–583, lines 1–5.
Carol Meyers, “Jachin and Boaz in Religious and Political Perspective,” Catholic Biblical Quarterly 45 (1983), pp. 167–178.
See Helga Weippert, “Die Kesselwagen Salomos,” Zeitschrift des deutschen Palästina Vereins 108 (1992), pp. 16–41.
Eric Burrows, “Problems of the Abzu,” Orientalia, n.s. 1 (1952), pp. 231–256. See also Walter Andrae, Das Wiedererstandende Assur, 2nd ed., B. Hrouda (Munich: C.H. Beck, 1977), p. 34, illus. 16, for a basalt water basin from the time of Sennacherib (688–681 B.C.E.).
See Ephraim Stern, “The Phoenician Architectural Elements in Palestine During the late Iron Age and the Persian Period,” in The Architecture of Ancient Israel from the Prehistoric to the Persian Periods. In Memory of Immanuel (Munya) Dunayevsky, eds. Aharon Kempinski, Ronnie Reich (Jerusalem: Israel Exploration Society, 1992), pp. 302–309, esp. p 306.
See Meyers, “Was There a Seven-Branched Lampstand in Solomon’s Temple?” BAR 05:05.
For a detailed discussion of these vessels and their cultic use, see Victor A. Hurowitz, “Solomon’s Golden Vessels and the Cult of the First Temple,” in
Richard Elliott Friedman, under the entry “Tabernacle,” The Anchor Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992), vol. 6, pp. 292–300, has again repeated his highly imaginative proposal that the Mosaic Tabernacle stood within the Holy of Holies in Solomon’s Temple beneath the wings of the cherubim. This odd theory is totally and absolutely without foundation For a detailed refutation of it, see Hurowitz “The Form and Fate of the Priestly Tabernacle—Remarks on a Recent Proposal,” Jewish Quarterly Review, forthcoming. See also my comments in Israel Exploration Journal 34 (1984), pp. 67–69.
Haran, Temples and Temple Service in Ancient Israel. An Inquiry into the Character of Cult Phenomena and the Historical Setting of the Priestly School (Oxford: Clarendon Press, 1978), pp. 149–204.
See William F. Albright, “What Were the Cherubim?” in The Biblical Archaeology Reader 1, eds. G. Ernest Wright, David Noel Freedman (Garden City, NY: Doubleday, 1961), pp. 95–97.
Stephen Herbert Langdon, Die neubabylonische Königsinschriften, tr. R. Zehnpfund, Vorderasiatische Bibliothek 4 (Leipzig: J. C. Hinrichs, 1911), p. 222 Nabonidus Nr. 1, lines 11–12.