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In 1883, a biblical scholar (a person who studies the Bible) named Thomas Newberry designed a model, or a small, three-dimensional copy, of an ancient temple in Jerusalem, based on descriptions of its architecture that he found in the Bible. Four years later, the model was featured as the centerpiece of one of these large, public exhibitions: the Anglo-Jewish Historical Exhibition. This exhibition was the first public display of Jewish religious art, called Judaica, and having it on view for thousands of visitors of different cultural and religious backgrounds made people more interested in Jewish art than before.

At the west end of the Holy Place, behind the altar of incense, is the doorway to the most sacred room in the temple: the Holiest of Holies, or the Most Holy Place. It is said that no one was allowed inside... except for once a year on Yom Kippur, a Jewish holiday when worshippers fast and atone for their sins. On that day, the High Priest was allowed to enter to make offerings to God.

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Previously, many scholars accepted the biblical narrative of the First Temple's construction by Solomon as authentic; however, during the 1980s, skeptical approaches to the biblical text as well as the archaeological record led some scholars to doubt whether there was any Temple in Jerusalem constructed as early as the 10th century BCE.[4] Some scholars have suggested that the original structure built by Solomon was relatively modest, and was later rebuilt on a larger scale.[5] No direct evidence for the existence of Solomon's Temple has been found,[6][7] although no recent archaeological excavations have been conducted on the Temple Mount due to the extreme religious and political sensitivity of the site. Nineteenth and early-twentieth century excavations around the Temple Mount did not identify "even a trace" of the complex.[8] The House of Yahweh ostracon, dated to the 6th century BCE, may refer to the First Temple.[9][10] Two 21st century findings from the Israelite period in present-day Israel have been found bearing resemblance to Solomon's Temple as it is described in the Hebrew Bible: a shrine model from the early half of the 10th century BCE in Khirbet Qeiyafa; and the Tel Motza temple, dated to the 9th century BCE and located in the neighbourhood of Motza within West Jerusalem.[11][4] The biblical description of Solomon's Temple has also been observed to share similarities with several Syro-Hittite temples of the same period discovered in modern-day Syria and Turkey, such as those in Ain Dara and Tell Tayinat.[12][13]

Solomon then led the whole assembly of Israel in prayer, noting that the construction on the temple represented a fulfilment of God's promise to David, dedicating the temple as a place of prayer and reconciliation for the people of Israel and for foreigners living in Israel, and highlighting the paradox that God who lives in the heavens cannot really be contained within a single building. The dedication was concluded with musical celebration and sacrifices said to have included "twenty-two thousand bulls and one hundred and twenty thousand sheep".[28] These sacrifices were offered outside the temple, in "the middle of the court that was in front of the house of the Lord", because the altar inside the temple, despite its extensive dimensions,[29] was not big enough for the offerings being made that day.[30][31] The celebration lasted eight days and was attended by "very great assembly [gathered] from the entrance of Hamath to the Brook of Egypt".[32] The subsequent feast of Tabernacles extended the whole celebration to 14 days,[33] before the people were "sent away to their homes".[34]

After the dedication, Solomon hears in a dream that God has heard his prayer, and God will continue to hear the prayers of the people of Israel if they adopt the four ways in which they could move God to action: humility, prayer, seeking his face, and turning from wicked ways.[35] Conversely, if they turn aside and forsake God's commandments and worship other gods, then God will abandon the temple: "this house which I have sanctified for My name I will cast out of My sight".[36]

Jewish tradition holds that the Temple was destroyed on Tisha B'Av, the 9th day of Av (Hebrew calendar),[38] the same date of the destruction of the Second Temple. Rabbinic sources state that the First Temple stood for 410 years and, based on the 2nd-century work Seder Olam Rabbah, place construction in 832 BCE and destruction in 422 BCE (3338 AM), 165 years later than secular estimates.[39][40] The Jewish historian Josephus says; "the temple was burnt four hundred and seventy years, six months, and ten days after it was built".[41][additional citation(s) needed]

Archeologists categorize the biblical description of Solomon's Temple as a langbau building. That is, a rectangular building that is longer than it is wide. It is furthermore classified as a tripartite building, consisting of three units; the ulam (porch), the heikal (sanctuary), and the debir (the Holy of Holies). It is also categorized as being a straight-axis temple, meaning that there is a straight line from the entrance to the innermost shrine.[46]

The ulam, or porch, featured two bronze pillars Jachin and Boaz. It is unclear from the biblical descriptions whether the porch was a closed room, a roofed entranceway, or an open courtyard.[47] Thus, it is not known whether the pillars were freestanding or structural elements built into the porch. If they were built into the porch, it could indicate that the design was influenced by similar temples in Syria or even Turkey, home to the ancient Hittite Empire. While most reconstructions of the Temple have the pillars freestanding,[48] Yosef Garfinkel and Madeleine Mumcuoglu finds it likely that the pillars supported a roof over the porch.[47]

The Holy of Holies, also called the "Inner House", was 20 cubits in length, breadth, and height. The usual explanation for the discrepancy between its height and the 30-cubit height of the temple is that its floor was elevated, like the cella of other ancient temples.[50] It was floored and wainscotted with cedar of Lebanon, and its walls and floor were overlaid with gold amounting to 600 talents or roughly 20 metric tons. It contained two cherubim of olivewood, each 10 cubits high and each having outspread wings of 10 cubits span, so that, since they stood side by side, the wings touched the wall on either side and met in the center of the room. There was a two-leaved door between it and the Holy Place overlaid with gold; also, a veil of tekhelet (blue), purple, and crimson and fine linen. It had no windows and was considered the dwelling-place of the "name" of God.[citation needed]

The Holy of Holies was prepared to receive and house the Ark; and when the Temple was dedicated, the Ark, containing the original tablets of the Ten Commandments, was placed beneath the cherubim.[citation needed]

The water was originally supplied by the Gibeonites but was afterwards brought by a conduit from Solomon's Pools. The molten sea was made of brass or bronze that which Solomon had taken from the captured cities of Hadadezer ben Rehob, king of Zobah (1 Chronicles 18:8). Ahaz later removed this laver from the oxen and placed it on a stone pavement (2 Kings 16:17). It was destroyed by the Neo-Babylonian Empire (2 Kings 25:13).

Until the reforms of Josiah, there was also a statue for the goddess Asherah (2 Kings 23:6) and priestesses wove ritual textiles for her (2 Kings 23:7). Next to the temple was a house for the temple prostitutes (2 Kings 23:7)[52] who performed sacred prostitution at the temple.[53] It is unclear whether the prostitutes included both male and female or just male prostitutes.[54]

According to the majority of biblical scholars, Asherah was Yahweh's consort, and she was worshipped alongside Yahweh.[55][56][57] This is disputed by a significant minority, who maintain that the asherah in the Temple was a wooden pole, rather than a statue. Although originally a symbol of the goddess, the asherah is argued to have been adopted as a symbol of Yahweh.[57] According to Richard Lowery, Yahweh and Asherah headed a pantheon of other Judean gods that were worshipped at the temple.[58]

The temple had chariots of the sun (2 Kings 23:11) and Ezekiel describes a vision of temple worshipers facing east and bowing to the sun (Ezekiel 8:16). Some Bible scholars, such as Margaret Barker, say that these solar elements indicate a solar cult.[59] They may reflect an earlier Jebusite worship of Zedek[60] or possibly a solarized Yahwism.[61][62]

According to the Tanakh, the Temple housed the Ark of the Covenant. It says the Ark contained the Ten Commandments and was moved from Kiriath Jearim to Jerusalem by David before being moved into Solomon's temple.[63] A common view among scholars is that the Ark was originally conceived as Yahweh's footstool, above which he was invisibly enthroned.[64] Biblical scholar Francesca Stavrakopoulou states that Yahweh was physically enthroned above the Ark as a cult statue[65] and it was only following the Exile that Yahweh was conceived as unseen and the prohibition on carved images was added to the Ten Commandments.[66] On the other hand, some biblical scholars believe the story of the Ark was written independently and then incorporated into the main biblical narrative just before the exile into Babylon.[67] Biblical scholar Thomas Rmer speculates that the Ark may have contained statues of Yahweh and Asherah, and that it could have remained in Kiriath Jearim for much longer, possibly until shortly before the Babylonian conquest.[68]

During the Deuteronomic reform of King Josiah, the cult objects of the sun and Asherah were taken out of the temple and the practice of sacred prostitution, and the worship of Baal and the hosts of heaven were stopped.[69]

A korban was a kosher animal sacrifice, such as a bull, sheep, goat, or a dove that underwent shechita (Jewish ritual slaughter). Sacrifices could also consist of grain, meal, wine, or incense.[70][71][72] Offerings were often cooked and most of it eaten by the offeror, with parts given to the Kohen priests and small parts burned on the altar of the Temple in Jerusalem. Only in special cases was all of the offering given only to God, such as in the case of the scapegoat.[73] Under Josiah, sacrifices were centralized at Solomon's temple and other places of sacrifice were abolished. The temple became a major slaughtering center and a major part of Jerusalem's economy.[74] ff782bc1db