﻿ Temple, A2 - International Standard Bible Encyclopedia

Temple, A2

Continued from TEMPLE, A1.


See a list of verses on TEMPLE in the Bible.

I. Introductory.

1. Relation to History of Temple:

See the definition of temple in the KJV Dictionary


2. The Conception Unique and Ideal:

See also the McClintock and Strong Biblical Cyclopedia.


3. Its Symmetrical Measurements:


II. Plan of the Temple.


1. The Outer Court:

The temple was enclosed in two courts--an outer and an inner--quite different, however, in character and arrangement from those of the first Temple. The outer court, as shown by the separate measurements (compare Keil on Eze 40:27), was a large square of 500 cubits (750 ft.), bounded by a wall 6 cubits (9 ft.) thick and 6 cubits high (Eze 40:5). The wall was pierced in the middle of its north, east and south sides by massive gateways, extending into the court to a distance of 50 cubits (75 ft.), with a width of 25 cubits (37 1/2 ft.). On either side of the passage in these gateways were three guardrooms, each 6 cubits square (Eze 40:7 margin), and each gateway terminated in "porch," 8 cubits (12 ft.) long (Eze 40:9), and apparently (thus, the Septuagint, Eze 40:14; the Hebrew text seems corrupt), 20 cubits across. The ascent to the gateways was by seven steps (Eze 40:6; compare Eze 40:22,26), showing that the level of the court was to this extent higher than the ground outside. Round the court, on the three sides named--its edge in line with the ends of the gateways--was a "pavement," on which were built, against the wall, chambers, 30 in number (Eze 40:17-18). At the four corners were enclosures (40 cubits by 30) where the sacrifices were cooked (compare Eze 46:21-24)--a fact which suggests that the cells were mainly for purposes of feasting. (The "arches" ('elammim) of Eze 40:16,21, etc. (the Revised Version margin "colonnade"), if distinguished from the "porch" ('ulam)--A. B. Davidson and others identify them--are still parts of the gateway--Eze 40:21, etc.).

2. The Inner Court:

The inner court was a square of 100 cubits (150 ft.), situated exactly in the center of the larger court (Eze 40:47). It, too, was surrounded by a wall, and had gateways, with guardrooms, etc., similar to those of the outer court, saving that the gateways projected outward (50 cubits), not inward. The gates of outer and inner courts were opposite to each other on the North, East, and South, a hundred cubits apart (Eze 40:19,23,27; the whole space, therefore, from wall to wall was 50 and 100 and 50 = 200 cubits). The ascent to the gates in this case was by eight steps (Eze 40:37), indicating another rise in level for the inner court. There were two chambers at the sides of the north and south gates respectively, one for Levites, the other for priests (Eze 40:44-46; compare the margin); at the gates also (perhaps only at the north gate) were stone tables for slaughtering (Eze 40:39-43). In the center of this inner court was the great altar of burnt offering (Eze 43:14-17)--a structure 18 cubits (27 ft.) square at the base, and rising in four stages (1, 2, 4, and 4 cubits high respectively, Eze 43:14-15), till it formed a square of 12 cubits (18 ft.) at the top or hearth, with four horns at the corners (Eze 43:15-16). Steps led up to it on the East (Eze 43:17).


3. The Temple Building and Adjuncts:

The inner court was extended westward by a second square of 100 cubits, within which, on a platform elevated another 6 cubits (9 ft.), stood the temple proper and its connected buildings (Eze 41:8). This platform or basement is shown by the measurements to be 60 cubits broad (North and and South) and 105 cubits long (East and West)--5 cubits projecting into the eastern square. The ascent to the temple-porch was by 10 steps (Eze 40:49; Septuagint, the Revised Version margin). The temple itself was a building consisting, like Solomon's, of three parts--a porch at the entrance, 20 cubits (30 ft.) broad by 12 cubits (18 ft.) deep (so most, following the Septuagint, as required by the other measurements); the holy place or hekhal, 40 cubits (60 ft.) long by 20 cubits (30 ft.) broad; and the most holy place, 20 cubits by 20 (Eze 40:48-49; 41:1-4); the measurements are internal. At the sides of the porch stood two pillars (Eze 40:49), corresponding to the Jachin and Boaz of the older Temple. The holy and the most holy places were separated by a partition 2 cubits in thickness (Eze 41:3; so most interpret). The most holy place was empty; of the furniture of the holy place mention is made only of an altar of wood (Eze 41:22; see ALTAR, sec. A, III, 7; B, III, 3). Walls and doors were ornamented with cherubim and palm trees (Eze 41:18,25). The wall of the temple building was 6 cubits (9 ft.) in thickness (Eze 41:5), and on the north, south, and west sides, as in Solomon's Temple, there were side-chambers in three stories, 30 in number (Eze 41:6; in each story?), with an outer wall 5 cubits (7 1/2 ft.) in thickness (Eze 41:9). These chambers were, on the basement, 4 cubits broad; in the 2nd and 3rd stories, owing, as in the older Temple, to rebatements in the wall, perhaps 5 and 6 cubits broad respectively (Eze 41:6-7; in Solomon's Temple the side-chambers were Eze 5:1-17, Eze 6:1-14, and 7 cubits, 1Ki 6:6). These dimensions give a total external breadth to the house of 50 cubits (with a length of 100 cubits), leaving 5 cubits on either side and in the front as a passage round the edge of the platform on which the building stood (described as "that which was left") (Eze 41:9,11). The western end, as far as the outer wall, was occupied, the whole breadth of the inner court, by a large building (Eze 41:12); all but a passage of 20 cubits (30 ft.) between it and the temple, belonging to what is termed "the separate place" (gizrah, Eze 41:12-13, etc.). The temple-platform being only 60 cubits broad, there remained a space of 20 cubits (30 ft.) on the north and south sides, running the entire length of the platform; this, continued round the back, formed the gizrah, or "separate place" just named. Beyond the gizrah for 50 cubits (75 ft.) were other chambers, apparently in two rows, the inner 100 cubits, the outer 50 cubits, long, with a walk of 10 cubits between (Eze 42:1-14; the passage, however, is obscure; some, as Keil, place the "walk" outside the chambers). These chambers were assigned to the priests for the eating of "the most holy things" (Eze 42:13).




I. Introductory.

1. The Decree of Cyrus:


2. Founding of the Temple:


3. Opposition and Completion of the Work:

The work soon met with opposition from the mixed population of Samaria, whose offer to join it had been refused; hostile representations, which proved successful, were made to the Persian king; from which causes the building was suspended about 15 years, till the 2nd year of Darius Hystaspis (520 BC; Ezr 4:1-24). On the other hand, the prophets Haggai and Zechariah stimulated the flagging zeal of the builders, and, new permission being obtained, the work was resumed, and proceeded so rapidly that in 516 BC the temple was completed, and was dedicated with joy (Ezr 5:1-17; 6:1-22).

II. The Temple Structure.

1. The House:


2. Its Divisions and Furniture:


3. Its Courts, Altar, etc.:



4. Later Fortunes:



I. Introductory.

1. Initiation of the Work:


2. Its Grandeur:


3. Authorities:


4. Measurements:


II. The Temple and Its Courts.

1. Temple Area--Court of Gentiles:


2. Inner Sanctuary Inclosure:



(2) Court of the Women.





(4) The Altar, etc.


3. The Temple Building:

(1) House and Porch.


(2) "Hekhal" and "Debhir".


(3) The Side-Chambers.


III. New Testament Associations of Herod's Temple.

1. Earlier Incidents:

Herod's temple figures so prominently in New Testament history that it is not necessary to do more than refer to some of the events of which it was the scene. It was here, before the incense altar, that the aged Zacharias had the vision which assured him that he should not die childless (Lu 1:11 ff). Here, in the women's court, or treasury, on the presentation by Mary, the infant Jesus was greeted by Simeon and Anna (Lu 2:27 ff). In His 12th year the boy Jesus amazed the temple rabbis by His understanding and answers (Lu 2:46 ff).

2. Jesus in the Temple:

The chronological sequence of the Fourth Gospel depends very much upon the visits of Jesus to the temple at the great festivals (see JESUS CHRIST). At the first of these occurred the cleansing of the temple-court--the court of the Gentiles--from the dealers that profaned it (Joh 2:13 ff), an incident repeated at the close of the ministry (Mt 21:12 ff and parallel's). When the Jews, on the first occasion, demanded a sign, Jesus spoke of the temple of His body as being destroyed and raised up in three days (Joh 2:19), eliciting their retort, "Forty and six years was this temple in building," etc. (Joh 2:20). This may date the occurrence about 27 AD. At the second cleansing He not only drove out the buyers and sellers, but would not allow anyone to carry anything through this part of the temple (Mr 11:15-17). In Jn His zeal flamed out because it was His Father's house; in Mk, because it was a house of prayer for all nations (compare Isa 56:7). With this non-exclusiveness agrees the word of Jesus to the woman of Samaria: "The hour cometh, when neither in this mountain (in Samaria), nor in Jerusalem, shall ye worship the Father" (Joh 4:21). During the two years following His first visit, Jesus repeatedly, at festival times, walked in the temple-courts, and taught and disputed with the Jews. We find Him in Joh 5:1-47 at "a feast" (Passover or Purim?); in Joh 7:1-53; 8:1-59, at "the feast of tabernacles," where the temple-police were sent to apprehend Him (Joh 7:32,45 ff), and where He taught "in the treasury" (Joh 8:20); in Joh 10:22 ff, at "the feast of the dedication" in winter, walking in "Solomon's Porch." His teaching on these occasions often started from some familiar temple scene--the libations of water carried by the priests to be poured upon the altar (Joh 7:37 ff), the proselytes (Greeks even) in the great portico (Joh 12:20 ff), etc. Of course Jesus, not being of the priestly order, never entered the sanctuary; His teaching took place in the several courts open to laymen, generally in the "treasury" (see Joh 8:20).

3. The Passion-Week:

The first days of the closing week of the life of Jesus--the week commencing with the Triumphal Entry--were spent largely in the temple. Here He spoke many parables (Mt 21:1-46; 22:1-46 and parallel's); here He delivered His tremendous arraignment of the Pharisees (Mt 23:1-39 and parallel's); here, as He "sat down over against the treasury," He beheld the people casting in their gifts, and praised the poor widow who cast in her two mites above all who cast in of their abundance (Mr 12:41 ff and parallel's). It was on the evening of His last day in the temple that His disciples drew His attention to "the goodly stones and offerings" (gifts for adornment) of the building (Lu 21:5 and parallel's) and heard from His lips the astonishing announcement that the days were coming--even in that generation--in which there should not be left one stone upon another (Lu 21:6 and parallel's). The prediction was fulfilled to the letter in the destruction of the temple by the Romans in 70 AD.

4. Apostolic Church:

Seven weeks after the crucifixion the Pentecost of Ac 2:1-47 was observed. The only place that fulfils the topographical conditions of the great gatherings is Solomon's Porch. The healing of the lame man (Ac 3:1 ff) took place at the "door .... called Beautiful" of the temple, and the multitude after the healing ran together into "Solomon's Porch" or portico (Ac 3:11). Where also were the words of Lu 24:53, they "were continually in the temple, blessing God," and after Pentecost (Ac 2:46), "day by day, continuing stedfastly .... in the temple," etc., so likely to be fulfilled? For long the apostles continued the methods of their Master in daily teaching in the temple (Ac 4:1 ff). Many years later, when Paul visited Jerusalem for the last time, he was put in danger of his life from the myriads of Jewish converts "all zealous for the law" (Ac 21:20), who accused him of profaning the temple by bringing Greeks into its precincts, i.e. within the coregh (Ac 21:28-30). But Christianity had now begun to look farther afield than the temple. Stephen, and after him Saul, who became Paul, preached that "the Most High dwelleth not in houses made with hands" (Ac 7:48; 17:24), though Paul himself attended the temple for ceremonial and other purposes (Ac 21:26).

5. The Temple in Christian Thought:

From the time that the temple ceased to exist, the Talmud took its place in Jewish estimation; but it is in Christianity rather than in Judaism that the temple has a perpetual existence. The New Testament writers make no distinction between one temple and another. It is the idea rather than the building which is perpetuated in Christian teaching. The interweaving of temple associations with Christian thought and life runs through the whole New Testament. Jesus Himself supplied the germ for this development in the word He spoke concerning the temple of His body (Joh 2:19,21). Paul, notwithstanding all he had suffered from Jews and Jewish Christians, remained saturated with Jewish ideas and modes of thought. In one of his earliest Epistles he recognizes the "Jerus that is above" as "the mother of us all" (Ga 4:26 the King James Version). In another, the "man of sin" is sitting "in the temple of God" (2Th 2:4). The collective church (1Co 3:16-17), but also the individual believer (1Co 6:19), is a temple. One notable passage shows how deep was the impression made upon Paul's mind by the incident connected with Trophimus the Ephesian (Ac 21:29). That "middle wall of partition" which so nearly proved fatal to him then was no longer to be looked for in the Christian church (Eph 2:14), which was "a holy temple" in the Lord (Eph 2:21). It is naturally in the Epistle to the Hebrews that we have the fullest exposition of ideas connected with the temple, although here the form of allusion is to the tabernacle rather than the temple (see TABERNACLE; compare Westcott on Hebrews, 233 ff). The sanctuary and all it included were but representations of heavenly things. Finally, in Revelation, the vision is that of the heavenly temple itself (11:19). But the church--professing Christendom?--is a temple measured by God's command (11:1,2 ff). The climax is reached in 21:22-23: "I saw no temple therein (i.e. in the holy city): for the Lord God the Almighty, and the Lamb, are the temple thereof .... and the lamp thereof is the Lamb." Special ordinances are altogether superseded.


In general on the temples see Keil, Biblical Archaeology, I, in which the older literature is mentioned; Fergusson, Temples of the Jews; Comms. on K, Chronicles, Ezr, Neh, and Ezk; articles in the dicts. and encs (DB, HDB, EB); G. A. Smith, Jerusalem and similar works. On Solomon's Temple, compare Benzinger, Heb. Archaologie. On Ezekiel's temple, see Skinner's "Book of Ezekiel" in Expositor's Bible. On Zerubbabel's temple, compare W. Shaw Caldecott, The Second Temple in Jerusalem. The original authorities on Herod's temple are chiefly Josephus, Ant, XV, xi, and BJ, V, v; and the Mishna, Middoth, ii (this section of the Middoth, from Barclay's Talmud, may be seen in App. I of Fergusson's work above named). The German literature is very fully given in Schurer, HJP, I, 1, 438 ff (GJV4, I, 392 f). See also the articles of A. R. S. Kennedy in Expository Times, XX, referred to above, and P. Waterhouse, in Sanday, Sacred Sites of the Gospels, 106 ff. On symbolism, compare Westcott, Hebrews, 233 ff. See also articles in this Encyclopedia on parts, furniture, and utensils of the temple, under their several headings.

W. Shaw Caldecott

James Orr


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