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Archive 1 |
It is true that the Muslim Waqf forbids archaelogical work on the Temple Mount, that has little actual effect since the Jewish opposition to such work would be overwhelming anyway. On one of your other points, the existence of the second temple says nothing at all about the existence of the first temple and you are quite wrong about the opinion of archaelogists on this. You would have been right 50 years ago when most archaelogy in Israel was done for the purpose of confirming the Biblical account, but by now that is not true. -- zero 00:43, 26 Aug 2003 (UTC)
I think its quite clear what he's trying to say: "the existence of the second temple says nothing at all about the existence of the first temple". Just because archaeologists accept to the existence of a building called the Second Temple, doesn't mean they automaticly accept the existance of the First Temple. It's quite possible that the Second Temple was called such solely because the people who built it believed there had been an earlier temple. - Efghij 01:09, Aug 26, 2003 (UTC)
Efghij understood correctly. The thing about the second temple is that there are various bits of evidence from outside the Bible, such as Josephus. One can still debate things like when it was built but I think it is generally accepted that it existed. On the other hand, the first temple has no support outside the Bible as far as I know. Moreover, the archaelogical evidence suggests that Jerusalem was a very minor rundown place at the alleged time of the first temple and that other places were more important. See http://www.ot-studies.com/Documents/grounds.htm for the view of Israel Finkelstein on this. Not everyone agrees with him on this of course but I know from speaking to one of his colleagues that his view is a mainstream one. -- zero 01:55, 26 Aug 2003 (UTC)
From what I remember from my days of hanging out in the Near Eastern and Judaic Studies department of a certain place, the views of zero and Efghij are not just considered plausible among historians - they are pretty much the mainstream position. Controversial "findings" aside (see the fake pomegranate - see also some reports of rather controversial new excavations) we have, as of yet, no archaelogical evidence of the existence of the First Temple, let alone its exact location; we don't have any extra-biblical textual evidence either. There is no reason why there couldn't have been a pre-exilic temple somewhere, and some buildings do get destroyed fairly thoroughly; still, the First Temple seems curiously reluctant to exist outside the text. Hasdrubal 15:34, 5 September 2005 (UTC)
Re: my Usenet posting which you quoted above -- to just say "the Muslim Waqf forbids archaelogical work on the Temple Mount" is totally and utterly inadequate as an overall description of the situation, since the temple mount Waqf has conducted extensive excavation and underground construction operations at the site, and an important part of the reason for these aforementioned excavation and underground construction operations was to carry out a very intentional and deliberately calculated plan to destroy any evidence for the existence of the ancient Jewish temple (whether first or second).
Re: the first temple -- all the kingdoms and city-states of the region during the early first millennium B.C. had a temple dedicated to the national or city-state patron god, so why should we expect Jerusalem to be any different? When comparative evidence agrees with the text of the Bible, then the burden of proof is on the skeptics. (The issue of the exact degree of magnificence of the first temple is quite another question.)
Re: the Solomonic kingdom. The thing to understand is that both Egyptian and Mesopotamian states were relatively weak during that period, and unable to extend much influence beyond their borders to the Israel-Canaan area. So the reason why there's not any contemporary Egyptian or Mesopotamian documentary evidence for the Davidic-Solomonic kingdom is exactly the same reason why the Davidic-Solomonic kingdom found it relatively easy to expand -- i.e. neither Eyptian nor Mesopotamian states had much interest in the area at the time. Furthermore, the Davidic-Solomonic kingdom was not really much of an "empire". They managed to keep internal Israelite factionalism to a relatively low level, and the brilliant generalship of a few individuals allowed the united Israelites to militarily temporarily overawe the Philistines, persuade the Phoenicians that it was worth their while to deal with the Israelites, and cause the neighboring small kingdoms of Geshur, Moab, and Edom to pay a nominal tribute at least part of the time (and of course, the Israelite monarchs didn't have to worry about international interference because Egypt and Mesopotamia were divided and weak). However, as soon as Israelite factionalism got out of control, and the new generals were less individually brilliant, and Egypt and Mesopotamia started regaining strength, then the whole Israelite "empire" fell apart with extreme rapidity. This is all pretty much there in the Bible, if you read carefully.
AnonMoos
the LDS section contains loads of information more than is necessary about LDS in general, much of it not related to the Temple at all, and also there's POViness in talking about prophecy as fact Dave 02:42, 12 March 2006 (UTC)
I agree. I've edited it.--Meamcat 06:14, 30 March 2006 (UTC)
I don't know how to enter hebrew characters, but perhaps some other expressions for the Temple could be given at the beginning - Bet Elohim; Bet Adonai; Hekhal; Har Elohim; etc? --ADMH 23:10, 27 May 2006 (UTC)
I have protected the article per this request. Please resolve any issues regarding article content in accordance with Wikipedia's "Consensus editing" principles. If anyone feels this article protection is unwarranted or if the conflicts have been resolved, please feel free to contact me on my talk page, and I will respond according to my best judgment as quickly as possible. Thank you for your coöperation, and keep in mind...editing wikipedia should be fun, not a battlefield. Thanks, Tomertalk 07:55, 27 July 2006 (UTC)
{{cleanup}} The section titled "Archaeological evidence" needs footnotes to document its claims with specific sources. The section immediately following, "References", needs to be integrated into the existing References section, and wikified. "Further reading" needs to have the actual content moved into the main article somewhere, and the citation integrated with the References section. (But first the article needs to be unlocked.) -- Beland 20:19, 1 August 2006 (UTC)
The section entitle "Modern Critical Scholarly interpretation of the Temple in Jerusalem" needs a lot of work. I literally (not figuratively, as some people mean when they say literally) have no idea what it is trying to say. Does Mary Ann Tolbert believe that Jews were/are pagans? Many of the sentences are undisputed except for the scholarly tone of "Yahweh" instead of God such as the quotes for Isaiah and Ezekiel. Is this saying anything? Is it trying to? If it is not cleaned up soon I am removing it.Jon513 01:22, 27 July 2006 (UTC)
User:Biblical1 has retitled the section "Scholarly Consensus", and is apparently now claiming this viewpoint is a universally-believed contemporary scholarly consensus based on exactly two sources cited none from particularly well-known universities. If you look the two books up you'll see they received a lot of criticism. From my perspective Biblical1 has a basis for adding the point of view, attributed as the POV of the individuals cited, but does not have a basis for presenting it as fact or as a universally-held consensus view. --Shirahadasha 05:13, 27 July 2006 (UTC)
I have located a CV for Mary Ann Tolbert here . She is the George H. Atkinson Professor of Biblical Studies and Executive Director of the Center for Lesbian and Gay Studies in Religion and Ministry at the Pacific School of Religion. Here is a CV for Stephen L. Harris. . He is Professor and Chair, Department of Humanities and Religious Studies, California State University, Sacramento. Sufficiently reliable to use sources and for these views to stand as individual views, but claim of consensus clearly has not been established --Shirahadasha 05:13, 27 July 2006 (UTC)
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Yahweh is the ancient God of Israel. Judaism in antiquity has its roots in polytheism. This means Yahweh was a God among a divine council. You will not see monotheism in the Old Testament until later redactors and in wisdom literature (psalms and proverbs).
On this note, Shirahadasha has done well looking at the individual information for a consensus among scholars, however, the professor's religion(s) and clubs have nothing whatsoever to do with the research. Thus Shirahadasha pulling up "Executive Director of the Center for Lesbian and Gay Studies" is an attempt to discredit the author.
The only fact I have yet to find numerous sources for resides in priestly sources thinking the temple is 2 miles below heaven in the 6th century BCE. Irrecovable of this, the information is a printed article introducing the Oxford Study Bible, a bible given to students partaking in academic religious studies (objective information). This article is from acadamia, it is a published work.
I encourage all to do their own objective research.
I fear this article is displacing "fact" with "fiction" simply because it makes a mockery out of certain prophetic interpretations of history.
I will also add that the Jewish historian Josephus has a famous quote in regards to this temple, it is "the one temple for the one god". In other words, it was the ONLY place to worship Yahweh. Priests harvested the jewish temple until its seige and burning in 70 AD, eventually eradicting this priestly theology and causing synagogues and rabbi's to be the mainstay in Judaism.
Biblical1
I would also like to add that our goal is all the same here, objective information.
I attributed sources to my research.. So far no one has presented information that conflicts with the facts I've presented.
I am also afraid Shirahadasha is mistaking biblical scholarship with theological studies. There is a difference. Public institutions are not allowed to give a religious bias, the goal is objectivity. Private schools are quite the opposite. Thus the research from the scholars and academia field is not to be discredited because it goes against a certain person's religious talmud view. The view of the talmud is to in the "according to" section, this based on the fact it utilizes a theological view of history, ie Babylon overcame Judah because of the transgressions or sins of one of the monarchs. This incorrect theorem is exactly a theorem, it can be discredited through science (the archaeological record). The facts I presented are not theorems, therefore Shirahadasha had no grounds to edit the information presented..
Please utilize sources when disputing information. Not discrediting authors by mentioning their support of gay clubs. How Shirahadasha was able to edit my articles is a problem that must be addressed, others have been taken on his/her alterations due to the idea that it doesn't "sound right," never mind if it is right, as Shirahadasha and others can't disprove the information, simply the fact that it is "doesn't sound right" is grounds for editing to some. This is a mockery of wikipedia.
I would also like to add that Shirahadasha wrote the following :
Biblical scholarship, and particularly interpretions of the more difficult mystical prophetic visions such as those found in the first chapter of Ezekiel, is highly subjective and even speculative. While interpretations from scholars representing various points of view are welcome on Wikipedia, claims that a particular favorite scholar's opinion on this type of subject matter represents the sole "objective" fact are unfortunately inconsistant with Wikipedia's WP:Neutral point of view policy
Biblical scholarship ( a form of religious studies )is an objective view at prophetic visions such as that of Ezekiel. In other words, it expreses apathy to all sides, it has no bias. It is the ONLY objective view ALLOWABLE in the main sections of wikipedia.
The very definition of religious studies counters what is said..
Religious studies is the multi-disciplinary, secular study of religion. It is distinct from theology and incorporates multiple disciplines and methodologies including the sociology, psychology, philosophy, and history of religion in addition to comparative religion.
I presented the information with sources, Shirahadasha attempted to discredit the sources because he/she thought their institution "wasn't famous". (I question if Shirahadasha is actually familar with public education/universities in the United States.) Again, this is an ad hominem fallacy, as Shirahadasha cannot dispute the information itself, he/she is attempting to discredit the author. (This due to the fact they he/she still hasn't presented objective research to counter facts)
I would like to present the following article here:
http://en.wikipedia.org/wiki/Paul_of_tarsus#Scholarly_Consensus
This consensus is one of the peices I wrote. As you can see, the sources are numerous, and my only goal is truth. I would not write such an article unless I had reliable sources; reliable sources are not based on their practiced institutions nor their sexual preferences as Shirahadasha mentioned.
Also I am rather tired, I have spent too much time on this topic. I would very much like to add more sources however I am still a bit confused as to why it the information is still in question.
..
Before I leave, I would like to say it is unfortunate I go to such lengths to dispute things of this sort. It is discouraging to present information to share, only to have it disputed by claims that end up being hollow.
Biblical1 06:01, 28 July 2006 (UTC)
I apologize as I have defended numerous articles in the past few days, many from those who have a prophetic view of history. I am doing my best to present objective information.
Biblical1,
I see from your contribution history that you are relatively new to Wikipedia. As you can see some of your edits have run into opposition from other editors. This is a normal situation. Here are a couple of suggestions for navigating it:
First, Wikipedia is a wiki, a collective undertaking which is a social product. Everyone gets to edit everything, so there's no ownership and no "my" article. The community has powers to resolve disputes, including the ability to lock articles and make decisions. Second, as in any social undertaking, ones behavior in communicating influences people's decisions, whether or not it should. I want to point out two things in this regard. One is the Wikipedia policies of WP:Assume good faith and WP:No personal attacks. There's no reason to assume that my reporting Professor Tolbert's academic institution and title -- facts you acknowledge are relevant to establishing her reliability as a source -- was done to attack or discredit her, particularly since I mentioned I accepted her suitability. Similarly, there was no need (or factual basis) to question my familiarity with the American educational system etc. I also want to point out that there are established policies for what kinds of content Wikipedia accepts, and you're not at liberty to propose policies of your own. One of them is that the person making the edit has to establish that the content is notable and reliably sourced, and the community has no obligation to provide research to prove the contrary. Another is that Wikipedia serves religous people as anyone else and theological and religious subjects and points of view, properly sourced and attributed, are considered legitimate content. You have to learn and work within these policies.
But even more importantly, the way one uses facts to establish an argument in the Talk pages inevitably influences how people judge the perceived credibility of ones edits. I'd like to point out a couple of things in this regard. Your argument drew a distinction between "religious" and "theological" studies, arguing that people engaged in the latter have "religious bias" and can't be reliable as sources. But a source you cited, Mary Ann Tolbert, turns out to be doing "Studies in Religion and Ministry" at a private denominationally-affiliated theological seminary -- in other words, "theological studies" exactly as you defined them. One would expect that a person with strong opinions about who is reliable would do homework to ensure that their own sources are consistent with those opinions. Next, you inferred a large number of things from my mere mention of one of Mary Ann Tolbert's fields of academic study, "Gay and Lesbian Studies in Religion and Ministry." You mentioned "discrediting authors by mentioning their support of gay clubs," "sexual preferences", etc. But to me, the most decisive issue is the extraordinary inference you drew from the Josephus quote "the one temple for the one god". You said "In other words, it was the ONLY place to worship Y-." Now it it is true that the dictionary definition of a "temple" is "a place of worship", but "The temple in Jersualem" doesn't have a meaning as simple as the dictionary one. The Temple was associated with a particular type of worship. Whether other types of worship (such as individual or synagogue prayer) were going on, or sanctioned, is a question the quote doesn't answer.
I'm also concerned by some of the things that have been written on the Christianity pages. I found you admitted that you didn't know Paul of Tarsus' view of the Ressurrection Talk:Paul of Tarsus, something one would expect someone who writes a "Scholarly Consensus" claim ought to know. I also found various complaints on that page and your own talk page similar to ones that have been made here. See e.g. Lostcaesar's comment on Talk:Paul of Tarsus, "What I called 'absurd' was presenting the pbs information as though it were stone fact, that is to say they express an opinion, a point of view, and the article ought to reflect that. I don't mind it being in there, I mind an opinion substituted for a fact."
I've tried to provide a very careful, thorough analysis because I don't reach conclusions about these things lightly or without explaining why. But it it would seem that you might want to rethink the approach here. The many comments you've been recieving about what you've been doing on Christianity-related topics, e.g. Carl.bunderson's comment on your Talk page "Please stop. If you continue to violate Wikipedia's NPOV policy by adding commentary and your personal analysis into articles, you will be blocked from editing Wikipedia"; "Could you please refrain from readding a substandard POV passage to Christianity again and again" by Str1977; -- look all too similar to conclusions that people are drawing here. I would urge you to pay careful attention to Wikipedia policies, avoid personal attacks, and be very careful about the inferences you are drawing from your sources. I also suggest being a bit less ambitious about your edits starting out. It might be better to start by simply using a source or two to add a new point of view in a short section, rather than attempting to add large sections or a whole "Scholarly consensus" as one of the first things one does. Best wishes, --Shirahadasha 17:34, 30 July 2006 (UTC)
I appreciate the response. I think my main difficulty has been correctly formatting sources. I should perhaps write the isbn and page number, along with collect multiple others.
It is not my intention to present false information, if it is so, than by all means refute this, as the correct information is the end anyway.
My elaboration on paul's resurrection can be found on the discussion page under paul of tarsus, as ive pulled from sources and posted them there.
I think it's best if we both address the information in question
The Temple in Jerusalem was originally built as a house for Yahweh or the God of Ancient Israel. Priests in the sixth century B.C.E. believed the Temple was two miles below the heavenly dwelling of God [1] The ancient temple was seen as a place where Yahweh frequently visited and where he sat on his throne from the holy Ark of the Covenant. Disloyalty to this Ark and Yahweh's house would later be a reason why many Prophets condemned Israel, many individuals thought the Temple of Jerusalem would never fall due to the Angel that saved them of Assyrian conflict in 701 B.C.E.[2] According to the prophet Isaiah, Yahweh proclaimed he would save the city, and "The angel of the Lord went out and struck down a hundred and eighty-five thousand men in the Assyrian camp; when morning dawned, they all lay dead." (Isaiah 37:36). This account of the miraculous angel who saved the holy temple is later disputed when the Assyrian leader Sennacherib states his troops sealed Jerusalem, "like a bird in a cage".
The Prophet Ezekiel also has visions of Yahweh seated in the temple of Jerusalem. Yahweh's seat had wheels accompanied by animals, "Each had four faces and each four wings; their legs were straight, and their hoofs were like the hoofs of a calf, glistening and gleaming like bronze. (Isaiah 1:6-7). Ezekiel also sees Yahweh leave the sacred temple before it's destroyed by the Babylonian ruler Nebuchadnezzar in 587 B.C.E
Ezekiel then sees the "glory of Yahweh" rise from its traditional seat between the gold cherubim in the Temple's innermost sanctuary and pass through the city gates to the east. This strange event is probably meant to show that Yahweh's kavod (a Hebrew term that can be translated as "glory" or "influence") has permanently abandoned the Temple and now roams the world, operating in new and unpredictable ways. [2]
Now perhaps it's best if I classify this as "biblical criticism". I'm unaware how the Talmud interprets the writings of Ezekiel as well.
Also I would like to address the source. The article Reading the Bible, by Mary Ann Tolbert appears on pages 3-11 in the Oxford Study Bible, Oxford Study Press, 1992. ISBN 0195290011. This bible is used for religious studies students undertaking a bibilical studies class at public universities. I am unaware if Tolbert is a theological studies teacher at a private institution, however I can only assume her work must be objective to appear in such a textbook.
I believe the information in question was the idea that priests thought it to be 2 miles below heaven. This concept is not too far-fetched as the Temple harvested the Ark of the Covenant. This ark, utilized in the book of Joshua, was held by Priests who blew Rams horns, ultimatley causing the walls of Jericho to fall down. (see Joshua)
The historian Josephus spoke about the room "Holy of Holies" as well :"According to Josephus, the bejeweld curtain veling the Sanctuary's innermost room, the Holy of Holies, depicted a panarama of heaven." Pg 351, Understanding the Bible, McGraw Hill, 2003 0767429168 http://www.amazon.com/gp/product/0767429168/sr=1-1/qid=1154309574/ref=pd_bbs_1/104-9228861-3506322?ie=UTF8&s=books
I have not done further research as those sources seem to satisfy 'objective' matters. Prior to the temple going down in 70, the Sadducees controlled it's priesthood (priests mind you, not rabbi's). The Sadducees claimed to be of the Zadok line and the temple was the one place to properly worship, they were not anti-dynastic cult, this meaning they supported the priests of the Zadokites from Solomon and David. The Sadducees adaptation that the temple was the one place to worship yahweh is the essence of the quote from Josephus, 'one temple for the one God'. Josephus also attributes the fall in 70 to the political Zealots, a formed party dedicated to evicting the Romans. The zealots refused to give up, Josephus alludes that the General Titus had not originally intended to descecrate Jerusalem. Nevertheless, its seige for 18 months resulted in it's ransacking and the elimination of the Sadducees. This gave way to "formative Judaism", as sacrifices at the temple were seen as retribution for the people's sins.
It is said that when ben Zakkai visited the ruins of Jerusalem with another rabbi, his companion lamented the fact that with the Temple gone, their religion had no means of making the atonement sacrifices necessary to cleanse the people from sin. Ben Zakkai reportedly answered that henceforth "deeds of love" - humanitarian service - would replace the old system of animal sacrifice. He then quoted the Scripture in which God declares, "I require mercy, not sacrifice (Hos 6.6)" Professor Harris, Page 370
I would also like to point out that the first part of the Talmud wasn't completed until 200 CE, 130 years after the fall of the Temple. Thus I don't suppose the Talmud would reflect quite well with the Sadducees and their temple, as they are largely reformed Pharisees and 'diaspora' Jews. The above however is objective. Perhaps the sources should be included along with "according to".. but research in the biblical studies field is scholarly research not to be confused with religious views.
The prophet Elija, prior to the Jerusalem temple, publicly ascended into heaven in the bible. People in ancient israelite religion once believed you climb the tower of babel lead into heaven too. Humans could be 'like the divine' in otherwords. The temple was seen as this place to worship yahweh. This can be observed in Genesis 11, also page 50 of Harris' book.
Remove the current Scholarly Consensus section in its entirety (Move to User:Biblical1's user area). Biblical1 is welcome to add relevant comments from his prefered critical scholars in a section called e.g. Critical Scholarship Perspectives as long as all material is sourced and attributed, but should not label the material as a "consensus" or similar, and should not put it in the introduction or main narrative. --Shirahadasha 03:21, 2 August 2006 (UTC)
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I agree, perhaps consensus was an improper term. I will do my best to attribute sources in a later section in the future, Critical Scholarship Perspectives seems fine to me.
Biblical1 08:28, 2 August 2006 (UTC)
"the reconstruction of the Temple would require the recommencement of animal sacrifices, something which few Jews would like to happen."
I don't know anything about this. These sacrifices wouldn't be appreciably different from current "kashrut" slaughter practices, would they? (Apologies if I misuse the terms here.)
212.150.23.196 07:52, 13 September 2006 (UTC) Dear all, too much emphasis was placed in animal sacrifices along the article. The temple major purpose was to be a place of prayer and holyness. It was also the place were the scripts were kept.
I've changed the text to "for the offering of sacrifices known as the korbanot and for public and private prayer" as a compromise proposal consistant with the quote I provided, what the priests themselves said in the Temple about what it was they were doing. The quote asked for acceptance of the "fire-offerings of Israel and their prayer", stating things in that order. --Shirahadasha 19:31, 17 September 2006 (UTC) May I suggest "for national worship of G'd"? Animal sacrifices and prayers can be explained in next sentences as the ways worship was performed212.150.23.196 11:57, 18 September 2006 (UTC)
Should "tradutuibak" read "traditional"? The former, is, I believe, nonsense, or a typo; accordingly, I have made the appropriate correction.--Lance6968 05:40, 4 October 2006 (UTC)
Nnatan (talk · contribs) has been editing here and at Solomon's Temple drawing apparently on nothing but his own self-published www.jerusalem-4thtemple.org, which certainly does not meet our usual standard for reliable sources. I have cleared out this material to the best of my ability at Solomon's Temple and have requested him to stop adding his non-peer-reviewed original research to that article. I would suggest that someone ought to do the same here. - Jmabel | Talk 22:45, 20 December 2006 (UTC)
Natan gives ALL precise References which can be checked by serious scholars for every fact exposed.
Natan 27 december 2006
What's up with all the odd bold text? Example: " ...(still existing NOWADAYS and which can be checked by any COMPETENT scientist) , UNDERGROUND HYDRAULIC SYSTEM which reveals itself..." The all-Caps style seems weird, too. Basesurge 16:01, 24 December 2006 (UTC)
With regard to the Third Temple:
This is interesting, but left unexplained in the article. Can anyone elaborate? — Trilobite (Talk) 20:25, 11 Nov 2004 (UTC)
Related wikipod Jewish diaspora more correctly uses term diaspora beginning w/ Bablylonian exile 597 BCE; there was demographic diffusion even before the earlier 'Assyrian exile.' The largest and most important Jewish city before Roman times wasn't Jerusalem, it was Ptolemaic Alexandria in Egypt (one million Jewish residents in two of its five sections). Tribune 07:56, 10 August 2005 (UTC)
This part about emperor Julian's failed effort being just for his own glorification puzzles me quite a lot. It would certainly have been most unwise of the emperor - who was against the Christians but moved rather subtly in this - to commit such a blatant heresy, certainly the one effort which would immediately have rallied all the Jews of the empire against him, possibly even united with the Christians!
There is AFAIK no evidence that Julian wanted to harm the Jews. One might suspect he tried to rebuild the Temple to get at the Christians by strengthening the status of their mother-religion, but a temple to himself?! --Sponsianus 21:38, 14 December 2005 (UTC)
Will the person who keeps inserting this blurb please cite some sources. None of the pages I've found seem to indicate this. As long as you have a good source for this I have no problem for it, but I haven't seen one yet. Hirudo 19:28, 24 January 2006 (UTC) See article on Pompey in the Encyclopaedia Judaica. Erudil 18:52, 30 January 2007 (UTC)
The claim that the First Temple did not exist at all is nihilistic nonsense. No serious scholar makes such a claim. As to a Temple in the future: It could be possible to build such a temple without damaging the Mosques - but not without infuriating Muslims. Erudil 18:56, 30 January 2007 (UTC)
GPS coordinates please. I would like to find this place in Google Earth.
In the lede paragraph--I hope there will be a better source than the Israeli National News. I dont think we can use them to say that what was found was temple artifacts rather than the more neutral " possible ritual remains from the first Temple period" . and the wording "archeologists have confirmed" implies a settled consensus, not a very recent discovery : possibley: "archeologists have reported."DGG (talk) 23:00, 22 February 2008 (UTC)
Hoe werd vastgesteld welke toewijzingen voor de tempeldienst de priesters in Israël ontvingen?
Van de 24 door koning David ingestelde priesterafdelingen waren er 16 uit het huis van Eleazar en 8 uit het huis van Ithamar (1Kr 24:1-19). Aanvankelijk keerden er echter priesters uit slechts vier van de afdelingen uit de Babylonische ballingschap terug (Ezr 2:36-39). Sommigen opperen het denkbeeld dat de vier teruggekeerde families zo onderverdeeld werden dat er opnieuw 24 afdelingen waren, zodat de oorspronkelijke organisatorische regeling voortgezet kon worden. Alfred Edersheim onderstelt in zijn boek The Temple (1874, blz. 63) dat dit tot stand werd gebracht doordat elke familie vijf loten trok voor degenen die niet waren teruggekeerd en er aldus uit hun groepen twintig extra afdelingen werden gevormd waaraan zij de oorspronkelijke namen gaven. Zacharias, de vader van Johannes de Doper, was een priester uit de achtste afdeling, die van Abia. Doch indien de bovenstaande zienswijze de juiste is, kan het zijn dat hij geen nakomeling van Abia was, maar slechts tot de afdeling behoorde die Abia’s naam droeg (1Kr 24:10; Lu 1:5). Aangezien wij niet over de volledige inlichtingen beschikken, kunnen er dienaangaande geen definitieve conclusies worden getrokken.
De dienst van de priesters in de tempel werd georganiseerd onder het opzicht van verschillende beambten. Bepaalde diensten werden door het lot toegewezen. Elk van de 24 afdelingen verrichtte tweemaal per jaar een week dienst. Gedurende de feesttijden, wanneer er net als bij de inwijding van de tempel duizenden slachtoffers door het volk werden gebracht, verrichtte klaarblijkelijk de gehele priesterschap dienst (1Kr 24:1-18, 31; 2Kr 5:11; vgl. 2Kr 29:31-35; 30:23-25; 35:10-19). Een priester mocht ook op andere tijdstippen dienst verrichten, zolang hij de dienstdoende priesters maar niet belemmerde in de uitoefening van hun taak. Volgens de rabbijnse overleveringen waren de priesters tijdens Jezus’ aardse leven zo talrijk dat de week van dienst over de verschillende families die de afdeling vormden, werd verdeeld, zodat elke familie — afhankelijk van de grootte — een of meer dagen dienst deed.
Wat waarschijnlijk als het eervolste van de dagelijkse diensten werd beschouwd, was het branden van reukwerk op het gouden altaar. Dit werd gedaan nadat het offer was gebracht. Tijdens het branden van het reukwerk stond het bijeengekomen volk buiten het heiligdom en bad. Volgens de rabbijnse overlevering werd door het lot bepaald wie deze dienst mocht verrichten, maar iemand die al een keer aan de beurt was geweest mocht niet meeloten tenzij alle aanwezigen al een keer aan de beurt waren geweest (The Temple, blz. 135, 137, 138). Indien dit zo is, zou een priester deze eer gewoonlijk slechts eenmaal in zijn leven te beurt vallen. Zacharias verrichtte deze dienst toen de engel Gabriël aan hem verscheen om aan te kondigen dat Zacharias en zijn vrouw Elisabeth een zoon zouden krijgen. Toen Zacharias uit het heiligdom kwam, kon de bijeengekomen menigte aan zijn uiterlijk en aan zijn onvermogen om te spreken gewaarworden dat hij in het heiligdom een bovennatuurlijk gezicht had gehad, en zo werd deze gebeurtenis algemeen bekend. — Lu 1:8-23.
Het schijnt dat de priesters elke sabbatdag het voorrecht hadden het toonbrood te verwisselen. Het was ook op de sabbat dat de priesterafdeling die een week dienst had verricht, haar dienst beëindigde en de nieuwe afdeling met haar taak voor de volgende week begon. Deze en andere noodzakelijke taken die door de priesters werden behartigd, werden niet als een schending van de sabbat beschouwd. — Mt 12:2-5; vgl. 1Sa 21:6; 2Kon 11:5-7; 2Kr 23:8. —Preceding unsigned comment added by 62.45.211.251 (talk) 09:37, 28 June 2008 (UTC)
I've been to Israel, and I've seen the temple, so despite my atheism, I've never questioned the existence of the temple until recently. I took for granted that because the second temple existed, and is called the second temple, that there was a first temple. Because the first temple was built by Solomon, I took for granted that King Solomon also existed. However, I have just watched these very convincing videos that show there is absolutely no archaeological evidence for the existence of King Solomon. This returns to the question of whether the first temple ever existed. I think my current answer must be "I don't know", but I will remain skeptical until more digging is conducted on the site. Regardless, if a first temple did exist, you can not say it was built by King Solomon, as there is no evidence he ever existed. —Preceding unsigned comment added by 69.121.119.158 (talk) 12:40, 24 May 2008 (UTC)
"An Islamic shrine, the Dome of the Rock, has stood on the site of the Temple since the late 7th Century CE, and the al-Aqsa Mosque, from roughly the same period, also stands on the Temple courtyard."
I've heard about this since like ever, but i have never seen proof, would someone direct me to a neutral source that proves this so called "fact"? --Michael1408 00:16, 8 March 2009 (UTC)
That the Dome of the rock stands on the site of the temple, sorry for the late reply --Michael1408 05:23, 30 May 2009 (UTC) —Preceding unsigned comment added by Michael1408 (talk • contribs)
"Solomon's Temple ... has been dated astronomically to 957 BCE" How do you use astronomy to date a building that no longer exists? For that matter, how would you use astronomy to date any building? Just curious.PiCo (talk) 02:53, 1 June 2009 (UTC)
This article could use a section outlining the history of the Temple. A lot happened in relation to it. Some of this appears in the lead, but it should be in the body, too. Leadwind (talk) 04:43, 29 May 2010 (UTC)
Discussion about the correct names for the First and Second Temples at Wikipedia talk:WikiProject Judaism#Building and destroying the Beit Hamikdash. Thank you, IZAK (talk) 07:51, 14 July 2010 (UTC)
In response to #Correct names for the First and Second Temples above, please see Wikipedia:Administrators' noticeboard/Incidents#All talk pages, and more, were notified about the discussions and proposed moves where you may want to add your views to the ongoing discussion. Thank you, IZAK (talk) 05:18, 29 July 2010 (UTC)
the first paragraph introduce the temple as if its an undisputed fact that it existed. Someone should add "is believed by X or Y group to be/have been ..... etc --Omarello2 (talk) 01:50, 12 September 2010 (UTC)
This article was stable for years in the BCE/CE era style. Then, with [this edit] on 9 September 2010, it was changed to BC/AD by an IP with no edit summary and no attempt at discussion or consensus. Since this constitutes a clear-cut violation of WP:ERA I'm changing it back. Anyone who would like to try to create a consensus for a change may do so here. --Steven J. Anderson (talk) 16:11, 26 November 2010 (UTC)
Its a big mistake but we really dont know how to pronounce god's name and we are not allowed to say it. The spelling of HIS name does not have to do with its pronounciation. And therefore we say "HaShem" which means "His name". I am jewish. —Preceding unsigned comment added by The Genius (talk • contribs)
This is correct. His name is not to be said even if it was known how to pronounce it. Jehovah is not even close. It is an ignorant construction based on a false premise. Only the High Priest in the Jerusalem Temple on Yom Kippur was alowed to say His name. There has been no Temple since 70AD. We say "His name". ....Rabbi Fivish. —Preceding unsigned comment added by 2.97.237.132 (talk) 17:48, 13 December 2010 (UTC)
Well, no, I suppose the common circumlocution to avoid the Tetragrammaton would have been something else, probably many other circumlocutions from Mishnah (esp.) should be listed, but Scripture is full of 'the House of the LORD' (I don't read Hebrew). This point certainly needs to be explained and linked with the Yahweh entry. --MichaelTinkler
140 occurrances of 'the house of the LORD' in KJB ;)
But "beit jahveh" was used not only to refer to THE Temple in Jerusalem, but to
any temple of the Hebrew God in any odd place; as well as metaphorically. On the other hand, "beit ha-mikdash" refers unequivocally to the Temple in Jerusalem. I suppose that the phrase itself dates to Mishnaic times and not to the biblical times; but it's been in continuous use ever since. I'm not knowledgable enough to expand on the relationships of various terms in this entry; I'm merely a Hebrew speaker living in Israel with enough knowledge of the Hebrew tradition to correct the obviously absurd statement that 'beit jahveh' is the normal Hebrew name for the Temple. Maybe someone more knowledgable will come along and set things straight.
--AV
sorry, I hadn't read this before the last revision to the main entry - I was away from my computer with the edit screen sitting there. I'll change it back. --MichaelTinkler
on the other hand, having just re-read what I wrote, I said "the name given in Scripture." So, edit your qualification about other temples into the main entry, Anatoly. --MichaelTinkler
The 4th paragraph of the section on construction and demolition was very confusing, due to its not being chronologically arranged. This was remedied by moving one sentence, and deleting a reference to "over a century later," which became erroneous. No other changes were made in the composition, just the chronological rearrangement. If someone is offended by this, feel free to revert. StavinChain (talk) 21:42, 29 June 2011 (UTC)
I do not think mentioning that the Jordanians had invaded Jerusalem prior to the Israelis affects the 'Neutrality' of the article. And if you feel this is irrelevant, then it could be argued by the same count that the whole piece is irrelevant. — Preceding unsigned comment added by Mikeetg (talk • contribs) 03:04, 21 August 2011 (UTC)
The article would benefit from a floor plan of the temple, with some size indications. Also, there must be more archeological information? A little more would be of interest. Wcmead3 (talk) 03:16, 27 June 2014 (UTC)
After leaving this comment, I looked at the Second Temple article. Why is this article separate from that one? That article contains some of the content I asked about in the previous post. Wcmead3 (talk) 03:36, 27 June 2014 (UTC)
The section stated in the header blatantly violates NPOV. Could someone get around to rewriting or removing this? --The one that forgot (talk) 07:07, 14 March 2015 (UTC)
I added the most recent reports on this which is haaretz here ". But as Prof. Israel Finkelstein, a world-renowned expert on Jerusalem archaeology, spells out in an email to Haaretz, "There is no scholarly school of thought that doubts the existence of the First Temple." read more: http://www.haaretz.com/israel-news/.premium-1.681589 "
an anonymous user (72.4.46.209) changed all of the era to bc/ad style. I don't really care. If anyone does, feel free to change it back. see Wikipedia:Manual of Style (dates and numbers)#Eras for guidelines on this issue. Jon513 17:28, 10 May 2007 (UTC)
I think it should definitely remain in the BC/AD style. This is a religious topic and cannot be separated from that reality. If someone thinks the Jewish calendar is more appropriate, I wouldn't object, but a secular/progressive/atheist approach to denoting the Christian year is ridiculous.Bilcarter (talk) 05:49, 24 February 2010 (UTC)
Yes, but don't forget that these political correctors are often not very bright: CE can stand for 'Christian Era' and BCE for 'Before the Christian Era'. Both these interpretations are, of course, far more 'Christian' than just 'Before Christ' because they allude to a religion whereas 'Before Christ' just an historical fact. So they shoot themselves in the foot. AD/BC should be used as using CE/BCE is making a statement, whatever the intended reason. 92.236.213.38 (talk) 18:06, 20 February 2016 (UTC)
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