# Second Temple

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The Second Temple (Hebrew: בֵּית־הַמִּקְדָּשׁ‎ הַשֵּׁנִי‎ Bēṯ hamMīqdāš hašŠēnī, transl. 'Second House of the Sanctum') was the reconstructed Temple in Jerusalem, in use between c. 516 BCE and its destruction in 70 CE. In its last phase it was enhanced by Herod the Great, the result being later called Herod's Temple. Defining the Second Temple period, it stood as a pivotal symbol of Jewish identity and was central to Second Temple Judaism; it was the chief place of worship, ritual sacrifice (korban), and communal gathering for Jews. As such, it attracted Jewish pilgrims from distant lands during the Three Pilgrimage Festivals: Passover, Shavuot, and Sukkot.
Construction on the Second Temple began in the aftermath of the Persian conquest of Babylon; the Second Temple's predecessor, known as Solomon's Temple, had been destroyed alongside the Kingdom of Judah as a whole by the Babylonian siege of Jerusalem around 587 BCE. After the Neo-Babylonian Empire was annexed by the Achaemenid Empire, the Persian king Cyrus the Great issued the so-called Edict of Cyrus, which is described in the Hebrew Bible as having authorized and encouraged the return to Zion—a biblical event in which the Jewish people returned to the former Kingdom of Judah, which the Persians had recently restructured as the self-governing Jewish province of Yehud Medinata. The completion of the Second Temple at the time of the Persian king Darius I signified a period of renewed Jewish hope and religious revival. According to biblical sources, the Second Temple was originally a relatively modest structure built under the authority of the Persian-appointed Jewish governor Zerubbabel, the grandson of Jeconiah, the penultimate king of Judah.
In the 1st century BCE, the Second Temple was refurbished and expanded under the reign of Herod the Great, hence the alternative eponymous name for the structure. Herod's transformation efforts resulted in a grand and imposing structure and courtyard, including the large edifices and façades shown in modern models, such as the Holyland Model of Jerusalem in the Israel Museum. The Temple Mount, where both Solomon's Temple and the Second Temple stood, was also significantly expanded, doubling in size to become the ancient world's largest religious sanctuary.
In 70 CE, at the height of the First Jewish–Roman War, the Second Temple was destroyed by the Roman siege of Jerusalem, marking a cataclysmic and transformative point in Jewish history. The loss of the Second Temple prompted the development of Rabbinic Judaism, which remains the mainstream form of Jewish religious practices globally.

## Biblical narrative

The accession of Cyrus the Great of the Achaemenid Empire in 559 BCE made the re-establishment of the city of Jerusalem and the rebuilding of the Temple possible. Some rudimentary ritual sacrifice had continued at the site of the first temple following its destruction. According to the closing verses of the second book of Chronicles and the books of Ezra and Nehemiah, when the Jewish exiles returned to Jerusalem following a decree from Cyrus the Great (Ezra 1:1–4, 2 Chronicles 36:22–23), construction started at the original site of the altar of Solomon's Temple. These events represent the final section in the historical narrative of the Hebrew Bible.
The original core of the book of Nehemiah, the first-person memoir, may have been combined with the core of the Book of Ezra around 400 BCE. Further editing probably continued into the Hellenistic era.
Based on the biblical account, after the return from Babylonian captivity, arrangements were immediately made to reorganize the desolated Yehud Province after the demise of the Kingdom of Judah seventy years earlier. The body of pilgrims, forming a band of 42,360, having completed the long and dreary journey of some four months, from the banks of the Euphrates to Jerusalem, were animated in all their proceedings by a strong religious impulse, and therefore one of their first concerns was to restore their ancient house of worship by rebuilding their destroyed Temple.
On the invitation of Zerubbabel, the governor, who showed them a remarkable example of liberality by contributing personally 1,000 golden darics, besides other gifts, the people poured their gifts into the sacred treasury with great enthusiasm. First they erected and dedicated the altar of God on the exact spot where it had formerly stood, and they then cleared away the charred heaps of debris that occupied the site of the old temple; and in the second month of the second year (535 BCE), amid great public excitement and rejoicing, the foundations of the Second Temple were laid. A wide interest was felt in this great movement, although it was regarded with mixed feelings by the spectators.
The Samaritans wanted to help with this work but Zerubbabel and the elders declined such cooperation, feeling that the Jews must build the Temple unaided. Immediately evil reports were spread regarding the Jews. According to Ezra 4:5, the Samaritans sought to "frustrate their purpose" and sent messengers to Ecbatana and Susa, with the result that the work was suspended.
Seven years later, Cyrus the Great, who allowed the Jews to return to their homeland and rebuild the Temple, died, and was succeeded by his son Cambyses. On his death, the "false Smerdis", an impostor, occupied the throne for some seven or eight months, and then Darius became king (522 BCE). In the second year of his rule the work of rebuilding the temple was resumed and carried forward to its completion, under the stimulus of the earnest counsels and admonitions of the prophets Haggai and Zechariah. It was ready for consecration in the spring of 516 BCE, more than twenty years after the return from captivity. The Temple was completed on the third day of the month Adar, in the sixth year of the reign of Darius, amid great rejoicings on the part of all the people, although it was evident that the Jews were no longer an independent people, but were subject to a foreign power.
The Book of Haggai includes a prediction that the glory of the Second Temple would be greater than that of the first. While the Temple may well have been consecrated in 516, construction and expansion may have continued as late as 500 BCE.
Some of the original artifacts from the Temple of Solomon are not mentioned in the sources after its destruction in 586 BCE, and are presumed lost. The Second Temple lacked various holy articles, including the Ark of the Covenant containing the Tablets of Stone, before which were placed the pot of manna and Aaron's rod, the Urim and Thummim (divination objects contained in the Hoshen), the holy oil and the sacred fire. The Second Temple also included many of the original vessels of gold that had been taken by the Babylonians but restored by Cyrus the Great.
No detailed description of the Temple's architecture is given in the Hebrew Bible, save that it was sixty cubits in both width and height, and was constructed with stone and lumber. In the Second Temple, the Holy of Holies (Kodesh Hakodashim) was separated by curtains rather than a wall as in the First Temple. Still, as in the Tabernacle, the Second Temple included the Menorah (golden lamp) for the Hekhal, the Table of Showbread and the golden altar of incense, with golden censers.

## Rabbinical literature

Traditional rabbinic literature states that the Second Temple stood for 420 years, and, based on the 2nd-century work Seder Olam Rabbah, placed construction in 356 BCE (3824 AM), 164 years later than academic estimates, and destruction in 68 CE (3828 AM).
According to the Mishnah, the "Foundation Stone" stood where the Ark used to be, and the High Priest put his censer on it on Yom Kippur. The fifth order, or division, of the Mishnah, known as Kodashim, provides detailed descriptions and discussions of the religious laws connected with Temple service including the sacrifices, the Temple and its furnishings, as well as the priests who carried out the duties and ceremonies of its service. Tractates of the order deal with the sacrifices of animals, birds, and meal offerings, the laws of bringing a sacrifice, such as the sin offering and the guilt offering, and the laws of misappropriation of sacred property. In addition, the order contains a description of the Second Temple (tractate Middot), and a description and rules about the daily sacrifice service in the Temple (tractate Tamid). According to the Babylonian Talmud, the Temple lacked the Shekhinah (the dwelling or settling divine presence of God) and the Ruach HaKodesh (holy spirit) present in the First Temple.

## Rededication by the Maccabees

Following the conquest of Judea by Alexander the Great, it became part of the Ptolemaic Kingdom of Egypt until 200 BCE, when the Seleucid king Antiochus III the Great of Syria defeated Pharaoh Ptolemy V Epiphanes at the Battle of Paneion.
In 167 BCE, Antiochus IV Epiphanes ordered an altar to Zeus erected in the Temple. He also, according to Josephus, "compelled Jews to dissolve the laws of the country, to keep their infants un-circumcised, and to sacrifice swine's flesh upon the altar; against which they all opposed themselves, and the most approved among them were put to death." Following the Maccabean Revolt against the Seleucid empire, the Second Temple was rededicated and became the religious pillar of the Jewish Hasmonean Kingdom, as well as culturally associated with the Jewish holiday of Hanukkah.

## Hasmonean dynasty and Roman conquest

There is some evidence from archaeology that further changes to the structure of the Temple and its surroundings were made during the Hasmonean rule. Salome Alexandra, the queen of the Hasmonean Kingdom appointed her elder son Hyrcanus II as the high priest of Judaea. Her younger son Aristobulus II was determined to have the throne, and as soon as she died he seized the throne. Hyrcanus, who was next in the succession, agreed to be content with being high priest. Antipater, the governor of Idumæa, encouraged Hyrcanus not to give up his throne. Eventually, Hyrcanus fled to Aretas III, king of the Nabateans, and returned with an army to take back the throne. He defeated Aristobulus and besieged Jerusalem. The Roman general Pompey, who was in Syria fighting against the Armenians in the Third Mithridatic War, sent his lieutenant to investigate the conflict in Judaea. Both Hyrcanus and Aristobulus appealed to him for support. Pompey was not diligent in making a decision about this, which caused Aristobulus to march off. He was pursued by Pompey and surrendered but his followers closed Jerusalem to Pompey's forces. The Romans besieged and took the city in 63 BCE. The priests continued with the religious practices inside the Temple during the siege. The temple was not looted or harmed by the Romans. Pompey himself, perhaps inadvertently, went into the Holy of Holies and the next day ordered the priests to repurify the Temple and resume the religious practices.

## Herod's Temple

The writings of Flavius Josephus and the information in tractate Middot of the Mishnah had for long been used for proposing possible designs for the Temple up to 70 CE. The discovery of the Temple Scroll as part of the Dead Sea Scrolls in the 20th century provided another possible source. Lawrence Schiffman states that after studying Josephus and the Temple Scroll, he found Josephus to be historically more reliable than the Temple Scroll.

### Temenos expansion, date and duration

Reconstruction of the temple under Herod began with a massive expansion of the Temple Mount temenos. For example, the Temple Mount complex initially measured 7 hectares (17 acres) in size, but Herod expanded it to 14.4 hectares (36 acres) and so doubled its area. Herod's work on the Temple is generally dated from 20/19 BCE until 12/11 or 10 BCE. Writer Bieke Mahieu dates the work on the Temple enclosures from 25 BCE and that on the Temple building in 19 BCE, and situates the dedication of both in November 18 BCE.
Religious worship and temple rituals continued during the construction process.

### Extent and financing

The old temple built by Zerubbabel was replaced by a magnificent edifice. Herod's Temple was one of the larger construction projects of the 1st century BCE. Josephus records that Herod was interested in perpetuating his name through building projects, that his construction programs were extensive and paid for by heavy taxes, but that his masterpiece was the Temple of Jerusalem.
Later, the sanctuary shekel was reinstituted to support the temple as the temple tax.

### Elements
#### Platform, substructures, retaining walls

Mt. Moriah had a plateau at the northern end, and steeply declined on the southern slope. It was Herod's plan that the entire mountain be turned into a giant square platform. The Temple Mount was originally intended to be 1,600 feet (490 m) wide by 900 feet (270 m) broad by 9 stories high, with walls up to 16 feet (4.9 m) thick, but had never been finished. To complete it, a trench was dug around the mountain, and huge stone blocks were laid. Some of these weighed well over 100 tons, the largest measuring 44.6 by 11 by 16.5 feet (13.6 m × 3.4 m × 5.0 m) and weighing approximately 567–628 tons.

#### Court of the Gentiles

The Court of the Gentiles was primarily a bazaar, with vendors selling souvenirs, sacrificial animals, food. Currency was also exchanged, with Roman currency exchanged for Tyrian money, as also mentioned in the New Testament account of Jesus and the Money Changers, when Jerusalem was packed with Jewish pilgrims who had come for Passover, perhaps numbering 300,000 to 400,000.
Above the Huldah Gates, on top the Temple walls, was the Royal Stoa, a large basilica praised by Josephus as "more worthy of mention than any other [structure] under the sun"; its main part was a lengthy Hall of Columns which includes 162 columns, structured in four rows.
The Royal Stoa is widely accepted to be part of Herod's work; however, recent archaeological finds in the Western Wall tunnels suggest that it was built in the first century during the reign of Agripas, as opposed to the 1st century BCE.

#### Pinnacle

The accounts of the temptation of Christ in the gospels of Matthew and Luke both suggest that the Second Temple had one or more 'pinnacles':
   Then he [Satan] brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, "If You are the Son of God, throw Yourself down from here."
The Greek word used is πτερύγιον (pterugion), which literally means a tower, rampart, or pinnacle. According to Strong's Concordance, it can mean little wing, or by extension anything like a wing such as a battlement or parapet. The archaeologist Benjamin Mazar thought it referred to the southeast corner of the Temple overlooking the Kidron Valley.

#### Inner courts

According to Josephus, there were ten entrances into the inner courts, four on the south, four on the north, one on the east and one leading east to west from the Court of Women to the court of the Israelites, named the Nicanor Gate. According to Josephus, Herod the Great erected a golden eagle over the great gate of the Temple.

#### Roofs

Joachim Bouflet [fr] states that "the teams of archaeologists Nahman Avigad in 1969–1980 in the Herodian city of Jerusalem, and Yigael Shiloh in 1978–1982, in the city of David" have proven that the roofs of the Second Temple had no dome. In this, they support Josephus' description of the Second Temple.

## Pilgrimages

Jews from distant parts of the Roman Empire would arrive by boat at the port of Jaffa, where they would join a caravan for the three-day trek to the Holy City and would then find lodgings in one of the many hotels or hostelries. Then they changed some of their money from the profane standard Greek and Roman currency for Jewish and Tyrian money, the latter two considered religious.

## Destruction

In 66 CE, the Jewish population rebelled against the Roman Empire. Four years later, on the Hebrew calendrical date of Tisha B'Av, either 4 August 70 or 30 August 70, Roman legions under Titus retook and destroyed much of Jerusalem and Herod's Temple. Josephus, while an apologist for the Empire, claims the burning of the Temple was the impulsive act of a Roman soldier, despite Titus's orders to preserve it, whereas later Christian sources, traced to Tacitus, suggest that Titus himself authorized the destruction, a view currently favored by modern scholars, though the debate persists.
The Arch of Titus, which was built in Rome to commemorate Titus's victory in Judea, depicts a Roman triumph, with soldiers carrying spoils from the Temple, including the temple menorah. According to an inscription on the Colosseum, Emperor Vespasian built the Colosseum with war spoils in 79–possibly from the spoils of the Second Temple. The sects of Judaism that had their base in the Temple dwindled in importance, including the priesthood and the Sadducees.
The Temple was on the site of what today is the Dome of the Rock. The gates led close to what is now al-Aqsa Mosque, built much later. Although Jews continued to inhabit the destroyed city, Emperor Hadrian established a new Roman colonia called Aelia Capitolina. At the end of the Bar Kokhba revolt in 135 CE, many of the Jewish communities were massacred. Jews were banned from entering Jerusalem. A Roman temple was set up on the former site of Herod's Temple for the practice of Roman religion.
Historical accounts relate that not only the Jewish Temple was destroyed, but also the entire Lower city of Jerusalem. Even so, according to Josephus, Titus did not totally raze the towers (such as the Tower of Phasael, now erroneously called the Tower of David), keeping them as a memorial of the city's strength. The Midrash Rabba (Eikha Rabba 1:32) recounts a similar episode related to the destruction of the city, according to which Rabban Yohanan ben Zakkai, during the Roman siege of Jerusalem, requested of Vespasian that he spare the westernmost gates of the city (Hebrew: פילי מערבאה) that lead to Lydda (Lod). When the city was eventually taken, the Arab auxiliaries who had fought alongside the Romans under their general, Fanjar, also spared that westernmost wall from destruction.
Jewish eschatology includes a belief that the Second Temple will be replaced by a future Third Temple in Jerusalem.

## Archaeology of the Temple
### Temple warning inscriptions

In 1871, a hewn stone measuring 60 cm × 90 cm (24 in × 35 in) and engraved with Greek uncials was discovered near a court on the Temple Mount in Jerusalem and identified by Charles Simon Clermont-Ganneau as being the Temple Warning inscription. The stone inscription outlined the prohibition extended to those who were not of the Jewish nation to proceed beyond the soreg separating the larger Court of the Gentiles and the inner courts. The inscription read in seven lines:
   ΜΗΟΕΝΑΑΛΛΟΓΕΝΗΕΙΣΠΟ ΡΕΥΕΣΟΑΙΕΝΤΟΣΤΟΥΠΕ ΡΙΤΟΙΕΡΟΝΤΡΥΦΑΚΤΟΥΚΑΙ ΠΕΡΙΒΟΛΟΥΟΣΔΑΝΛΗ ΦΘΗΕΑΥΤΩΙΑΙΤΙΟΣΕΣ ΤΑΙΔΙΑΤΟΕΞΑΚΟΛΟΥ ΘΕΙΝΘΑΝΑΤΟΝ Translation: "Let no foreigner enter within the parapet and the partition which surrounds the Temple precincts. Anyone caught [violating] will be held accountable for his ensuing death."
Today, the stone is preserved in Istanbul's Museum of Antiquities.
In 1935 a fragment of another similar Temple warning inscription was found.
The word "foreigner" has an ambiguous meaning. Some scholars believe it referred to all gentiles, regardless of ritual purity status or religion. Others argue that it referred to unconverted Gentiles since Herod wrote the inscription. Herod himself was a converted Idumean (or Edomite) and was unlikely to exclude himself or his descendants.

### Place of trumpeting

Another ancient inscription, partially preserved on a stone discovered below the southwest corner of the Herodian Mount, contains the words "to the place of trumpeting". The stone's shape suggests that it was part of a parapet, and it has been interpreted as belonging to a spot on the Mount described by Josephus, "where one of the priests to stand and to give notice, by sound of trumpet, in the afternoon of the approach, and on the following evening of the close, of every seventh day" closely resembling what the Talmud says.

### Walls and gates of the Temple complex

After 1967, archaeologists found that the wall extended all the way around the Temple Mount and is part of the city wall near the Lions' Gate. Thus, the remaining part of the Temple Mount is not only the Western Wall. Currently, Robinson's Arch (named after American Edward Robinson) remains as the beginning of an arch that spanned the gap between the top of the platform and the higher ground farther away. Visitors and pilgrims also entered through the still-extant, but now plugged, gates on the southern side that led through colonnades to the top of the platform. The Southern wall was designed as a grand entrance. Recent archaeological digs have found numerous mikvehs (ritual baths) for the ritual purification of the worshipers, and a grand stairway leading to one of the now blocked entrances.

### Underground structures

Inside the walls, the platform was supported by a series of vaulted archways, now called Solomon's Stables, which still exist. Their current renovation by the Waqf is extremely controversial.

### Quarry

On September 25, 2007, Yuval Baruch, archaeologist with the Israeli Antiquities Authority announced the discovery of a quarry compound that may have provided King Herod with the stones to build his Temple on the Temple Mount. Coins, pottery and an iron stake found proved the date of the quarrying to be about 19 BCE. Archaeologist Ehud Netzer confirmed that the large outlines of the stone cuts is evidence that it was a massive public project worked by hundreds of slaves.

### Floor tiling from courts

More recent findings from the Temple Mount Sifting Project include floor tiling from the Second Temple period.

### Magdala stone interpretation

The Magdala stone is thought to be a representation of the Second Temple carved before its destruction in the year 70.

## Second Temple Judaism

The period between the construction of the Second Temple in 515 BCE and its destruction by the Romans in 70 CE witnessed major historical upheavals and significant religious changes that would affect most subsequent Abrahamic religions. The origins of the authority of scripture, of the centrality of law and morality in religion, of the synagogue and of apocalyptic expectations for the future all developed in the Judaism of this period.