How Big Was The Temple In Jerusalem – History of Jerusalem from the return to Zion under Cyrus to the siege of Jerusalem by Titus in AD 70
Holyland Model of Jerusalem in the Israel Museum, depicting the city of Jerusalem, circa 1st century CE. Facing west is the Susa Gate on the front wall of the temple.
How Big Was The Temple In Jerusalem
Jerusalem in the Second Temple Period describes the history of Jerusalem in the Second Temple period, from the return to Zion under Cyrus the Great (c. 538 BC) to the siege and destruction of the city by Titus during the First Jewish-Roman War (70). CE).
Western Wall,temple Mount, Jerusalem, Israel Photo In Old Color Image Style Stock Photo, Picture And Royalty Free Image. Image 18111633
During this period, when the region and the city changed hands several times, Jerusalem was the center of the religious life of all Jews. Expatriates prayed daily in Jerusalem and visited holy places during religious festivals. Under the rule of the Hasmoneans and Herod, Jerusalem was the royal capital and center of all the major national centers.
In Jerusalem, the Pharisees of the Second Temple Judaism converted to Tannaim and Judaism after the religious exile as it continues today.
And the Hebrew Bible was probably canonized, although exactly what happened is disputed. In the later stages of this period it was in Jerusalem that Christianity was born.
The 600 years of the Second Temple period can be divided into several periods, each with its own unique political and social characteristics. The physical development of the city was greatly influenced by the changing characteristics of each period, while at the same time influencing these periods themselves. The city’s population was characterized by social divisions, both economic and religious, which grew more pronounced over the years. In the city, for example, there was a clear distinction between a wealthy and cosmopolitan elite and a wider population that sought less influence on the nation’s course from outside countries. The social structure included different religious views, each with a different emphasis: some relied on temple priests, while most were led by traditional non-priestly families, emphasizing the world of Torah study and the official position established in the development of the law. the temple
Jerusalem Temple Reconstruction Hi Res Stock Photography And Images
When Zion returned from the Babylonian captivity, Jerusalem was materially poor. Its walls were not yet finished and now there is a modest temple in place of Solomon’s once magnificent temple. Nevertheless, the city enjoyed a lively and prosperous religious life. This was the time when the first Mishnahs were written and both the Bible and the Halakha began to take their modern form. At the same time a prominent priestly class emerged, a mixed group of nobles who accepted foreign influence.
During the Babylonian period, the land of Judah moved north to Bazamin; This area, once part of the Kingdom of Israel, was more populated than Judah, and now has an administrative capital, Mizpah, and a major religious center at Bethel.
Mizpah continued to be the regional capital. The status of Jerusalem before the return of administration from Mizpah is unclear, but from 445 BC it was again the capital of Judah, with walls, a temple (the Second Temple) and other facilities necessary to serve as the capital of the province. , including, from 420 BC, a local mint for minting silver coins.
It is possible that the Persians originally used Jehud to rule as a Clit kingdom under the descendants of Jehoiachin, who retained their royal position in captivity.
The Temple Mount Is In Our Hands!’ Hope Reborn For The Third Temple
Sheshibazar, the ruler of Judah appointed by Cyrus in 538, was a descendant of David, and his successor (and possibly nephew) Zerubbabel; Zerubbabel was succeeded by his second son and son-in-law, all of whom were rulers of the Davidic dynasty of Judah, whose status was around 500 BCE.
This idea—that Zerubbabel and those who followed him at that time represented the restoration of the kingdom of David under Persian rule—cannot be proven, but it would agree with the Persian system in other parts of the Persian Empire, such as in Persia.
The second and third pillars of the first period of Persian rule in Judah were the institutions of high priests and prophets, preserved in the Hebrew Bible in the book of Chronicles and Chronicles of Ezra-Nehemiah and in the books of the prophet Zechariah. Haggai and Malachi. But by the middle of the 5th century BC the prophets and kings of the line of David had disappeared, only the high priest remained.
The practical result was that after 500 BCE Judah became a theocracy, ruled by a line of hereditary high priests.
The Trouble At Temple Mount
The high priest was accompanied by a Persian governor, apparently usually local, who was charged primarily with keeping order and seeing that taxes were paid. He would be assisted by various officials and a group of scribes, but there is no evidence that there was a popular meeting, and he had no understanding of his main tasks.
The evidence of seals and letters suggests that most, if not all, of the Persian rulers of Yehud were Jewish, in accordance with the Geral Persian practice of local rulership.
During the 9th and 8th centuries BC, Judah was basically polytheistic, as the surrounding nations each had their own tribal gods, with Jehovah acting as the tribal god.
When the “sons of Jehovah” of the old gods turned into angels and demons the process continued into the eternal age.
The Temple Mount, Through The Lens Of Time
Perhaps the single most important development in the post-exilic period was the promotion and evangelical dominance of the idea and practice of Jewish exclusivity, that the Jews, meaning followers of the gods of Israel and the Law of Moses, should be a separate race from all. others. It was a new idea, from a group of Golas who had returned from the Babylonian captivity;
Behind the biblical story of Nehemiah and Ezra is the fact that the relationship with the Samaritans and other neighbors was really close and friendly:
Comparing the book of Ezra-Nehemiah and Chronicles reveals this point: Chronicles includes all the twelve tribes and foreigners who participated in worshiping Jehovah, but in Ezra-Nehemiah “Israel” means only Judah and Bazamini, and the holy tribe of Levi. .
It was the only true urban area in Yehud, a large part of the province’s population living in small unwalled settlements. This picture did not change much during the time of the Persians of Tyre, and the number of people of Tire in the province remained around 30,000. There is no evidence in the archaeological record of a major internal migration from Babylon.
From East To West
The urban area did not include the Western Hill (which includes the Jewish, Armenian, and Christian areas of modern Jerusalem), which was within the walls before the destruction of Babylon.
The Bible describes the building of the wall by Nehemiah. In November 2007 archaeologist Eilat Mazar announced the discovery of fortifications in Area G on the eastern edge of the City of David, which he believed were from the time of Nehemiah;
The biblical book of Ezra also describes the return of the captives from Babylon and the building of the New Temple (Second Temple).
Alexander the Great’s victory in 332 BC ushered in the Hellenistic era, which would last until the Maccabean Revolt in 167 BC. Greek Jerusalem was characterized by a growing gap between the Greek elite who accepted Greek culture and the population of this cautious city, a gap that would lead to the Maccabean revolt. However, for most of the Hellenistic period, Jerusalem was very prosperous. It had a certain measure of independence in managing its affairs and was actually honored with the status of a police officer.
The Temple (chapter 32 Of Jesus: His Story In Stone)
Alexander the Great conquered the region in 332 BC and visited Jerusalem according to many Jewish traditions.
After his death the region known as Cole-Syria was claimed by the Diadochi and its successor states. Between 301 and 198 BC the land of Israel was ruled by Ptolemaic Egypt, but in 198 BC it fell to the Seleucid Empire.
The Ptolemaic dynasty allowed the Jews to manage their own affairs, without interference from the government. The high priest was given leadership, as found in the account of Hecate of Abdera, written around 300 BC and quoted in Diodorus Siculus’s Bibliotheca:
For this reason the Jews never had a king, and authority over the people was given to a priest who was considered superior to others in wisdom and beauty.— Diodorus Siculus, 40:3.1-3 
King Solomon’s Wall Found—proof Of Bible Tale?
In 198 BC Antiochus III conquered Jerusalem with the help of the Jews of this city. At the beginning of Seleucus’ reign, Antiochus granted the Jews the right to self-government and a constitution that allowed the Jews to return to Jerusalem, gave certain privileges to the priests, prohibited foreigners and unclean animals from the temple premises, and imposed legal fees for religious practices. Temple (to receive sacrifice, oil and incense).
However, it was under the Seleucid Empire that the effects of seed germination became more apparent. These became more pronounced under Antiochus IV Epiphanes, who came to power in 175 BC. In 167 BC, at the height of the conflict between the Greek Jews and the Fosters, Antiochus destroyed the customs and traditions of the Jews and desecrated the Temple,
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