Watch the (what if) 3D animated version of Solomon’s Temple, in accordance to Biblical figures


An almost 3,000-year old grand yet lost temple or a just a figment of religious fable? Solomon’s Temple or the First Jewish Temple has raised debates for centuries over its mere existence. According to Biblical traditions, the massive religious structure mentioned with incredible details, was the centerpiece of the so-called Jerusalem sanctuary, and was erected on the humongous man-made plateau by around 960 BC (according to conventional sources). Taking the slightly more ‘sensational’ route, Solomon’s Temple was also the chosen building that supposedly housed the Ark of the Covenant. Unfortunately, archaeology has still not been able to reveal much about the presence of any such ancient monument. Moreover in our current circumstances, political affairs play a big role – with the Temple Mount (the aforementioned man-made plateau) ‘also’ hosting what is considered as the oldest extant Islamic architectural specimen of the world – the Dome of the Rock (or Qubbat As-Sakhrah).

Originally built during the reign of the Umayyad Caliphs (that correspond to Islamic golden age in arts and architecture), the Dome of the Rock was constructed upon the Temple Mount, with the ‘rock’ on the site pertaining to the revered scene of Prophet Mohammad’s Night Ride, when he supposedly ascended heaven to have an audience with God. Suffice it to say, Muslims consider the site as sacred, with the ‘rock’ still being displayed inside the Qubbat As-Sakhrah shrine. On the other hand, people of Jewish faith also consider the Temple Mount as a venerable site, due to its intrinsic connection with the fabled Solomon’s Temple (along with the evidenced Second Jewish Temple).

Now in terms of historical evidence for Solomon’s Temple, one of the major factors that has acted as a detriment relates to the political climate in Jerusalem. This ancient city had always dealt with complexity in terms of politics, and its historical record aptly makes it clear – since ancient times, Jerusalem had been besieged 23 times, attacked 52 times, changed hands (between ruling factions) 44 times and had been destroyed and rebuilt twice! However by 12th century AD, the Temple Mount has been governed by a special Islamic religious authority called the Waqf, originally installed by Saladin. Now, while currently Israeli authorities share security responsibilities with the Waqf, people of other faith (including Jewish) are still banned from praying inside the holy precinct.

Such limitation of activities also stretches to archaeology. As a consequence, researchers and historians have not been able to fully analyse the possible remains or evidences on the Temple Mount that might provide clues to the existence of the Solomon’s Temple. Interestingly enough, back in 2007, employees of the Waqf Muslim religious trust came across artifacts (including ceramic bowl rims, bases, and body sherds along with remains of juglets) during their routine maintenance on the revered site. On later assessment, these objects were judged to date from the eighth to sixth centuries BC. It should also be noted that as opposed to conventional Biblical sources, Seder Olam Rabbah (a 2nd-century AD Hebrew language chronology) places the date of construction of the Solomon’s Temple much later in 822 BC.

Furthermore, according to Biblical Archaeology Society

Fortunately, several Iron Age temples discovered throughout the Levant bear a striking resemblance to the Temple of King Solomon in the Bible. Through these remains, we gain extraordinary insight into the architectural grandeur of the building that stood atop Jerusalem’s Temple Mount nearly 3,000 years ago.

As reported by archaeologist John Monson in the pages of BAR, the closest known parallel to the Temple of King Solomon is the ’Ain Dara temple in northern Syria. Nearly every aspect of the ’Ain Dara temple—its age, its size, its plan, its decoration—parallels the vivid description of the Temple of King Solomon in the Bible. In fact, Monson identified more than 30 architectural and decorative elements shared by the ’Ain Dara structure and the Jerusalem Temple described by the Biblical writers.

In any case, the ultimate purpose of this article is NOT to debate the existence (or lack thereof) of the Solomon’s Temple. We rather wanted to demonstrate how the Temple of King Solomon might have looked like if it was actually constructed in accordance to the measurements mentioned in Biblical sources. In the video below, Daniel Smith has concocted a nifty 3D animation in SketchUp 2016 that demonstrates both the exterior and interior of the religious structure. All his virtual measurements were taken in accordance to the figures mentioned in 1 Kings 6-7.


  • Adrien Marcel Drea

    baroucch hachem !

  • Bienvenido Bones Bañez Jr.

    Excerpted: Building Projects. (PICTURES, Vol. 1, pp. 748, 750,
    751) In the fourth year of his reign, in the second month of the year
    (the month Ziv [April-May]), in 1034 B.C.E., Solomon began to build the
    house of Jehovah on Mount Moriah. (1Ki 6:1)
    The building of the temple was peacefully quiet; the stones were fitted
    before being brought to the site, so that no sound of hammers or axes
    or of any tools of iron was heard. (1Ki 6:7) King Hiram of Tyre cooperated in supplying timbers of cedar and juniper trees in exchange for wheat and oil. (1Ki 5:10-12; 2Ch 2:11-16) He also furnished workmen, including an expert craftsman named Hiram, the son of a Tyrian man and a Hebrew woman. (1Ki 7:13, 14)
    Solomon conscripted for forced labor 30,000 men, sending them to
    Lebanon in shifts of 10,000 a month. Each group returned to their homes
    for two-month periods. Besides these, there were 70,000 burden bearers
    and 80,000 cutters. These last-named groups were non-Israelites.—1Ki 5:13-18; 2Ch 2:17, 18.

  • Bienvenido Bones Bañez Jr.

    Excerpted from the Pure Religion, and ”According to the Bible Text”: Inauguration of the temple. The tremendous building project occupied seven and a half years, being concluded in the eighth month, Bul, in 1027 B.C.E. (1Ki 6:37, 38)
    It appears that it took some time afterward to bring in the utensils
    and to get everything arranged, for it was in the seventh month,
    Ethanim, at the time of the Festival of Booths, that the sanctification and inauguration of the temple were carried out by Solomon. (1Ki 8:2; 2Ch 7:8-10)
    Therefore it must have taken place in the seventh month of 1026 B.C.E.,
    11 months after completing the building, rather than a month before the
    structure was completed (in 1027 B.C.E.), as some have thought.

    Another view adopted by some is
    that the inauguration services were in Solomon’s 24th year
    (1014 B.C.E.), after he had also built his own house and other
    government buildings, which occupied 13 more years, or 20 years of
    building work in all. This view is supported by the Greek Septuagint, which interpolates certain words not found in the Masoretic text, at 1 Kings 8:1 (3 Kings 8:1 in LXX, Bagster)
    reading: “And it came to pass when Solomon had finished building the
    house of the Lord and his own house after twenty years, then king
    Solomon assembled all the elders of Israel in Sion, to bring the ark of
    the covenant of the Lord out of the city of David, this is Sion, in the
    month of Athanin.” However, a comparison of the accounts in Kings and
    Chronicles indicates that this is an incorrect conclusion.

    The record in 1 Kings chapters 6 to 8 describes the temple construction and its completion; next it mentions Solomon’s 13-year government building program; and then, after speaking again at length of the temple
    construction and the bringing in of the “things made holy by David his
    father,” the account proceeds to describe the inauguration. This seems
    to indicate that the description of the government building program (1Ki 7:1-8)
    was inserted parenthetically, as it were, to round out and complete the
    discussion about the building operations. But the record at 2 Chronicles 5:1-3 appears to indicate more directly that the inauguration took place as soon as the temple
    and its furnishings were ready, for it reads: “Finally all the work
    that Solomon had to do for the house of Jehovah was at its completion,
    and Solomon began to bring in the things made holy by David his father;
    and the silver and the gold and all the utensils he put in the treasures
    of the house of the true God. It was then that Solomon proceeded to
    congregate the older men of Israel and all the heads of the tribes.”
    After detailing the installation of the ark of the covenant in the temple by the priests, who carried it from the City of David up to the temple hill, the account then goes on to describe the inauguration.—2Ch 5:4-14; chaps 6, 7.

    Some have questioned the view just mentioned that the inauguration took place in the year after the temple was completed, because of 1 Kings 9:1-9, which speaks of Jehovah as appearing to Solomon after “the house of the king” was constructed, saying that he had heard Solomon’s prayer. (Compare 2Ch 7:11-22.) This was in his 24th year, after his 20-year building work. Was God 12 years in answering Solomon’s prayer given at the inauguration of the temple? No, for at that inauguration, at the close of Solomon’s
    prayer, “the fire itself came down from the heavens and proceeded to
    consume the burnt offering and the sacrifices, and Jehovah’s glory
    itself filled the house.” This was a powerful manifestation of Jehovah’s
    hearing of the prayer, an answer by action, and was acknowledged as such by the people. (2Ch 7:1-3)
    God’s later appearance to Solomon showed that he had not forgotten that
    prayer offered 12 years previously, and now he was answering it verbally by
    assuring Solomon of his response to it. God, at this second appearance,
    also gave Solomon added admonition to continue faithful as had David
    his father.

    Solomon’s prayer. In Solomon’s prayer at the temple
    inauguration he referred to Jehovah as the God above all, a God of
    loving-kindness and loyalty, the Fulfiller of his promises. Though the temple
    was a house for Jehovah, Solomon realized that “the heavens, yes, the
    heaven of the heavens, themselves” could not contain Him. He is the
    Hearer and Answerer of prayer, the God of justice, rewarding the
    righteous and repaying the wicked, but forgiving the sinner who repents
    and returns to Him. He is not a ‘nature god,’ but does exercise control
    over the elements, over animal life, even over the nations of earth. He
    is not a mere national God of the Hebrews but is the God of all men who
    seek him. In his prayer Solomon manifested the desire to see Jehovah’s
    name made great in all the earth; Solomon expressed his own love for
    righteousness and justice, love for God’s people Israel and for the
    foreigner who would seek Jehovah.—1Ki 8:22-53; 2Ch 6:12-42.

    At the inauguration all the priests
    officiated; on this occasion there was no need to observe the divisions
    that David had arranged. (2Ch 5:11)
    The need for the services of all can be seen in that, besides the grain
    offerings presented, 22,000 cattle and 120,000 sheep were offered as
    burnt offerings and communion sacrifices during that festal seven-day
    period, which was concluded by a solemn assembly on the eighth day. So
    large was the number of sacrifices that the great copper altar proved
    too small; to accommodate them, Solomon had to sanctify a portion of the
    courtyard for this purpose.—1Ki 8:63, 64; 2Ch 7:5, 7.

    Solomon later set the divisions of the priests
    over their services and the Levites in their posts of duty as these had
    been outlined by David. The temple now became the place where all the
    Israelites were to gather for their seasonal festivals and their
    sacrifices to Jehovah.

    Government buildings. During
    the 13 years after completing the temple, Solomon built a new royal
    palace on Mount Moriah, immediately to the S of the temple, so that it
    was near the temple’s outer courtyard, but on lower ground. Near this he
    built the Porch of the Throne, the Porch of Pillars, and the House of
    the Forest of Lebanon. All these buildings were on the descending
    terrain between the summit of the temple hill and the low spur of the
    City of David. He also built a house for his Egyptian wife; she was not
    allowed to “dwell in the house of David the king of Israel, for,” as
    Solomon said, “the places to which the ark of Jehovah has come are
    something holy.”—1Ki 7:1-8; 3:1; 9:24; 11:1; 2Ch 8:11.

    Nationwide building. After
    completing his governmental building projects, Solomon set out on a
    nationwide construction program. He used as forced labor the offspring
    of Canaanites whom Israel had not devoted to destruction in their
    conquest of Canaan, but he did not reduce any Israelite to this slave
    status. (1Ki 9:20-22; 2Ch 8:7-10)
    He built up and fortified Gezer (which Pharaoh had taken from the
    Canaanites and presented as a gift to his daughter, Solomon’s wife), as
    well as Upper and Lower Beth-horon, Baalath, and Tamar; he also
    constructed storage cities, chariot cities, and cities for horsemen. The
    entire realm, including the territory E of the Jordan, benefited from
    his building works. He further fortified the Mound. He “closed up the
    gap of the City of David.” (1Ki 11:27) This may have reference to his building or extending “Jerusalem’s wall all around.” (1Ki 3:1)
    He strongly fortified Hazor and Megiddo; archaeologists have discovered
    portions of strong walls and fortified gates that they believe to be
    the remains of Solomon’s works in these cities, now in ruins.—1Ki 9:15-19; 2Ch 8:1-6.

    His Riches and Glory. Solomon
    engaged extensively in trade. His fleet, in cooperation with Hiram’s,
    brought in great quantities of gold from Ophir, as well as “algum”
    timbers and precious stones. (1Ki 9:26-28; 10:11; 2Ch 8:17, 18; 9:10, 11)
    Horses and chariots were imported from Egypt, and traders from all over
    the world of that time brought their goods in abundance. Solomon’s
    annual revenue of gold came to be 666 talents (c. $256,643,000), aside
    from silver and gold and other items brought in by merchants. (1Ki 10:14, 15; 2Ch 9:13, 14)
    Additionally, “all the kings of the earth” brought gifts yearly from
    their lands: gold and silver articles, balsam oil, armor, horses, mules,
    and other riches. (1Ki 10:24, 25, 28, 29; 2Ch 9:23-28) Even apes and peacocks were imported in ships of Tarshish. (1Ki 10:22; 2Ch 9:21) Solomon came to have 4,000 stalls of horses and chariots (1Ki 10:26 says 1,400 chariots) and 12,000 steeds (or, possibly, horsemen).—2Ch 9:25.

    There was no king in all the earth who possessed the riches of Solomon. (1Ki 10:23; 2Ch 9:22)
    The approach to his throne exceeded in magnificence anything in other
    kingdoms. The throne itself was of ivory overlaid with fine gold. It had
    a round canopy behind it; six steps led up to it, with six lions on
    each side, and two lions stood beside the throne’s armrests. (1Ki 10:18-20; 2Ch 9:17-19)
    For his drinking vessels only gold was used; it is specifically stated
    that “there was nothing of silver; it was considered as nothing at all
    in the days of Solomon.” (2Ch 9:20) There were harps and stringed instruments in Solomon’s house and in the temple that were made from algum timbers such as had never been seen before in Judah.—1Ki 10:12; 2Ch 9:11.

    His household food supply. The
    daily food for Solomon’s royal household amounted to “thirty cor
    measures [6,600 L; 188 bu] of fine flour and sixty cor measures
    [13,200 L; 375 bu] of flour, ten fat cattle and twenty pastured cattle
    and a hundred sheep, besides some stags and gazelles and roebucks and
    fattened cuckoos.” (1Ki 4:22, 23)
    Twelve deputies supervised the supplying of food, one deputy for each
    month of the year. They each had supervision of a portion of the land;
    for this purpose it was not divided according to the tribal boundaries
    but according to agricultural growing regions. Included in the supplies
    was provender for Solomon’s many horses.—1Ki 4:1-19, 27, 28.

    Queen of Sheba visits Solomon. One
    of the most distinguished visitors that came from a foreign land to
    view the glory and riches of Solomon was the queen of Sheba. Solomon’s
    fame had reached “all the people of the earth” so that she made the trip
    from her faraway domain “to test him with perplexing questions.” She
    spoke to him “all that happened to be close to her heart,” and “there
    proved to be no matter hidden from the king that he did not tell her.”—1Ki 10:1-3, 24; 2Ch 9:1, 2.

    After the queen also observed the splendor of the temple and of Solomon’s house, his table and drinking service along with the attire of his waiters, and the regular burnt sacrifices at the temple,
    “there proved to be no more spirit in her,” so she exclaimed, “Look! I
    had not been told the half. You have surpassed in wisdom and prosperity
    the things heard to which I listened.” Then she proceeded to pronounce
    happy the servants who served such a king. By all this she was led to
    give praise to Jehovah, to bless Jehovah God, who expressed his love to
    Israel by appointing Solomon as king to render judicial decision and
    righteousness.—1Ki 10:4-9; 2Ch 9:3-8.

    Then she bestowed upon Solomon the
    magnificent gift of 120 talents of gold ($46,242,000) and a great number
    of precious stones and balsam oil in unusually great quantity. Solomon,
    in turn, gave the queen whatever she asked, apart from his own
    generous-hearted bounty, possibly more than she had brought to him.—1Ki 10:10, 13; 2Ch 9:9, 12.

    Prosperity of his rule. Jehovah
    blessed Solomon with wisdom, glory, and riches as long as he remained
    firm for true worship, and the nation of Israel likewise enjoyed God’s
    favor. David had been used to subdue Israel’s enemies and to establish
    the kingdom firmly to its outer boundaries. The account reports: “As for
    Solomon, he proved to be ruler over all the kingdoms from the River
    [Euphrates] to the land of the Philistines and to the boundary of Egypt.
    They were bringing gifts and serving Solomon all the days of his life.”
    (1Ki 4:21)
    During Solomon’s reign there was peace, and “Judah and Israel were
    many, like the grains of sand that are by the sea for multitude, eating
    and drinking and rejoicing.” “And Judah and Israel continued to dwell in
    security, everyone under his own vine and under his own fig tree, from
    Dan to Beer-sheba, all the days of Solomon.”—1Ki 4:20, 25; MAP, Vol. 1, p. 748.

    Solomon’s Wisdom. “And
    God continued giving Solomon wisdom and understanding in very great
    measure and a broadness of heart, like the sand that is upon the
    seashore. And Solomon’s wisdom was vaster than the wisdom of all the
    Orientals and than all the wisdom of Egypt.” Then other men of unusual
    wisdom are named: Ethan the Ezrahite (apparently a singer of David’s
    time and the writer of Psalm 89)
    and three other wise men of Israel. Solomon was wiser than these; in
    fact, “his fame came to be in all the nations all around. And he could
    speak three thousand proverbs, and his songs came to be a thousand and
    five.” The range of his knowledge covered the plants and animals of
    earth, and his proverbs, along with his writings in the books of
    Ecclesiastes and The Song of Solomon, reveal that he had a deep
    knowledge of human nature. (1Ki 4:29-34)
    From Ecclesiastes we learn that he did much meditation in order to find
    “the delightful words and the writing of correct words of truth.” (Ec 12:10)
    He experienced many things, going out among the lowly and the high
    ones, keenly observant of their life, their work, their hopes and aims,
    and the vicissitudes of mankind. He exalted the knowledge of God and his
    law, and he emphasized above all things that ‘the fear of Jehovah is
    the beginning of knowledge and wisdom’ and that the whole obligation of
    man is to “fear the true God and keep his commandments.”—Pr 1:7; 9:10; Ec 12:13; see ECCLESIASTES.

    His Deviation From Righteousness. As
    long as Solomon remained true to the worship of Jehovah, he prospered.
    Evidently his proverbs were uttered, and the books of Ecclesiastes and
    The Song of Solomon, as well as at least one of the Psalms (Ps 127),
    were written during his period of faithful service to God. However,
    Solomon began to disregard God’s law. We read: “And King Solomon himself
    loved many foreign wives along with the daughter of Pharaoh, Moabite,
    Ammonite, Edomite, Sidonian and Hittite women, from the nations of whom
    Jehovah had said to the sons of Israel: ‘You must not go in among them,
    and they themselves should not come in among you; truly they will
    incline your heart to follow their gods.’ It was to them that Solomon
    clung to love them. And he came to have seven hundred wives, princesses,
    and three hundred concubines; and his wives gradually inclined his
    heart. And it came about in the time of Solomon’s growing old that his
    wives themselves had inclined his heart to follow other gods; and his
    heart did not prove to be complete with Jehovah his God like the heart
    of David his father. And Solomon began going after Ashtoreth the goddess
    of the Sidonians and after Milcom the disgusting thing of the
    Ammonites. And Solomon began to do what was bad in the eyes of Jehovah,
    and he did not follow Jehovah fully like David his father. It was then
    that Solomon proceeded to build a high place to Chemosh the disgusting
    thing of Moab on the mountain that was in front of Jerusalem, and to
    Molech the disgusting thing of the sons of Ammon. And that was the way
    he did for all his foreign wives who were making sacrificial smoke and
    sacrificing to their gods.”—1Ki 11:1-8.

    While this took place “in the time of Solomon’s
    growing old,” we need not assume that his deviation was because of
    senility, for Solomon was relatively young when taking the throne, and
    the length of his reign was 40 years. (1Ch 29:1; 2Ch 9:30) The account does not say that Solomon completely forsook the worship at the temple and
    the offering of sacrifices there. He apparently attempted to practice a
    sort of interfaith, in order to please his foreign wives. For this,
    “Jehovah came to be incensed at Solomon, because his heart had inclined
    away from Jehovah the God of Israel, the one appearing to him twice.”
    Jehovah informed Solomon that, as a consequence, He would rip part of
    the kingdom away from him, but not in Solomon’s day, out of respect for David and for the sake of Jerusalem. But he would do it in the days of Solomon’s son, leaving that son with only one tribe (besides Judah), which tribe proved to be Benjamin.—1Ki 11:9-13.

    Resisters of Solomon. From
    that time on, Jehovah began to raise up resisters to Solomon, primarily
    Jeroboam of the tribe of Ephraim, who finally pulled ten tribes away
    from being loyal to the throne in Rehoboam’s time, and who established
    the northern kingdom that came to be called Israel. As a young man,
    Jeroboam, because of his industriousness, had been placed by Solomon
    over all the compulsory service of the house of Joseph. Also giving
    trouble to Solomon were Hadad the Edomite and Rezon, an enemy of David
    who became king of Syria.—1Ki 11:14-40; 12:12-15.

    King Solomon’s drawing away from
    God had its bad effect on Solomon’s rule. It became oppressive,
    doubtless due to the drain on the economy because of the high cost of
    his government, which must have been increasing to excess. There was
    also discontent among those he had conscripted for forced labor and, no
    doubt, also among their Israelite overseers. Having turned away from
    following God with a complete heart, Solomon would no longer receive
    Jehovah’s blessing and prosperity or the continued wisdom to govern in
    righteousness and justice and to solve the problems arising. As Solomon
    himself had stated: “When the righteous become many, the people rejoice;
    but when anyone wicked bears rule, the people sigh.”—Pr 29:2.

    That this situation came about is
    made clear by the record of what took place shortly after Solomon’s
    death, when Rehoboam ruled. Through the prophet Ahijah, God had sent a
    message to Jeroboam, telling Jeroboam that God would give him ten tribes
    and that if he would keep His statutes, God would build him a lasting
    house, just as he had done for David. After this, Solomon sought to kill
    Jeroboam, who fled to Egypt, where a successor of the father of
    Solomon’s Egyptian wife now ruled. Jeroboam remained there until
    Solomon’s death. Then he led the people in a complaint to Rehoboam and
    finally in rebellion.—1Ki 11:26-40; 12:12-20.

    Though Solomon had inclined his
    heart away from Jehovah, he “lay down with his forefathers, and was
    buried in the City of David his father.”—1Ki 11:43; 2Ch 9:31.

    Jesus, a Legal Heir of Solomon. Matthew
    traces the descendants of Solomon down to Joseph, the adoptive father
    of Jesus, thus demonstrating that Jesus had the legal right to the
    throne of David through the kingly line. (Mt 1:7, 16)
    Luke traces Jesus’ lineage to Heli (apparently the father of Mary)
    through Nathan, who was another son of David and Bath-sheba and
    therefore Solomon’s full brother. (Lu 3:23, 31) Both lines of descent merge in Zerubbabel and Shealtiel and again branch out into two lines of descent. (Mt 1:12, 13; Lu 3:27)
    Mary the mother of Jesus was a descendant through Nathan, and Joseph
    his adoptive father descended through Solomon, so that Jesus was both
    the natural and legal descendant of David, with full right to the

    Need to Guard the Heart. As
    long as Solomon maintained an “obedient heart,” with which he was
    concerned at the beginning, he had Jehovah’s favor and he prospered. But
    his bad outcome demonstrates that knowledge, great ability, or power,
    riches, and fame are not the most important things, and that to turn
    away from Jehovah is to forsake wisdom. Solomon’s own counsel proved
    true: “More than all else that is to be guarded, safeguard your heart,
    for out of it are the sources of life.” (1Ki 3:9; Pr 4:23)
    His case illustrates the treacherousness and desperateness of the heart
    of sinful man, but more, it shows that the best of hearts can be
    enticed if constant vigilance is not kept. Loving what Jehovah loves and
    hating what he hates, constantly seeking his guidance and the doing of
    what pleases him, are a sure protection.—Jer 17:9; Pr 8:13; Heb 1:9; Joh 8:29.

    Messianic Prophecies. There
    are many similarities between the reign of Solomon and that of the
    great King Jesus Christ, as prophesied in the Scriptures. In many
    respects Solomon’s rule, as long as he was
    obedient to Jehovah, is a small-scale pattern of the Messianic Kingdom.
    Jesus Christ, “something more than Solomon,” came as a man of peace, and
    he appears to have carried out a spiritual building work especially
    related to the restoration of true worship among his anointed followers
    in Jehovah’s great spiritual temple. (Mt 12:42; 2Co 6:16; Joh 14:27; 16:33; Ro 14:17; Jas 3:18) Solomon was of the line of David, as was Jesus. Solomon’s name (from a root meaning “peace”) fits the glorified Jesus Christ as the “Prince of Peace.” (Isa 9:6)
    His name Jedidiah (meaning “Beloved of Jah”) harmonizes with God’s own
    statement about his Son at the time of Jesus’ baptism: “This is my Son, the beloved, whom I have approved.”—Mt 3:17.

    Psalm 72
    is a prayerful expression in behalf of the rule of Solomon: “Let the
    mountains carry peace to the people . . . In his days the righteous one
    will sprout, and the abundance of peace until the moon is no more. And
    he will have subjects from sea to sea [apparently the Mediterranean and
    the Red Sea (Ex 23:31)] and from the River [Euphrates] to the ends of the earth.”—Ps 72:3-8.

    On Psalm 72:7 (“until the moon is no more”), Cook’s Commentary says:
    “This passage is important as shewing that the idea of a King whose
    reign should last to the end of time was distinctly present to the
    Psalmist’s mind. It determines the Messianic character of the whole
    composition.” And on verse 8,
    he remarks: “The kingdom was to be universal, extending to the ends of
    the earth. The extension of the Israelitish realm under David and
    Solomon was sufficient to suggest the hope, and might be regarded by the
    Psalmist as a pledge of its realization, but taken in connection with
    the preceding verses this declaration is strictly Messianic.”
    The prophet Micah, in a prophecy
    almost universally accepted as Messianic, drew on the circumstance
    described in Solomon’s reign, that “Judah and Israel continued to dwell
    in security, everyone under his own vine and under his own fig tree,
    . . . all the days of Solomon.” (1Ki 4:25; Mic 4:4) Zechariah’s prophecy (Zec 9:9, 10) quotes Psalm 72:8, and Matthew applies Zechariah’s prophecy to Jesus Christ.—Mt 21:4,5

  • I hoped the video would show the inside as does the rendering.

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