The Place – Promises at Mt. Sinai

Posted on by K.B. Vogelman

The Place – Promises at Mt. Sinai

Promises about the place were made at Mt. Sinai when God gave Moses the 10 Commandments. Building blocks for the Messiah and a key foundation for the Hebrews, these promises could actually be considered as prophecies.

Four new promises built upon upon the previous promise made to Abraham, Isaac and Jacob as the place for their descendants to possess. Additionally, God promised to establish a kingdom; the permanent place for His Name to dwell; the exclusive place for Israel to observe the Passover; and the Judgement Seat of Israel.^[1]

Hebrews did not fully understand what it all meant and God didn’t give a lot of details for the place except it would be in the land promised to Abraham. None of these promises and expectations seemed like the remotest reality to the Hebrews who, after 400 years, had just fled the harsh rule of Pharaoh in Egypt, the only life they had ever known.

Starting from scratch, great faith in these promises was required from the fledgling nation of people. It seemed like an impossibility, especially for a ragtag nation of tens of thousands of former slaves without an army.

Doubts and lack of faith by the Exodus generation would cost them from seeing God’s promised land.^[2] Yet, against all odds over the coming centuries, these promises became a reality.

Israel conquered its enemies in the land and each of the 12 tribes of the sons of Israel were allotted their own regions.^[3] Formidable and now-experienced, the army of Hebrew warriors protected them even before the establishment of a kingdom.

A king, the most famous in Hebrew history, was born in Bethlehem in the lineage of Judah. It stemmed from the prophetic blessing of royalty from Jacob to his son.

David, the giant-slayer, ruled without a Seat of the Throne until he conquered and occupied the fortified city of Jebus or Salem. Soon thereafter, the city came to be called Jerusalem, also known as Zion.

A permanent place for the Name of God to dwell required a temple. Fundamental to a theocracy, this temple needed to be located near the king’s throne in the nation’s capital to be protected against heathen enemies.

King Solomon, son of David, built the Temple on Mt. Moriah as his father had decided. Known as Solomon’s Temple, the remnants one wall of the Temple is known as the Western Wall, a most holy place in Israel today.^[4]

Consecrated and blessed by King Solomon, the first sacrifice was offered at the new Temple on its permanent alter. Miraculously, the sacrifices were ignited by fire sent down from heaven.^[5]

According to God’s Law, the Passover was to be celebrated at its appointed time requiring sacrifices to be offered by the priests of God at a central permanent place of worship, in this case, it would at the Temple. Passover was then observed at its appointed time and the sacrifices were offered there by the priests of God.^[6]

For a theocratic government, the Judgement Seat also needed to be located in close proximity to both the Throne and its Temple.^[7]The most important and most complicated cases of the nation were to be judged in the place God chose.

Jerusalem became the Judgement Seat of Israel under the reign of Solomon where both major civil and criminal cases were decided. In a theocratic government, God’s Law served both as the criminal code and the basis for civil laws.

Civil cases were decided by King Solomon on the porch of his palace, then on the east side of the Temple in the Hall of Judgement.^[8] Criminal cases involving the highest level of offenses, including capital death cases, were tried in the Temple Court accessed through the Chamber of Hewn Stone.^[9] Built into the northern wall of the Temple, the chamber served as the meeting place for the 70 elders of Israel, eventually known as the Great Sanhedrin.^[10]

Nebuchadnezzar destroyed and ransacked Jerusalem and the Temple as punishment because the Hebrews did not honor their Covenant with God as the people had agreed to do at Mt. Sinai. During the Persian Empire, the Temple was rebuilt under decrees by Cyrus, Darius and Artaxerxes; its gold contents returned, and observance of the annual Passover resumed until Jerusalem was destroyed by Rome in 70 AD.^[11]

God’s promises from Mount Sinai laid the ground work for Israel’s future in the place and the foundation of various future Messiah prophecies. Over the coming centuries prophets Isaiah, Zechariah, Jeremiah, Micah and other prophets would give details and expectations about the coming Messiah who would come from the House of David.^[12]

All the promises made by God at Mt. Sinai about “the place” came to pass. What are the odds it was all just an extraordinary coincidence?

Updated June 11, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:
[1] Deuteronomy 1:6-8, 39; 17:8-10, 14. CR Genesis 17, 22, 35, 49; Exodus 19:6; 23:20; Deuteronomy 1:8, 12:11, 16:2, 17:20.
[2] Deuteronomy 1:34-40; Numbers 13, 14:26-35. Wood, Bryant G. BibleArchaeol0gy.org. 2009. “The Number of Israelites in the Exodus.” <https://biblearchaeology.org/research/chronological-categories/exodus-era/3943-the-number-of-israelites-in-the-exodus> “How Many Israelites Really Left Egypt?” JewishBelief.com. n.d. <https://jewishbelief.com/how-many-israelites-left-egypt/>
[3] Deuteronomy 3:12-17. “The Twelve Tribes in Canaan.” Maps Database Source. map. 2020. <https://mapdatabaseinfo.blogspot.com/2018/05/32-map-of-promised-land-joshua.html#
[4] 1 Kings 6; 2 Chronicles 3.
[5] I Chronicles 6; Leviticus 9; Nehemiah 11.
[6] Exodus 12:14-15; Leviticus 23:4-8,; II Chronicles chapters 8, 29, 34-35:19; Ezra 6:16-22. Coulter, Fred R. cbcg.org. The Christian Passover. Chapters 12-13, Part 1. n.d. <https://www.cbcg.org/booklets/the-christian-passover/chapter-twelve-when-and-why-the-temple-sacrifice-of-the-passover-was-instituted-part-one.html>&nbsp
[7] Deuteronomy 17:8-10. CR Exodus 18.
[8] 1 Kings 3, 4, 7:7. “Solomon’s Porch.” Encyclopedia of the Bible. n.d. <https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Solomons-Porch> “Solomon’s Porch.” BibleVerseStudy.com. n.d. <https://www.bibleversestudy.com/acts/acts5-solomons-porch.htm> “Temple of Herod.” JewishEncyclopedia.com. 2011. <https://jewishencyclopedia.com/articles/14304-temple-of-herod> “Solomon’s Porch.” Bible-History.com. n.d. <https://bible-history.com/backdrops/solomons-porch>
[9] Schoenberg, Shira. “Ancient Jewish History: The Sanhedrin.” 2017. <http://www.jewishvirtuallibrary.org/the-sanhedrin> Shachter, J. and Freedman, H. Soncino Babylonian Talmud. Ed. Isidore Epstein Introduction. <https://www.halakhah.com/sanhedrin/>
[10] Exodus 18; Deuteronomy 1, 17; II Chronicles 19:8:4-11. Shachter and Freedman. “Introduction to Sanhedrin.” Soncino Babylonian Talmud. <https://israelect.com/Come-and-Hear/sanhedrin/index.html> Ariel, Yisrael. “The Chamber of the Hewn Stone.” The Temple Institute. 2014. <https://www.templeinstitute.org/illustrated/hewn_stone_description.htm> Ariel, Yisrael. “Blueprints for the Holy Temple.” <http://www.templeinstitute.org/blueprints-for-the-holy-temple.htm>
[11] Isaiah 52-53. Sanhedrin 16a, 17a. Shachter, J. and Freedman, H. “Sanhedrin.” Josephus. Antiquities. Book IV, Chapter VIII.14; Book XX, Chapter IX.4. “Ancient Jewish History: The Beit Din.” Jewish Virtual Library. 2017.http://www.jewishvirtuallibrary.org/the-beit-din>
[12] Isaiah 7, 9; 11; Jeremiah 23, 33; Zechariah 3, 6, 12.

The Trial of Jesus — Guilty or Innocent?

Posted on by K.B. Vogelman

The Trial of Jesus — Guilty or Innocent?

Jesus of Nazareth had been arrested by a posse of the Jewish leadership in the Garden of Gethsemane outside Jerusalem. Escorted by the armed guards back into the city, Jesus would be aberrantly tried on the charge of blasphemy as defined in the Law of Moses.^[1]

Prosecuting the case in defense of God’s Law was Chief Priest Caiaphas and the defendant representing himself was Jesus of Nazareth. The verdict of the aberrant trial would have colossal implications in one of two very different ways.

Rome would surely react unfavorably to any potential new Jewish figurehead if they did nothing. A conviction as an insurrectionist and tax evader might be viewed by Rome positively and trouble could be averted.

Conviction from a Jewish perspective would publicly label Jesus as a blasphemer worthy of death, not worship. God’s Law would be successfully defended and upheld.

Acquittal would mean, at the very least, that Jesus would likely be considered the Son of God, worthy of worship. Such a verdict would be an embarrassment for the Jewish Council and pose a threat to their religious political power base.

As an added bonus, a conviction would eliminate the subversive threat to the Jewish leaders political power base. A Jewish Talmud Gemara would later expose the reasoning:^[2]

^{San 49b} “…thus the blasphemer and the idol-worshipper are executed. Wherein lies the particular enormity of these offences? — Because they constitute an attack upon the fundamental belief of Judaism.”^[3]

Gravity of the situation called for a fair and thorough trial, but how likely was that reality? At stake was the defense of Judaism, a religious institution headed by the same power base that was responsible for rendering the verdict – the prosecution witnesses even came from among those serving as judge and jury.^[4]

Defense witnesses for Jesus were nowhere to be found. Not because there weren’t any, but being under the threat of death themselves, who would come forward in his defense?^[5] Even his most stalwart disciple, Peter, upon whom Jesus had declared he would build his church would deny knowing Jesus three times that very night as the aberrant trial progressed.

Other ominous signs did not favor a fair trial given it was not conducted in accordance with Jewish law. Legal code in the Talmud defined how capital offenses were to be tried and convictions rendered. Among them:^[6]

MISHNA: Sanhedrin 32a:

“Capital charges must be tried by day and concluded by day.”

“In capital charges, anyone may argue in his favour, but not against him.”

“Capital charges may be concluded on the same day with a favourable verdict, but only on the morrow with an unfavourable verdict therefore trials are not held on the eve of a Sabbath or Festival.”

Pretrial events began at the residence of Annas, a Sanhedrin power broker, former Chief Priest and father-in-law of Chief Priest Caiaphas. Annas began with cursory questions asking Jesus about his disciples and his teachings. Jesus replied that he had always spoken openly in the Temple and synagogues – there were no secrets.

“Why do you ask me? Ask those who heard what I said to them; they know what I said.”_(NRSV)

Not sitting well with his captors, one of them reacted by hitting Jesus. Holding firm, Jesus again challenged his captors saying:

“If I have spoken wrongly, testify to the wrong. But if I have spoken rightly, why do you strike me?””_(NRSV)

With this, Annas sent the posse with their blindfolded and bound prisoner to Caiaphas. By the time they arrived at the Sanhedrin meeting hall at the Temple, Jesus had been mocked and beaten.

Chief Priest Caiaphas presided over the trial held that fateful night. The Law required two eyewitnesses to corroborate the same point of evidence to establish a fact for a conviction.^[8]

Initially the High Priest’s prosecution effort was not going well with many accusers coming forward; however, no two witness testimonies could agree.^[9] Finally, two witnesses made the same accusation: “We heard Him say, ‘I will destroy this temple made with hands, and in three days I will build another made without hands.’”

Not quite the same, Jesus actually had said, “Destroy this temple, and in three days I will raise it up.”^[10] Nevertheless, Jesus was accused of saying he would destroy the Temple and rebuild it in just three days when previously it took 46 years to build.

Implying only God could do this, it created an opening, Caiaphas understood the implications. He pounced on the moment with an indicting question that cut to the heart of the trial:

^{MK 14.61} “Are you the Messiah, the Son of the Blessed One?” _{(ISV, NLT, NRSV)}

An answer in the affirmative would be self-incriminating and condemning. It was the moment of truth – was Jesus of Nazareth willing to put his life on the line knowing that he would die if he acknowledged this to be true? The answer to Caiaphas was unambiguous:

“I am.”

To be crystal clear, Jesus added:

^{MK 14:62}“’you will see the Son of Man seated at the right hand of the Power’ and ‘coming with the clouds of heaven.’”_{ISV, NET, NRSV)}

Immediately the verdict was rendered when Chief Priest Caiaphas tore his robe and said,

^{MT 26:65} “He has blasphemed! What further need do we have of witnesses?”_(NASB)

Sentencing was still not a slam dunk. Under Rome’s laws, the Jews were not allowed to carry out capital punishment.^[11]

Would a heathen Roman government even entertain a charge of blasphemy based solely in Jewish religious law? Probably not, they figured.

On the outside chance Rome did level such a charge, would they issue a death penalty judgement for blasphemy? Even more unlikely.^[12]

Considering their options, the Jewish Council sought to convince Pilate that Jesus was guilty of failure to pay taxes to Caesar and for insurrection to Rome. Either of those charges could result in the Roman death penalty.

For Pilate, the accusation of insurrection was a hot button issue with Rome having battled insurrections throughout his tenure as Procurator … at least this was assumed to be the case.^[13] Ultimately, Pilate found Jesus to have no guilt on either charge. Subsequent Jewish political pressure compelled Pilate to sentence Jesus to be crucified.

Was the trial of Jesus fair or was the verdict a divinely predestined outcome?

Updated June 5, 2024.

NASB = New American Standard Bible translation
ISV = International Standard Version translation
NLT = New Living Translation
NRSV = New Revised Standard Version translation
Gospel accounts: Matthew 26-27, Mark 14-15, Luke 22-23, John 18-19.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Leviticus 24:15-16. John 18:3, 12: “chiliarchos <5506>” and “speira <4686>”. CR Edersheim, Alfred. The Life and Times of Jesus the Messiah. 1883. Book V, Chapter 15, pp 1382-1392 & pp 1393-1421. <http://philologos.org/__eb-lat/default.htm> Edersheim, Alfred. The Temple – Its Ministry and Services. Chapter 10. 1826 -1889. The NTSLibrary. 2016. <http://www.ntslibrary.com/PDF%20Books/The%20Temple%20by%20Alfred%20Edersheim.pdf>Babylonian Talmud.
[2] “Lady Justice.” ClipArtBest.com. image. 2022. <http://www.clipartbest.com/clipart-4cbo7xgei>
[3] Soncino Babylonian Talmud. Ed. Isidore Epstein. 1935 – 1948. Sanhedrin 49b.<https://israelect.com/Come-and-Hear/sanhedrin/index.html>
[4] Josephus. Against Apion. Book II. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Spiro, Ken. “History Crash Course #39: The Talmud.” <http://www.aish.com/jl/h/cc/48948646.html> Valentine, Carol A. . “The Structure of the Talmud Files.” <https://israelect.com/Come-and-Hear/structure.html> CR Numbers 30:35.
[5] Sanhedrin 43a.
[6] Sanhedrin 32a – 36b.; CR. Deuteronomy 19:16-18.
[7] Edersheim, Alfred. The Life and Times of Jesus the Messiah. 1883. Chapter 13. The NTSLibrary. 2016. <http://www.ntslibrary.com/PDF%20Books/The%20Life%20and%20Times%20of%20Jesus%20the%20Messiah.pdf> Josephus. Antiquities. Book XX, Chapters IX.1 & X.1; Book XVIII, Chapter IV. Whitson, William. The Complete Works of Josephus. 1850. Footnotes – Book XX, Chapter VIII. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[8] Deuteronomy 17:6, 19:15; Numbers 35:30. Sanhedrin 9a, 30a. Resnicoff, Steven H. “Criminal Confessions in Jewish Law .“ 2007. <http://www.torah.org/features/secondlook/criminal.html>
[9] Sanhedrin 41a. “Capital Punishment.” Jewish Virtual Library. http://www.jewishvirtuallibrary.org/capital-punishment>
[10] John 2:19. NASB.
[11] Sanhedrin 41a. “Capital Punishment.” Jewish Virtual Library. http://www.jewishvirtuallibrary.org/capital-punishment>
[12] Edersheim, The Life and Times of Jesus the Messiah. Book V, Chapter 14.
[13] Forsythe, Gary Edward. “Ancient Rome – The Roman Army.” 2007. <http://history-world.org/roman_army.htm>

Jerusalem – the Messiah Connection

Posted on by K.B. Vogelman

Jerusalem – the Messiah Connection

Jerusalem, an ancient, world-famous city with no natural wealth or strategic value – no harbor, no navigable waterway, no major trade routes, militarily isolated with valleys on all four sides, not even a natural water source within its walls – an improbable city in the desert.^[1]

Happenings of great religious significance began at the place about 1000 years before the future city would ever come to be called Jerusalem. Its entire existence is based almost solely on its religious heritage.

A 2000-year history preceded the era of Jesus of Nazareth. It produced a legacy of kings, births, deaths, prophecies, angels, sacrifices, blessings, wars, exile and restoration.

It all began when one day God instructed Abram to move from Haran in Canaan to an unnamed location. By faith, he and his family resettled in a strange land near Salem whose King was Melchizedek and also a priest of God.^[2]

During these years, God blessed Abram, changed his name to Abraham and promised he would become the father of a great nation.^[3] His miraculously-born son, Isaac, would be the first step in fulfilling God’s promise.

Isaac would pass on his father Abraham’s blessing to his own son, Jacob whose name was changed by God to Israel.^[4]Many years later Israel, along with his 11 sons and their families, moved to Egypt under the protection of his long lost son who was believed to be dead, Joseph. He had become the second most powerful man in Egypt next only to Pharaoh.

Over the next 400 years, the 12 tribes of the Children of Israel became slaves of Egypt. Meanwhile back in Canaan during the absence of the clan of Israel, the Jebusites occupied Salem coming to be known as Jebus.^[5]

Fleeing Egypt, the Hebrew miraculously escaped through the Red Sea arriving at Mt. Sinai. Five big promises in the Law given to Moses atop Mt. Sinai were tied to the place. All required a city – a new homeland for the city; the throne for a king; a permanent place for His Name to dwell; a permanent place to observe the Feasts; and the place of the judgment seat of Israel.

God just didn’t yet say exactly where the place would be.^[6]As a visual sign of His promise, God sent an angel in the form of a pillar of cloud by day and fire by night to lead them to the place that He had chosen.

First fulfillment of the five big promises was a return to the land of Abraham, “The Promised Land,” when the Hebrews crossed the Jordan River. Hinting at the city location of the place, God twice called out the occupants of Salem – the Jebusites:^[7]

^{EX 23::20, 23} “See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared.… “For My angel will go before you and bring you in to the land of the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites and the Jebusites…”_(NASB)

^{EX 33:1-2} “Then the LORD spoke to Moses, “Depart, go up from here, you and the people whom you have brought up from the land of Egypt, to the land of which I swore to Abraham, Isaac, and Jacob, saying, ‘To your descendants I will give it.’” I will send an angel before you and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite and the Jebusite.”_(NASB)

A kingdom would become the second of the five big promises tied to the place.^[8]God intimated to Moses the Hebrews would one day want a king to rule them like the other nations and when that time came, He would choose the king from among their own people.

As predicted, centuries later the people wanted a king to lead them like the other nations. Instead of God choosing their king, the Hebrews chose their own first king, Saul, by casting lots.^[9]

As time would bear out, the people’s choice failed. Saul did not seek God’s guidance and it would cost the lives of himself and his three sons on the battlefield. With Saul’s failed kingship and death, Israel accepted God’s choice for a new king, David, son of Jesse of Bethlehem.^[10]

Promise of a kingdom for Israel had only been partially fulfilled. David was a king without a place for his throne although he had an eye on Jebus, also known as Zion.

Problem was that the fortified city was occupied by the Jebusites. Up to this point, every attempt by the fledgling nation to defeat the Jebusites had been unsuccessful.^[11]

David had become famous as a skilled warrior and giant slayer while serving in King Saul’s army. As King himself, David gathered the Hebrews from the surrounding areas to form a large army, went to war with Jebus and took the city.

Salem – Jebus – Zion was now called the City of David coming to be known as the City of Jerusalem. A city with no logical reason for existence, Jerusalem became the capital of Israel and the throne of King David fulfilling two more of God’s promises.

Fourth of the promises was fulfilled in Jerusalem which encompassed Mount Moriah. Built by King Solomon on Mt. Moriah, the Temple became the place where the Passover celebrated at its appointed time.^[12]

Next to the Chamber of Hewn Stone where the Sanhedrin routinely convened became the place of the highest court in the land, the Judgement Seat of Israel. It was there final judgments were made to enforce God’s Law for criminal offenses that included capital death cases.^[13]

An interwoven trail of blessings, testing of faith, much drama, prophecies made and fulfilled over the course of a millennia, all climaxed with the glory days of Jerusalem under King David. Splendor would be short lived – the end of David’s reign marked the beginning of the nation’s deterioration.

Spiraling out of control, the downhill slide led to the point all would be eventually lost. Jerusalem with its Temple was destroyed by Nebuchadnezzar and select inhabitants were exiled to Babylon.

A millennium after its height of glory during David’s reign, a comeback for Jerusalem came under King Herod. During that era, Jesus of Nazareth appeared on the scene, born in the same town as David, Bethlehem, and in the royal lineage of King David.

Consistent with multiple Messiah prophecies, the life of Jesus culminated when he was placed on trial in Jerusalem and crucified, consistent with multiple Messiah prophecies. Were they just multiple coincidences or was Jesus the promised Messiah?

Updated May 29, 2o24.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Gersch, Lili Kalish. MyJewishLearning. “Whose Jerusalem?” photo. n.d. <https://www.myjewishlearning.com/article/whose-jerusalem> “Jerusalem .” New World Encyclopedia. “Jerusalem Archaeological Sites: Biblical Water Systems.” Jewish Virtual Library. 2014.
[2] Genesis 11-15. “Historical Timeline.” The Biblical Zionist. 2009. <http://www.biblicalzionist.com/timeline.htm> Uittenbogaard, Arie. “Salem meaning | Salem etymology.” <http://www.abarim-publications.com/Meaning/Salem.html#.U5SQqCjyTih> Josephus. Wars of the Jews. Book VI, Chapter X.
[3] Genesis 17.
[4] Genesis 32, 35.
[5] I Chronicles 11; Judges 1, 19; Joshua 15; Psalms 76.
[6] Exodus 23, 33; Deuteronomy 12, 17.
[7] Deuteronomy 3:12-22. Ryrie Study Bible. Ed. Ryrie Charles C. “Laws relating to conquests” ref. Ex. 23:20-33.
[8] Deuteronomy 17.
[9] I Samuel 10.
[10] I Chronicles 11.
[11] II Samuel 5:6; I Chronicles 11. “Zion.” Encyclopædia Britannica. 2024. <https://www.britannica.com/place/Zion-hill-Jerusalem>
[12] I Chronicles 17:8-13. Josephus, Antiquity of the Jews, Book VII, Chapter III.1-2. “The Temple.” The Victor’s Place. image. Feb. 2. ? <https://images.search.yahoo.com/yhs/search;_ylt=AwrCwOUslAdjzRoASQ0PxQt.;_ylu=Y29sbwNiZjEEcG9zAzEEdnRpZAMEc2VjA3BpdnM-?p=The+Temple%2C+Jerusalem&type=yhs-adk_sbnt_appfocus1_sm_ff&param1=20210118&param2=00000000-0000-0000-0000-000000000000&param3=searchmanager_%7EUS%7Eappfocus1%7E&param4=%7Efirefox%7E%7E&hsimp=yhs-adk_sbnt&hspart=adk&grd=1&ei=UTF-8&fr=yhs-adk-adk_sbnt#id=96&iurl=https%3A%2F%2Fvhoagland.files.wordpress.com%2F2021%2F02%2Fdsc00129.jpg&action=click>
[13] Exodus 18; Deuteronomy 17. Edersheim, Alfred. The Temple – Its Ministry and Services. 1826 -1889. <https://ccel.org/ccel/edersheim/temple/temple.i.html> Shachter and Freedman. “Introduction to Sanhedrin.” Soncino Babylonian Talmud. <https://israelect.com/Come-and-Hear/sanhedrin/index.html> Ariel, Yisrael. “The Chamber of the Hewn Stone.” The Temple Institute. 2014. <https://www.templeinstitute.org/illustrated/hewn_stone_description.htm> Ariel, Yisrael. “Blueprints for the Holy Temple.” <http://www.templeinstitute.org/blueprints-for-the-holy-temple.htm>