A sketch of Solomon's Temple as described in the Hebrew Bible. Cross section, looking West (above). East elevation (below).

Solomon's Temple, also known as the First Temple, was the main temple in ancient Jerusalem, on the Temple Mount (also known as Mount Zion), before its destruction by Nebuchadnezzar II after the Siege of Jerusalem of 587 BCE.

According to the Hebrew Bible, the temple was constructed under Solomon, king of the Israelites. This would date its construction to the 10th century BCE, although it is possible that an earlier Jebusite sanctuary had stood on the site. During the kingdom of Judah, the temple was dedicated to Yahweh, the God of Israel, and housed the Ark of the Covenant. Rabbinic sources state that the First Temple stood for 410 years and, based on the 2nd-century work Seder Olam Rabbah, place construction in 832 BCE and destruction in 422 BCE (3338 AM), 165 years later than secular estimates.

Because of the religious sensitivities involved, and the politically volatile situation in East Jerusalem, only limited archaeological surveys of the Temple Mount have been conducted. Since no excavations have been allowed on the Temple Mount during modern times, there is no direct archaeological evidence for the existence of Solomon's Temple, and no mentions of it, in the surviving contemporary extra-biblical literature. An Ivory pomegranate mentions priests in the house of YHWH, and an inscription recording the Temple's restoration under Jehoash have appeared on the antiquities market, but the authenticy of both have been challenged and they remain the subject of controversy.

History[link]

King Solomon dedicates the Temple at Jerusalem, painting by James Jacques Joseph Tissot (French, 1836–1902) or followers

The sole contemporary source of information on the First Temple is the Hebrew Bible (or Old Testament). According to the biblical sources, the temple was constructed under king Solomon during Israel's period of united monarchy. This puts the date of its construction in the mid-10th century BCE.^[1] Some scholars have speculated that a Jebusite sanctuary may have previously occupied the site.^[2] During the kingdom of Judah, the temple was dedicated to Yahweh, the God of Israel and housed the Ark of the Covenant.^[3] Rabbinic sources state that the First Temple stood for 410 years and, based on the 2nd-century work Seder Olam Rabbah, place construction in 832 BCE and destruction in 422 BCE (3338 AM), 165 years later than secular estimates.^[4]

The following is a summary of the history according to Book of Samuel and Book of Kings, with notes on the variations to this story in the later Book of Chronicles.

The Shekinah (dwelling place) of the god of Israel, was originally the portable shrine called the Ark of the Covenant, which was placed in the Tabernacle tent. King David, having unified all Israel, brought the Ark to his new capital, Jerusalem, intending to build there a temple in order to house the Ark in a permanent place. David purchased a threshing-floor for the site of the Temple (1 Chronicles 21–22), but then Yahweh told him that he would not be permitted to build a temple. The task of building therefore passed to David's son and successor, Solomon. 1 Kings 6:1–38, 1 Kings Chapter 7, and Chapter 8 describe the construction and dedication of the Temple under Solomon.

King Solomon requested the aid of King Hiram of Tyre to provide both the quality materials and skilled craftsmen. During the construction, a special inner room, named in Hebrew Kodesh Hakodashim (Holy of Holies), was prepared to receive and house the Ark of the Covenant (1 Kings 6:19); and when the Temple was dedicated, the Ark—containing the Tablets of Stone—was placed therein (1 Kings 8:6–9).

The exact location of the First Temple is unknown: it is believed to have been situated upon the hill which forms the site of the 1st century Second Temple and present-day Temple Mount, where the Dome of the Rock is situated. However, two other, slightly different sites have been proposed for this same hill: one places the stone altar at the location of the rock which is now beneath the gilded dome, with the rest of the temple to the west. The Well of Souls was, according to this theory, a pit for the remnants of the blood services of the korbanot. The other theory places the Holy of Holies atop this rock. Still another location has recently been proposed between the Dome of the Rock and the gilded dome, based on orientation to the eastern wall, drainage channels, orientation of the platform stones, and the location of a possible Boaz pillar base.^[5]

2 Kings 12:4–16 describes arrangements for the refurbishment of the Temple in the time of king Jehoash of Judah in the 9th century BCE. According to 2 Kings 14:14 the Temple was looted by Jehoash of Israel in the early 8th century and again by King Ahaz in the late 8th century (2 Kings 16:8). Ahaz also installed some cultic innovations in the Temple which were abhorrent to the author of 1–2 Kings (2 Kings 16:10–18).

The Temple also figures in the account of King Hezekiah, who turned Judah away from idols;^[6] when later in the same century Hezekiah is confronted with a siege by the Assyrian king Sennacherib (2 Kings 18:23, 19:1 and the Taylor prism), Hezekiah "instead of plundering the temple treasuries... now uses the temple the way it is designed to be used — as a house of prayer (2 Kings 19:1–14).^[7]

Hezekiah's son, however, is much different from his father and during the reign of Manasseh of Judah in the early and middle seventh century (2 Kings 21:4–9), Manasseh makes innovations to the Temple cult. He has been described as a Solomon who also fell into idolatry, and Manasseh is described as a king who "makes" (2 Kings 21:3–7) or "builds" (2 Kings 21:3) high places (cf. 1 Kings 11:7) (see Deuteronomy 12 for the prohibition against high place worship), yet while Solomon's idolatry was punished by a divided kingdom, Manessah's idolatry was punished by exile.^[8]

King Josiah, the grandson of Manasseh, refurbished and made changes to the Temple by removing idolatrous vessels and destroying the idolatrous priesthood c. 621 BCE (2 Kings 22:3–9; 23:11–12). He also suppressed worship at altars other than the Temple's.

The Temple was plundered by the Babylonian king Nebuchadnezzar when the Babylonians attacked Jerusalem during the brief reign of Jehoiachin c. 598 (2 Kings 24:13), Josiah's grandson. A decade later, Nebuchadnezzar again besieged Jerusalem and after 30 months finally breached the city walls in 587 BCE, subsequently burning the Temple, along with most of the city (2 Kings 25). According to Jewish tradition, the Temple was destroyed on Tisha B'Av, the 9th day of Av (Hebrew calendar).

Architectural description[link]

A sketch of Solomon's Temple based on descriptions in the Tanakh

Several temples in Mesopotamia, many in Egypt, and some of the Phoenicians are now known. The description given of Solomon's Temple is not a copy of any of these, but embodied features recognisable in all of them. Its general form is reminiscent of Egyptian sanctuaries and closely matches that of other ancient temples in the region.^[9][10][11]

The detailed descriptions provided in the Tanakh and educated guesses based on the remains of other temples in the region are the sources for reconstructions of its appearance. Technical details are lacking, since the scribes who wrote the books were not architects or engineers.^[10] Nevertheless, the recorded plans and measurements have inspired Replicas of the Jewish Temple and influenced later structures around the world.

Reconstructions differ; the following is largely based on Easton's Bible Dictionary and the Jewish Encyclopedia:

Most Holy Place[link]

The Kodesh Hakodashim, or Holy of Holies, (1 Kings 6:19; 8:6), also called the "Inner House" (6:27), (Heb. 9:3) was 20 cubits in length, breadth, and height. The usual explanation for the discrepancy between its height and the 30-cubit height of the temple is that its floor was elevated, like the cella of other ancient temples.^[10] It was floored and wainscotted with cedar of Lebanon (1 Kings 6:16), and its walls and floor were overlaid with gold (6:20, 21, 30). It contained two cherubim of olive-wood, each 10 cubits high (1 Kings 6:16, 20, 21, 23–28) and each having outspread wings of 10 cubits span, so that, since they stood side by side, the wings touched the wall on either side and met in the center of the room. There was a two-leaved door between it and the Holy Place overlaid with gold (2 Chr. 4:22); also a veil of tekhelet (blue), purple, and crimson and fine linen (2 Chr. 3:14; compare Exodus 26:33). It had no windows (1 Kings 8:12) and was considered the dwelling-place of the "name" of God.

The color scheme of the veil was symbolic. Blue represented the heavens, while red or crimson represented the earth. Purple, a combination of the two colors, represents a meeting of the heavens and the earth.

View of the House with ceiling removed. This image is a rendering of a 3-D computer model.

Holy Place[link]

The Hekhal, or Holy Place, (1 Kings 8:8–10), called also the "greater house" (2 Chr. 3:5) and the "temple" (1 Kings 6:17); the word also means "palace",^[10] was of the same width and height as the Holy of Holies, but 40 cubits in length. Its walls were lined with cedar, on which were carved figures of cherubim, palm-trees, and open flowers, which were overlaid with gold. Chains of gold further marked it off from the Holy of Holies. The floor of the Temple was of fir-wood overlaid with gold. The door-posts, of olive-wood, supported folding-doors of fir. The doors of the Holy of Holies were of olive-wood. On both sets of doors were carved cherubim, palm-trees, and flowers, all being overlaid with gold (1 Kings 6:15 et seq.)

Porch[link]

The Ulam, or porch, acted as an entrance before the Temple on the east (1 Kings 6:3; 2 Chr. 3:4; 9:7). This was 20 cubits long (corresponding to the width of the Temple) and 10 cubits deep (1 Kings 6:3). 2 Chr. 3:4 adds the curious statement (probably corrupted from the statement of the depth of the porch) that this porch was 120 cubits high, which would make it a regular tower. The description does not specify whether a wall separated it from the next chamber. In the porch stood the two pillars Jachin and Boaz (1 Kings 7:21; 2 Kings 11:14; 23:3), which were 18 cubits in height.

Boaz and Jachin[link]

Two brass pillars named Boaz and Jachin stood in the porch of the Temple. (1 Kings 7:15; 7:21; 2 Kings 11:14; 23:3). Boaz stood on the left (the north) and Jachin on the right (the south). The Bible records their measurements as 27 feet (8.2 m) high and 6 feet (1.8 m) wide (18 by 12 cubits) with a hollow of 4 fingers thick. (Jeremiah 52:21–22). Their 8-foot (2.4 m) high brass capitals were each decorated with rows of 200 carved brass pomegranates, wreathed with seven chains and topped with lilies. (1 Kings 7:13–22, 41–42; 2 Chronicles 4:13) According to most translations of 1 Kings 7:13–22, these two pillars were cast of brass, though some believe the original Hebrew word used to describe their material, "nehosheth", is actually either bronze or copper, because the Hebrews were unfamiliar with zinc which, along with copper, is required to create brass.^[12][13]

The two pillars had their parallel not only at Tyre but at Byblus, Paphos, and Telloh (see, however, De Sarzec, "Découvertes en Chaldée," pp. 62–64). In Egypt the obelisks expressed the same idea. Those were phallic emblems, being survivals of the primitive Hamito-Semitic "maẓẓebah". Jachin and Boaz were really isolated columns, as Schick has shown, and not, as some have supposed, a part of the ornamentation of the building. Their tops were crowned with ornamentation as if they were lamps; and W. R. Smith supposed that they may have been used as fire-altars. This assumes that they contained cressets for burning the fat.^[9]

Chambers[link]

Chambers were built about the Temple on the southern, western and northern sides (1 Kings 6:5–10). These formed a part of the building and were used for storage. They were probably one story high at first; two more may have been added later.^[10]

Courts[link]

Exterior view of the entire Temple complex as depicted in a 3-D computer model

Closer view of the Inner Court and House as depicted in a 3-D computer model

According to the Bible, two courts surrounded the Temple. The Inner Court (1 Kings 6:36), or Court of the Priests (2 Chr. 4:9), was separated from the space beyond by a wall of three courses of hewn stone, surmounted by cedar beams (1 Kings 6:36). It contained the Altar of burnt-offering (2 Chr. 15:8), the Brazen Sea laver (4:2–5, 10) and ten other lavers (1 Kings 7:38, 39). A brazen altar stood before the Temple (2 Kings 16:14), its dimensions 20 cubits square and 10 cubits high (2 Chr. 4:1). The Great Court surrounded the whole Temple (2 Chr. 4:9). It was here that people assembled to worship. (Jeremiah 19:14; 26:2).

Brazen Sea[link]

The large basin known as the "Brazen Sea" measured 10 cubits wide brim to brim, 5 cubits deep and with a circumference of 30 cubits around the brim, rested on the backs of twelve oxen (1 Kings 7:23–26). The Book of Kings gives its capacity as "2,000 baths" (90 cubic meters^{[citation needed]}), but Chronicles (2 Chr. 4:5–6) inflates this to three thousand baths (136 cubic meters) and states that its purpose was to afford opportunity for the purification by immersion of the body of the priests.

The lavers, each of which held "forty baths" (1 Kings 7:38), rested on portable holders made of bronze, provided with wheels, and ornamented with figures of lions, cherubim, and palm-trees. The author of the books of the Kings describes their minute details with great interest (1 Kings 7:27–37). Josephus reported that the vessels in the Temple were composed of Orichalcum in Antiquities of the Jews. According to 1 Kings 7:48 there stood before the Holy of Holies a golden altar of incense and a table for showbread. This table was of gold, as were also the five candlesticks on each side of it. The implements for the care of the candles—tongs, basins, snuffers, and fire-pans—were of gold; and so were the hinges of the doors.

Archaeology[link]

Because of the religious and political sensitivities involved, no archaeological excavations and only limited surface surveys of the Temple Mount have been conducted.^[14][15] Because no excavations of the site have been allowed, there is no direct archaeological evidence for the existence of Solomon's Temple. This building is not mentioned in extra-biblical accounts which have survived.^[16]

• In 2007, artifacts dating to the 8th to 6th centuries BCE were described as being possibly the first physical evidence of human activity at the Temple Mount during the First Temple period. The findings included animal bones; ceramic bowl rims, bases, and body sherds; the base of a juglet used to pour oil; the handle of a small juglet; and the rim of a storage jar.^[17][18]
• By 2006, the Temple Mount Antiquities Salvage Operation had recovered numerous artifacts dating from the 8th to 7th centuries BCE from soil removed in 1999 by the Islamic Religious Trust (Waqf) from the Solomon's Stables area of the Temple Mount. These include stone weights for weighing silver and a First Temple period bulla, or seal impression, containing ancient Hebrew writing which includes the name Netanyahu ben Yaush. Netanyahu is a name mentioned several times in the Book of Jeremiah while the name Yaush appears in the Lachish letters. However, the combination of names was unknown to scholars.^[19][20]
• A thumb-sized ivory pomegranate measuring 44 millimetres (1.7 in) in height bearing an ancient Hebrew inscription "Sacred donation for the priests in the House of YHVH" was believed to have adorned a sceptre used by the high priest in Solomon's Temple. It was considered the most important item of biblical antiquities in the Israel Museum’s collection.^[21] However, in 2004, the Israel Antiquities Authority reported the inscription to be a forgery, though the ivory pomegranate itself was dated to the 14th or 13th century BCE.^[22] This was based on the report's claim that 3 incised letters in the inscription stopped short of an ancient break, as they would have if carved after the ancient break was made. Since then, it has been proven that one of the letters was indeed carved prior to the ancient break, and the status of the other two letters is now in question. Some paleographers and others have continued to insist that the inscription is ancient and the authenticity of this artifact is still the object of discussion.^[23]
• Another artifact, the so-called Jehoash Inscription contains a 15 line description of King Jehoash's ninth century BCE restoration of the Temple. Its authenticity was called into question by a report by the Israel Antiquities Authority, which claimed that the surface patina contained microfossils of foraminifera. As these fossils do not dissolve in water, they cannot occur in a calcium carbonate patina, leading investigators to conclude that the patina must be an artificial chemical mix applied to the stone by forgers. This finding has since been undermined by examination of the patina using more advanced techniques, as well as examination of a new break in the stone caused by handling since the original report was issued.^[24]
• In 1940 American archaeologist Nelson Glueck "proclaimed ... that he had discovered the Edomite mines controlled by King Solomon."^[25] Later in '97, investigating the role of "metallurgy in [the] social evolution" of Southern Jordan, University of California anthropologist Tom Levy "started probing the site known as Khirbat en Nahas (Arabic for "ruins of copper")."^[25][26] The samples Levy sent off to "Oxford for radiocarbon dating confirmed that Glueck had been on the right track: This was a tenth-century copper production site ‒ and Levy adds ... 'the closest copper source to Jerusalem.'".^[25] In response to these findings archaeologist Amihai Mazar has stated, "I believe that if, one day, we should find the copper objects from the temple in Jerusalem, it will prove to come from this area".^[27]

Notable mentions[link]

Isaac Newton's diagram of the Temple, 1728

• In the 6th century CE, the Temple was included on a list of seven wonders which included the Pharos of Alexandria and Noah's Ark, compiled by Gregory, Bishop of Tours.^[28]
• Sir Isaac Newton (1642–1727), the noted English scientist, mathematician and theologian, studied and wrote extensively upon the Temple of Solomon. He dedicated an entire chapter of The Chronology of Ancient Kingdoms to his observations regarding the temple. Newton was intrigued by the temple's sacred geometry and believed that it was designed by King Solomon with privileged eyes and divine guidance.

See also[link]

Wikimedia Commons has media related to: Temple of Solomon

Footnotes[link]

General references[link]

• Draper, Robert (Dec. 2010). "Kings of Controversy". National Geographic: 66–91. ISSN 0027-9358. http://ngm.nationalgeographic.com/2010/12/david-and-solomon/draper-text. Retrieved 2010-12-18. 
• Finkelstein, Israel; Neil Asher Silberman (2006). David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition. Free Press. ISBN 0-7432-4362-5. 
• Finkelstein, Israel; Neil Asher Silberman. The Bible Unearthed: Archaeology's New Vision. 
• Benjamin Mazar, The Mountain of the Lord (Doubleday, NY, 1975) ISBN 0-385-04843-2.
• Roland De Vaux (tr. John McHugh), Ancient Israel: Its Life and Institutions (NY, McGraw-Hill, 1961).
• Goldman, Bernard, The Sacred Portal: a primary symbol in ancient Judaic art, Detroit : Wayne State University Press, 1966. It has a detailed account and treatment of Solomon's Temple and its significance.
• Young, Mike, Temple Measurements and Photo recreations [1]
• Hamblin, William and David Seely, Solomon's Temple: Myth and History (Thames and Hudson, 2007) ISBN 0-500-25133-9
• This article incorporates text from Easton's Bible Dictionary (1897), a publication now in the public domain.
•  This article incorporates text from a publication now in the public domain: "Temple of Solomon". Jewish Encyclopedia. 1901–1906. http://www.jewishencyclopedia.com/view.jsp?artid=129&letter=T. 

Further reading[link]

21st Century resources

• Margaret Barker, "Temple Theology", London: SPCK 2004 (ISBN 028105634X)
• Andrew G. Vaughn, Ann E. Killebrew (eds), "in Bible and Archaeology: The First Temple Period" (Society of Biblical Literature, 2003)
• Marty E. Stevens, "Temples, Tithes and Taxes: The Temple and the Economic Life of Ancient Israel (Hendrickson, 2006)
• William G. Dever, "What Did The Biblical Writers Know and When Did They Know It?" (Eerdman's, 2001)
• Floyd Nolen Jones, "The Chronology Of The Old Testament" (New Leaf Publishing Group, 1993–2004)

Post-1945 resources

• Elizabeth Bloch-Smith, Who is the King of Glory?: Solomon's Temple and its Symbolism in Michael D. Coogan, J. Cheryl Exum, Lawrence E. Stager (eds), "Scripture and Other Artifacts: Essays in Honor of Philip J. King" (Westminster John Knox, 1994)
• Gershon Galil, "The Chronology of the Kings of Israel and Judah" (Brill, 1996)
• Joseph Blenkinsopp, "Sage, Priest, Prophet: Religious and Intellectual Leadership in Ancient Israel" (Westminster John Knox Press, 1995)
• Jeremy Hughes, "Secrets of the times: myth and history in biblical chronology" (Sheffield Academic Press, 1990)
• Edwin R. Thiele, "The Mysterious Numbers of the Hebrew Kings" (Zondervan, 1983)
• Watson E. Mills, Roger Aubrey Bullard (eds), "Mercer dictionary of the Bible" (Mercer University Press, 1990)

Pre-1945 resources

• Paine, T. O. (1870). S olomon's temple: Including the tabernacle; first temple; house of the king, or house of the forest of Lebanon; idolatrous high places; the city on the mountain ... the oblation of the holy portion; and the last temple. Boston: H.H. & T.W. Carter

King Solomon
King of Israel
Judgment of Solomon Nineteenth-century engraving by Gustave Doré
Birthplace	Jerusalem
Place of death	Jerusalem
Predecessor	David
Successor	Rehoboam
Consort	Naamah, Pharaoh's Daughter, around 1000 other wives and concubines
Offspring	Rehoboam
Royal House	House of David
Father	David
Mother	Bathsheba

Solomon (Hebrew: שְׁלֹמֹה, Modern Shlomo Tiberian Šəlōmō ISO 259-3 Šlomo; Arabic: سليمان‎ Sulaymān, also colloquially: Silimān; Greek: Σολομών Solomōn), according to the Book of Kings and the Book of Chronicles,^[1] a King of Israel and according to the Talmud one of the 48 prophets,^[2] is identified as the son of David,^[3] also called Jedidiah (Hebrew יְדִידְיָהּ) in 2 Samuel 12:25, and is described as the third king of the United Monarchy, and the final king before the northern Kingdom of Israel and the southern Kingdom of Judah split; following the split his patrilineal descendants ruled over Judah alone. In the Qur'an, he is considered as a major Prophet, known as Sulaiman, son of David.

The Hebrew Bible credits Solomon as the builder of the First Temple in Jerusalem,^[3] and portrays him as great in wisdom, wealth, and power, but ultimately as a king whose sin, including idolatry and turning away from Yahweh, leads to the kingdom being torn in two during the reign of his son Rehoboam.^[4] Solomon is the subject of many other later references and legends.

Biblical account[link]

Succession[link]

The Anointing of Solomon by Cornelis de Vos.
According to 1 Kings 1:39, Solomon was anointed by Zadok.

Solomon became king during the reign of his father King David, and ruled together with him for 3 years. According to the biblical First Book of Kings, when David was old, "he could not get warm."^[5] "So they sought for a beautiful young woman throughout all the territory of Israel, and found Abishag the Shunammite, and brought her to the king. The young woman was very beautiful, and she was of service to the king and attended to him, but the king knew her not."^[5]

While David was in this state, Adonijah, David's fourth son, acted to have himself declared king, he being heir-apparent to the throne after the death of his elder brothers Amnon and Absalom. But Bathsheba, a wife of David and Solomon's mother, along with the prophet Nathan convinced David to proclaim Solomon king. Adonijah fled and took refuge at the altar, and received pardon for his conduct from Solomon on the condition that he show himself "a worthy man." (1 Kings 1:5-53)

Adonijah asked to marry Abishag the Shunammite, but Solomon disallowed that, although Bathsheba now pleaded on Adonijah's behalf. He was then seized and put to death (1 Kings 2:13-25). As made clear in the earlier story of Absalom's rebellion, to possess the royal harem was in this society tantamount to claiming the throne;^[6] this applied even to a woman who had shared the bed of a king advanced in age, though she had no intimate relations with King David.

David's general Joab was killed, in accord with David's deathbed request to Solomon, because he had killed generals Abner and Amasa during a peace (2 Samuel 20:8-13; 1 Kings 2:5). David's priest Abiathar was exiled by Solomon because he had sided with Adonijah. Abiathar is a descendent of Eli, which has important prophetic significance. (1 Kings 2:27)^[7] Shimei was confined to Jerusalem and killed three years later, when he went to Gath to retrieve some runaway servants, in part because he had cursed David when David's son Absalom rebelled against David. (1 Kings 2:1-46)^[8]

Artist's depiction of Solomon's court (Ingobertus, c. 880.)

Wisdom[link]

One of the qualities most ascribed to Solomon is his wisdom. The book of 1 Kings recounts how Solomon prays for wisdom:

"And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar. In Gibeon the Lord appeared to Solomon in a dream by night: and God said, Ask what I shall give thee. And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. And now, O Lord my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?"(1 Kings 3:4-9)^[9]

"So God said to him, 'Since you have asked for this and not for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice, I will do what you have asked...'" (1 Kings 3:11-12)^[9] The Hebrew Bible also states that: "The whole world sought audience with Solomon to hear the wisdom God had put in his heart." (1 Kings 10:24)^[10]

In one account, known as the Judgment of Solomon, two women came before Solomon to resolve a quarrel over which was the true mother of a baby. When Solomon suggested they should divide the living child in two with a sword, one woman said she would rather give up the child rather than see it killed. Solomon then declares the woman who shows compassion to be the true mother, and gives the baby to her.

Solomon is also noted as one of many authors of Wisdom literature. The apocryphal/deuterocanonical Wisdom of Solomon, along with the Book of Sirach, "are the familiar personalities and the events of Israel's history combined with the wisdom tradition. Much of this literature, however, is attributed to Solomon."^[11] Solomon became a favorite author and contributor of different kinds of wisdom literature, "including not only the collections of Proverbs, but also of Ecclesiastes and the Song of Solomon and the later apocryphal book the Wisdom of Solomon."^[12]

Wives[link]

According to the Bible, Solomon had 700 wives and 300 concubines. The wives are described as foreign princesses, including Pharaoh's daughter and women of Moab, Ammon, Sidon and of the Hittites. These wives are depicted as leading Solomon away from the God of Israel toward idolatry.^[13] The only wife mentioned by name is Naamah, who is described as the Ammonite.^[14] She was the mother of Solomon's successor, Rehoboam.

Relationship with Queen of Sheba[link]

Renaissance relief of the Queen of Sheba meeting Solomon - gate of Florence Baptistry

King Solomon and the Queen of Sheba, painting by Piero della Francesca

In a brief, unelaborated, and enigmatic passage, the Hebrew Bible describes how the fame of Solomon's wisdom and wealth spread far and wide, so much so that the queen of Sheba decided that she should meet him. The queen is described as visiting with a number of gifts including gold, spices and precious stones. When Solomon gave her "all her desire, whatsoever she asked," she left satisfied (1 Kings 10:10).

Whether the passage is simply to provide a brief token, foreign witness of Solomon's wealth and wisdom, or whether there is meant to be something more significant to the queen's visit is unknown; nevertheless the visit of the Queen of Sheba has become the subject of numerous stories.

Sheba is typically identified as Saba, a nation once spanning the Red Sea on the coasts of what are now Eritrea, Somalia, Ethiopia and Yemen, in Arabia Felix. In a Rabbinical account (e.g. Targum Sheni), Solomon was accustomed to ordering the living creatures of the world to dance before him (Rabbinical accounts say that Solomon had been given control over all living things by Yahweh), but one day upon discovering that the mountain-cock or hoopoe (the Hebrew name for the creature is Shade) was absent, he summoned it to him, and the bird told him that it had been searching for somewhere new.

The bird had discovered a land in the east, exceedingly rich in gold, silver, and plants, whose capital was called Kitor and whose ruler was the Queen of Sheba, and the bird, on its own advice, was sent by Solomon to request the queen's immediate attendance at Solomon's court.

An Ethiopian account (Kebra Nagast) maintains that the Queen of Sheba had sexual relations with King Solomon (of which the Biblical and Quranic accounts give no hint) and gave birth by the Mai Bella stream in the province of Hamasien, Eritrea. The Ethiopian tradition has a detailed account of the affair. (See Queen of Sheba)

The child was a son who went on to become Menelik I, King of Axum, and founded a dynasty that would reign what became the Christian Empire of Ethiopia for 2900+ years (less one usurpation episode and interval of ca. 133 years until a legitimate male heir regained the crown) until Haile Selassie was overthrown in 1974. Menelik was said to be a practising Jew who was given a replica Ark of the Covenant by King Solomon, but moreover, the original was switched and went to Axum with him and his mother, and is still there, guarded by a single priest charged with caring for the artifact as his life's task.

The claim of such a lineage and of possession of the Ark has been an important source of legitimacy and prestige for the Ethiopian monarchy throughout the many centuries of its existence, and had important and lasting effects on Ethiopian culture as a whole. The Ethiopian government and church deny all requests to view the alleged ark.^[15]

Some classical-era Rabbis, attacking Solomon's moral character, have claimed instead that the child was an ancestor of Nebuchadnezzar II, who destroyed Solomon's temple some 300 years later.^[16]

Sins and punishment[link]

According to 1 Kings 11:4 Solomon's "wives turned his heart after other gods", their own national deities, to whom Solomon built temples, thus incurring divine anger and retribution in the form of the division of the kingdom after Solomon's death. (1 Kings 11:9-13)

1 Kings 11 describes Solomon's descent into idolatry, particularly his turning after Ashtoreth, the goddess of the Sidonians, and after Milcom, the abomination of the Ammonites. In Deuteronomy 17:16-17, a king is commanded not to multiply horses or wives, neither greatly multiply to himself gold or silver. Solomon sins in all three of these areas. Solomon collects 666 talents of gold each year, (1 Kings 10:14) a huge amount of money for a small nation like Israel. Solomon gathers a large number of horses and chariots and even brings in horses from Egypt. Just as Deuteronomy 17 warns, collecting horses and chariots takes Israel back to Egypt. Finally, Solomon marries foreign women, and these women turn Solomon to other gods.

According to 1 Kings 11:9-13, it was because of these sins that "the Lord punishes Solomon by tearing the kingdom in two":^[4]

And the Lord was angry with Solomon, because his heart had turned away from the Lord, the God of Israel, who had appeared to him twice and had commanded him concerning this thing, that he should not go after other gods. But he did not keep what the Lord commanded. Therefore the Lord said to Solomon, "Since this has been your practice and you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and will give it to your servant. Yet for the sake of David your father I will not do it in your days, but I will tear it out of the hand of your son. However, I will not tear away all the kingdom, but I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen.

Jewish tradition[link]

In Jewish tradition, King Solomon sinned by acquiring too many wives and horses because he thought he knew why the Bible prohibited this and thought it did not apply to him. When King Solomon married the daughter of the Egyptian Pharaoh, a sandbank formed which eventually formed the "great nation of Rome" - the nation that destroyed the Second Temple (Herod's Temple). Solomon gradually lost prestige until he became like a commoner. Some say he regained his status, while others deny this.^[17]

Islam[link]

In Islamic tradition, Solomon was a prophet and a messenger from Allah (God). As in Jewish tradition, he was the youngest son of King David (Dawud), who is also considered a prophet by Islam. Solomon had diverse talents, wisdom and spiritual insight, so his father had made him his heir. The Qur'an says: "And We verily gave knowledge to Dawud and Sulayman and they said: praise be to God (Allah) Who has preferred us above many of his believing servants". (27:15)

Unlike Jewish and Christian traditions, Islam denies that Solomon fell into idolatry or turned away from Allah in any way,  and views him as famed throughout the lands for his wisdom and fair judgments.

"And when there came to them a Messenger from Allah confirming what was with them, a party of those who were given the scripture threw away the book of Allah behind their backs as if they did not know. And they followed what the devils gave out falsely of magic of the reign of Solomon; for Solomon did not disbelieve but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels Harut and Marut, but neither of these two (angels) taught anyone (such things) until they had said: we are only for trial, so don't disbelieve. And from them (magicians) people learn that through which they would cause separation between a person and his spouse, but they could not thus harm anyone except by Allah's leave; and they learn that which harms them rather than profits them. And indeed they knew that its practitioner would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves if they but knew" (2:101-2).

Enemies[link]

Near the end of his life Solomon was forced to contend with several enemies including Hadad of Edom, Rezon of Zobah, and one of his officials named Jeroboam who was from the tribe of Ephraim.^[4]

Death, succession of Rehoboam, and kingdom division[link]

The United Monarchy breaks up, with Jeroboam ruling over the northern Kingdom of Israel (blue on the map) and Rehoboam ruling the Kingdom of Judah to the south.

According to the Hebrew Bible, Solomon died of natural causes^[18] at around 80 years of age. Upon Solomon's death, his son, Rehoboam, succeeded him as king. However, ten of the Tribes of Israel refused to accept him as king, causing the United Monarchy to split and form the northern Kingdom of Israel ruled by Jeroboam, while Rehoboam continued to reign in the southern Kingdom of Judah.

Building and other works[link]

Solomon and the plan for the First Temple, illustration from a Bible card published by the Providence Lithograph Company

A sketch of Solomon's Temple, based on descriptions in the Scriptures.

During Solomon's long reign of 40 years, the Israelite monarchy, according to the Bible, gained its highest splendour and wealth. In a single year, according to 1 Kings 10:14, Solomon collected tribute amounting to 666 talents of gold (39,960 pounds).

Solomon is described as surrounding himself with all the luxuries and the external grandeur of an Eastern monarch, and his government prospered. He entered into an alliance with Hiram I, king of Tyre, who in many ways greatly assisted him in his numerous undertakings. For some years before his death, David was engaged in collecting materials for building a temple in Jerusalem as a permanent abode for the Ark of the Covenant. Solomon is described as completing its construction, with the help of an architect, also named Hiram, and other materials, sent from King Hiram of Tyre.

After the completion of the temple, Solomon is described as erecting many other buildings of importance in Jerusalem; for the long period of 13 years he was engaged in the building of a royal palace on Ophel (a hilly promontory in central Jerusalem); Solomon also constructed great works for the purpose of securing a plentiful supply of water for the city, and the Millo (Septuagint, Acra) for the defense of the city. However, excavations of Jerusalem have shown a distinct lack of monumental architecture from the era, and remains of neither the Temple nor Solomon's palace have been found. However, a number of significant but politically sensitive areas have not been extensively excavated, including Temple mount, the site where the Temple is traditionally said to have been located.

Solomon is also described as rebuilding cities elsewhere in Israel, creating the port of Ezion-Geber, and constructing Tadmor in the wilderness as a commercial depot and military outpost. Solomon is additionally described as having amassed 1,400 chariots and 12,000 horsemen. Though the location of Solomon's port of Ezion-Geber is known, no remains have ever been found. More archaeological success has been achieved with the major cities Solomon is said to have strengthened or rebuilt (for example, Hazor, Megiddo and Gezer — 1 Kings 9:15); these all have substantial ancient remains, including impressive six-chambered gates, and ashlar palaces, as well as trough-like structures outside buildings that early archaeologists have identified as the stables for Solomon's horses.

According to the Bible, during Solomon's reign Israel enjoyed great commercial prosperity, with extensive traffic being carried on by land with Tyre, Egypt, and Arabia, and by sea with Tarshish, Ophir, and South India.

Apocryphal texts[link]

Rabbinical tradition attributes the Wisdom of Solomon to Solomon although this book was probably written in the 2nd century BC. In this work Solomon is portrayed as an astronomer. Other books of wisdom poetry such as the Odes of Solomon and the Psalms of Solomon also bear his name. The Jewish historian Eupolemus, who wrote about 157 BC, included copies of apocryphal letters exchanged between Solomon and the kings of Egypt and Tyre.

The Gnostic Apocalypse of Adam, which may date to the 1st or 2nd century, refers to a legend in which Solomon sends out an army of demons to seek a virgin who had fled from him, perhaps the earliest surviving mention of the later common tale that Solomon controlled demons and made them his slaves. This tradition of Solomon's control over demons appears fully elaborated in the early pseudographical work called the Testament of Solomon with its elaborate and grotesque demonology.^[19]

Historical figure[link]

Historical evidence of King Solomon other than the biblical accounts is minimal. Josephus, citing Tyrian court records and Menander in Against Apion, gives a specific year during which Hiram I of Tyre sent materials to Solomon for the construction of the temple.^[20] However, no material evidence indisputably of Solomon's reign has been found. Yigael Yadin's excavations at Hazor, Megiddo, Beit Shean and Gezer uncovered structures that he and others have argued date from his reign,^[21] but others, such as Israel Finkelstein and Neil Silberman, argue that they should be dated to the Omride period, more than a century after Solomon.^[22]

Solomon's Wealth and Wisdom, as in 1 Kings 3:12-13, illustration from a Bible card published 1896 by the Providence Lithograph Company.

Chronology[link]

The conventional dates of Solomon's reign are from circa 970 to 931 BC. They derive from biblical chronology, mostly from the ancient genealogies in the books, Genesis to Second Kings, spanning the creation of the universe as the ancients understood it to the fall of Jerusalem with the destruction of its Temple in year 586 BC. Regarding the Davidic Dynasty to which King Solomon belongs, its chronology can be checked against datable Babylonian and Assyrian records at a few points, and these correspondences have allowed archeologists to date its kings in a modern framework. According to the most widely-used chronology, based on that by Edwin R. Thiele, the death of Solomon and the division of his kingdom occurred in the spring of 931 BC.^[23] Thiele does not explicitly date the beginning of Solomon's reign, but according to the First Book of Kings he ruled for 40 years, thus corresponding to 970 BC according to the Thiele system.

Criticism[link]

According to Israel Finkelstein and Neil Silberman, authors of The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts,^[24] at the time of the kingdoms of David and Solomon, Jerusalem was populated by only few hundred residents or less, which is insufficient for an empire stretching from the Euphrates to Eilath. According to The Bible Unearthed, archaeological evidence suggests that the kingdom of Israel at the time of Solomon was little more than a small city state, and so it is implausible that Solomon received tribute as large as 666 talents of gold per year. Although both Finkelstein and Silberman accept that David and Solomon were real kings of Judah about the 10th century BC,^[25] they claim that the earliest independent reference to the Kingdom of Israel is about 890 BC, and for Judah about 750 BC. They suggest that due to religious prejudice, the authors of the Bible suppressed the achievements of the Omrides (whom the Hebrew Bible describes as being polytheist), and instead pushed them back to a supposed golden age of Judaism and monotheists, and devotees of YHWH. Some Biblical minimalists like Thomas L. Thompson go further, arguing that Jerusalem only became a city and capable of being a state capital in the mid-seventh century.^[26] Likewise, Finkelstein and others consider the claimed size of Solomon's temple implausible.

These views are criticized by William G. Dever,^[27] Helga Weippert,^{[citation needed]} André Lemaire^{[citation needed]} and Amnon Ben-Tor^{[citation needed]}. Lemaire states in Ancient Israel: From Abraham to the Roman Destruction of the Temple^[28] that the principal points of the biblical tradition of Solomon are generally trustworthy. So does Kenneth Kitchen, who argues that Solomon ruled over a comparatively wealthy "mini-empire", rather than a small city-state, and considers 666 gold talents a modest amount of money. Mr. Kitchen calculates that over 30 years, such a kingdom might have accumulated up to 500 tons of gold, which is small compared to other examples, such as the 1,180 tons of gold that Alexander the Great took from Susa.^[29] Similarly, Mr. Kitchen,^[30] and others consider the temple of Solomon a reasonable and typically sized structure for the region at the time. William G. Dever states "that we now have direct Bronze and Iron Age parallels for every feature of the 'Solomonic temple' as described in the Hebrew Bible".^[31]

The archaeological remains that are considered to date from the time of Solomon are notable for the fact that Canaanite material culture appears to have continued unabated; there is a distinct lack of magnificent empire, or cultural development - indeed comparing pottery from areas traditionally assigned to Israel with that of the Philistines points to the Philistines having been significantly more sophisticated. However there is a lack of physical evidence of its existence, despite some archaeological work in the area.^[22] This is not unexpected because the area was devastated by the Babylonians, then rebuilt and destroyed several times.^[30] Little archaeological excavation has been done around the area known as the Temple Mount, in what is thought to be the foundation of Solomon's Temple, because attempts to do so are met with protest by Muslims.^[32]

From a critical point of view, Solomon's building of a temple for YHWH should not be considered an act of particular devotion to YHWH, because Solomon is also described as building places of worship for a number of other deities^[16] (1 Kings 11:4). Some scholars historians argue that Solomon's apparent initial devotion to YHWH, described in passages such as his dedication prayer(1 Kings 8:14-66), were written much later, after Jerusalem had become the religious centre of the kingdom, replacing locations such as Shiloh and Bethel. Some scholars believe that passages such as these in the Books of Kings were not written by the same authors who wrote the rest of the text, instead probably by the Deuteronomist.^[31] Such views have been challenged by other historians who maintain that there is evidence that these passages in Kings are derived from official court records at the time of Solomon and from other writings of that time that were incorporated into the canonical books of Kings.^[33][34][35]

Jewish scriptures[link]

King Solomon is one of the central Biblical figures in Jewish heritage that have lasting religious, national and political aspects. As the constructor of the First Temple in Jerusalem and last ruler of the united Kingdom of Israel before its division into the northern Kingdom of Israel and the southern Kingdom of Judah, Solomon is associated with the peak "golden age" of the independent Kingdom of Israel as well as a source of judicial and religious wisdom. According to Jewish tradition, King Solomon wrote three books of the Bible:

• Mishlei (Book of Proverbs), a collection of fables and wisdom of life
• Kohelet (Ecclesiastes), a book of contemplation and his self reflection.
• Shir ha-Shirim (Song of Songs), a chronicle of erotic love (there are contrasting opinions whether its subject is a woman or Yahweh).

The Hebrew word "To Solomon" (which can also be translated as "by Solomon") appears in the title of two hymns in the book of Psalms (Tehillim), suggesting to some that Solomon wrote them.

Religions and Solomon[link]

Judaism[link]

King Solomon sinned by acquiring too many wives and horses because he thought he knew the reason for the Biblical prohibition and thought it did not apply to him. When King Solomon married the daughter of the Egyptian Pharaoh, a sandbank formed which eventually formed the "great nation of Rome" - the nation that destroyed the Second Temple (Herod's Temple). Solomon gradually lost more and more prestige until he became like a commoner. Some say he regained his status while others say he did not.^[17]

Christianity[link]

Russian icon of King Solomon. He is depicted holding a model of the Temple. (18th century, iconostasis of Kizhi monastery, Russia).

Christianity has traditionally accepted the historical existence of Solomon, though some modern Christian scholars have also questioned at least his authorship of those biblical texts ascribed to him. Such disputes tend to divide Christians into traditionalist and modernist camps.

Of the two genealogies of Jesus given in the Gospels, Matthew mentions Solomon, but Luke does not. Some commentators see this as an issue that can be reconciled while others disagree. For instance, it has been suggested that Luke is using Mary's genealogy and Matthew is using Joseph's, but Darrell Bock states that this would be unprecedented, "especially when no other single woman appears in the line". Other suggestions include the use by one of the royal and the other of the natural line, one using the legal line and the other the physical line, or that Joseph was adopted^[36], mentions Solomon's construction of the Temple (Acts 7:47).

In the Eastern Orthodox Church, Solomon is commemorated as a saint, with the title of "Righteous Prophet and King". His feast day is celebrated on the Sunday of the Holy Forefathers (two Sundays before the Great Feast of the Nativity of the Lord).

The staunchly Catholic King Philip II of Spain sought to model himself after King Solomon. Statues of King David and Solomon stand on either side of the entrance to the basilica of El Escorial, Philip's palace, and Solomon is also depicted in a great fresco at the center of El Escorial's library. Philip identified the warrior-king David with his own father Charles V, and himself sought to emulate the thoughtful and logical character which he perceived in Solomon. Moreover, Escorial's structure was inspired by that of Solomon's Temple.^[37]

Islam[link]

King Solomon and His Court India (Deccan, Hyderabad)-this painting, from the southern Indian city of Hyderabad, appears to draw on a Turkish prototype.

Solomon also appears in the Qur'an, where he is called سليمان in Arabic, which is transliterated in English as Sulayman, Suleiman, Sulaimaan etc. The Qur'an refers to Sulayman as the son of David (Arabic: Dawud, Dawood, or Dawoud), a prophet and a great ruler with tremendous wisdom, favor, and special powers (like his father). Sulayman ruled not only people, but also hosts of Jinn, understood the language of the birds and ants, and was some of the hidden glory in the world that was not accessible to most other human beings. He ruled a large kingdom that extended south into Yemen, via the queen of Sheba who accepted Solomon's prophethood and religion. He was famed throughout the lands for his wisdom. The Qur'an denies that Solomon ever turned away from Allah.

And they followed what the Shayatin (devils) chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shayatin (devils) disbelieved, they teach people sorcery and such things that came down to the two angels at Babel, Harut and Marut, yet they (the two Angels) taught no person until they had said to them, "Surely, we are only a trial, therefore do not be a disbeliever. " So they learn from them (the two Angels) that by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this. ^{[Quran 2:102]}

Solomon was also given control over various things, such as the wind, and transportation:

And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month's (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month's (journey i. e. in one day he could travel two months' journey). And We caused a fount of (molten) brass to flow for him, and there were jinn that worked in front of him, by the Leave of his Lord, And whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. ^{[Quran 34:12]}

And before Sulayman were marshaled his hosts, of Jinns and men and birds, and they were all kept in order and ranks. ^{[Quran 27:17]}

And Solomon, accordingly grateful of Allah, says:

"O ye people! We have been taught the speech of birds, and on us has been bestowed from everything: this is indeed the Grace manifest (from God). " ^{[Quran 27:16]}

According to Muslim tradition, when Solomon died he was standing watching the work of his Jinn, while leaning on his cane. There he silently died, but did not fall. He remained in this position, and the Jinn, thinking he was still alive watching them work, kept working. But termites were eating the cane, the body fell after 40 days. Thereafter, the Jinn and all humans wished they could know more than Allah had allotted them to know:

Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the Jinns saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task). ^{[Quran 34:14]}

Legends[link]

One Thousand and One Nights[link]

A well-known story in the collection One Thousand and One Nights describes a genie who had displeased King Solomon and was punished by being locked in a bottle and thrown into the sea. Since the bottle was sealed with Solomon's seal, the genie was helpless to free himself, until freed many centuries later by a fisherman who discovered the bottle. In other stories which are found in One Thousand and One Nights, protagonists who had to leave their homeland and travel to the unknown places of the world saw signs which proved that Solomon had already been there. Sometimes, protagonists discovered Solomon's words which aimed to help those who were lost and unluckily reached those forbidden and deserted places.

Angels and magic[link]

According to the Rabbinical literature, on account of his modest request for wisdom only, Solomon was rewarded with riches and an unprecedentedly glorious realm, which extended over the upper world inhabited by the angels and over the whole of the terrestrial globe with all its inhabitants, including all the beasts, fowl, and reptiles, as well as the demons and spirits. His control over the demons, spirits, and animals augmented his splendor, the demons bringing him precious stones, besides water from distant countries to irrigate his exotic plants. The beasts and fowl of their own accord entered the kitchen of Solomon's palace, so that they might be used as food for him, and extravagant meals for him were prepared daily by each of his 700 wives and 300 concubines, with the thought that perhaps the king would feast that day in her house.

Seal of Solomon[link]

A magic ring called the "Seal of Solomon" was supposedly given to Solomon and gave him power over demons. The magical symbol said to have been on the Seal of Solomon which made it work is now better known as the Star of David. Asmodeus, king of demons, was one day, according to the classical Rabbis, captured by Benaiah using the ring, and was forced to remain in Solomon's service. In one tale, Asmodeus brought a man with two heads from under the earth to show Solomon; the man, unable to return, married a woman from Jerusalem and had seven sons, six of whom resembled the mother, while one resembled the father in having two heads. After their father's death, the son with two heads claimed two shares of the inheritance, arguing that he was two men; Solomon decided that the son with two heads was only one man. The Seal of Solomon, in some legends known as the Ring of Aandaleeb, was a highly sought after symbol of power. In several legends, different groups or individuals attempted to steal it or attain it in some manner.

Solomon and Asmodeus[link]

One legend concerning Asmodeus goes on to state that Solomon one day asked Asmodeus what could make demons powerful over man, and Asmodeus asked to be freed and given the ring so that he could demonstrate; Solomon agreed but Asmodeus threw the ring into the sea and it was swallowed by a fish. Asmodeus then swallowed the king, stood up fully with one wing touching heaven and the other earth, and spat out Solomon to a distance of 400 miles. The Rabbis claim this was a divine punishment for Solomon having failed to follow three divine commands, and Solomon was forced to wander from city to city, until he eventually arrived in an Ammonite city where he was forced to work in the king's kitchens. Solomon gained a chance to prepare a meal for the Ammonite king, which the king found so impressive that the previous cook was sacked and Solomon put in his place; the king's daughter, Naamah, subsequently fell in love with Solomon, but the family (thinking Solomon a commoner) disapproved, so the king decided to kill them both by sending them into the desert. Solomon and the king’s daughter wandered the desert until they reached a coastal city, where they bought a fish to eat, which just happened to be the one which had swallowed the magic ring. Solomon was then able to regain his throne and expel Asmodeus. (The element of a ring thrown into the sea and found back in a fish's belly later appeared in Herodotus' account of Polycrates, the tyrant of Samos from c. 538 BC to 522 BC).

In another familiar version of the legend of the Seal of Solomon, Asmodeus disguises himself. In some myths, he's disguised as King Solomon himself, while in more frequently heard versions he's disguised as a falcon, calling himself Gavyn (Gavinn or Gavin), one of King Solomon’s trusted friends. The concealed Asmodeus tells travelers who have ventured up to King Solomon's grand lofty palace that the Seal of Solomon was thrown into the sea. He then convinces them to plunge in and attempt to retrieve it, for if they do they would take the throne as king.

Artifacts[link]

Other magical items attributed to Solomon are his key and his Table. The latter was said to be held in Toledo, Spain during Visigoth rule and was part of the loot taken by Tarik ibn Ziyad during the Umayyad Conquest of Iberia, according to Ibn Abd-el-Hakem's History of the Conquest of Spain. The former appears in the title of the Lesser Key of Solomon, a grimoire whose framing tale is Solomon capturing demons using his ring, and forcing them to explain themselves to him.

Other forms of legend describe Solomon as having had a flying carpet that was 60 miles square, and could travel so fast that it could get from Damascus to Medina within a day. One day, due to Solomon exhibiting pride, the wind shook the carpet and caused 40,000 men to fall from it; Solomon on being told by the wind why this had happened, felt ashamed. Another day Solomon was flying over an ant-infested valley and overheard an ant warning its fellow ants to hide lest Solomon destroy them; Solomon desired to ask the ant a question, but was told it was not becoming for the interrogator to be above and the interrogated below. Solomon then lifted the ant above the valley, but the ant said it was not fitting that Solomon should sit on a throne while the ant remained on the ground, so Solomon placed the ant upon his hand, and asked it whether there was any one in the world greater than he. The ant replied that she was much greater as otherwise Yahweh would not have sent him there to place it upon his hand; this offended Solomon and he threw the ant down reminding it who he was, but the ant told him that it knew Solomon was created from a corrupted drop, causing Solomon to feel ashamed.

Angels[link]

Angels also help out Solomon in building the Temple; though not by choice. The edifice was, according to rabbinical legend, throughout miraculously constructed, the large, heavy stones rising to and settling in their respective places of themselves. The general opinion of the Rabbis is that Solomon hewed the stones by means of a shamir, a mythical worm whose mere touch cleft rocks. According to Midrash Tehillim, the shamir was brought from paradise by Solomon's eagle; but most of the rabbis state that Solomon was informed of the worm's haunts by Asmodeus. The shamir had been entrusted by the prince of the sea to the mountain cock alone, and the cock had sworn to guard it well, but Solomon's men found the bird's nest, and covered it with glass. When the bird returned, it used the shamir to break the glass, whereupon the men scared the bird, causing it to drop the worm, which the men could then bring to Solomon.

In the Kabbalah[link]

Early adherents of the Kabbalah portray Solomon as having sailed through the air on a throne of light placed on an eagle, which brought him near the heavenly gates as well as to the dark mountains behind which the fallen angels Uzza and Azzazel were chained; the eagle would rest on the chains, and Solomon, using the magic ring, would compel the two angels to reveal every mystery he desired to know. Solomon is also portrayed as forcing demons to take Solomon's friends, including Hiram, on day return trips to hell.

The palace without entrance[link]

According to one legend, while traveling magically, Solomon noticed a magnificent palace to which there appeared to be no entrance. He ordered the demons to climb to the roof and see if they could discover any living being within the building but the demons only found an eagle, which said that it was 700 years old, but that it had never seen an entrance. An elder brother of the eagle, 900 years old, was then found, but it also did not know the entrance. The eldest brother of these two birds, which was 1,300 years old, then declared it had been informed by its father that the door was on the west side, but that it had become hidden by sand drifted by the wind. Having discovered the entrance, Solomon found an idol inside that had in its mouth a silver tablet saying in Greek (a language not thought by modern scholars to have existed 1000 years before the time of Solomon) that the statue was of Shaddad, the son of 'Ad, and that it had reigned over a million cities, rode on a million horses, had under it a million vassals and slew a million warriors, yet it could not resist the angel of death.

Throne[link]

Solomon at his throne, painting by Andreas Brugger, 1777

Solomon's throne is described at length in Targum Sheni, which is compiled from three different sources, and in two later Midrash. According to these, there were on the steps of the throne twelve golden lions, each facing a golden eagle. There were six steps to the throne, on which animals, all of gold, were arranged in the following order: on the first step a lion opposite an ox; on the second, a wolf opposite a sheep; on the third, a tiger opposite a camel; on the fourth, an eagle opposite a peacock, on the fifth, a cat opposite a cock; on the sixth, a sparrow-hawk opposite a dove. On the top of the throne was a dove holding a sparrow-hawk in its claws, symbolizing the dominion of Israel over the Gentiles. The first midrash claims that six steps were constructed because Solomon foresaw that six kings would sit on the throne, namely, Solomon, Rehoboam, Hezekiah, Manasseh, Amon, and Josiah. There was also on the top of the throne a golden candelabrum, on the seven branches of the one side of which were engraved the names of the seven patriarchs Adam, Noah, Shem, Abraham, Isaac, Jacob, and Job, and on the seven of the other the names of Levi, Kohath, Amram, Moses, Aaron, Eldad, Medad, and, in addition, Hur (another version has Haggai). Above the candelabrum was a golden jar filled with olive-oil and beneath it a golden basin which supplied the jar with oil and on which the names of Nadab, Abihu, and Eli and his two sons were engraved. Over the throne, twenty-four vines were fixed to cast a shadow on the king's head.

By a mechanical contrivance the throne followed Solomon wherever he wished to go. Supposedly, due to another mechanical trick, when the king reached the first step, the ox stretched forth its leg, on which Solomon leaned, a similar action taking place in the case of the animals on each of the six steps. From the sixth step the eagles raised the king and placed him in his seat, near which a golden serpent lay coiled. When the king was seated the large eagle placed the crown on his head, the serpent uncoiled itself, and the lions and eagles moved upward to form a shade over him. The dove then descended, took the scroll of the Law from the Ark, and placed it on Solomon's knees. When the king sat, surrounded by the Sanhedrin, to judge the people, the wheels began to turn, and the beasts and fowls began to utter their respective cries, which frightened those who had intended to bear false testimony. Moreover, while Solomon was ascending the throne, the lions scattered all kinds of fragrant spices. After Solomon's death, Pharaoh Shishak, when taking away the treasures of the Temple (I Kings xiv. 26), carried off the throne, which remained in Egypt till Sennacherib conquered that country. After Sennacherib's fall Hezekiah gained possession of it, but when Josiah was slain by Pharaoh Necho, the latter took it away. However, according to rabbinical accounts, Necho did not know how the mechanism worked and so accidentally struck himself with one of the lions causing him to become lame; Nebuchadnezzar, into whose possession the throne subsequently came, shared a similar fate. The throne then passed to the Persians, who their king Darius was the first to sit successfully on Solomon's throne since his death, and after that the throne passed into the possession of the Greeks and Ahasuerus.

Contemporary fiction[link]

Literature[link]

• In H. Rider Haggard's King Solomon's Mines the protagonists discover multiple settings said to belong to, or having been built at the request of King Solomon, such as 'Solomon's Great Road' and the mines themselves. Also, the two mountains which form the entrance to Kukuana Land (where the mines are located in the novel) are referred to as 'Sheba's Breasts' which could well be an allusion to the Queen of Sheba, who King Solomon had a relationship with, or alternatively Solomon's mother, who was named Bathsheba. When in the mines the characters also contemplate what must have occurred to prevent King Solomon from ever returning to retrieve the massive amounts of diamonds, gold and ivory tusks that were found buried in his great 'Treasure Chamber'.
• In The Divine Comedy the spirit of Solomon appears to Dante Alighieri in the Heaven of the Sun with other exemplars of inspired wisdom.
• In Friedrich Dürrenmatt's Die Physiker, the physicist Möbius claims that Solomon appears to him and dictates the "theory of all possible inventions" (based on Unified Field Theory).
• Solomon appears in Kipling's Just So Stories.
• In Neal Stephenson's three-volume The Baroque Cycle, 17th century alchemists like Isaac Newton believe that Solomon created a kind of "heavier" gold with mystical properties and that it was cached in the Solomon Islands where it was accidentally discovered by the crew of a wayward Spanish galleon. In the third volume of The Baroque Cycle, The System of the World, a mysterious member of the entourage of Czar Peter I of Russia, named "Solomon Kohan" appears in early 18th century London. The czar, traveling incognito to purchase English-made ships for his navy, explains that he added him to his court after the Sack of Azov, where Kohan had been a guest of the Pasha. Solomon Kohan is later revealed as one of the extremely long-lived "Wise" (like Enoch Root), and compares a courtyard full of inventors' workstations to "an operation I used to have in Jerusalem a long time ago," denominating either facility as "a temple."
• In Bartimaeus: The Ring of Solomon, both King Solomon and the Queen of Sheba are featured prominently.

Film[link]

• The Kingdom of Solomon (2009) - Iranian production directed by Shahriar Bahrani
• Solomon (1997, TNT) - directed by Roger Young, starring Ben Cross
• Solomon and Sheba (1959) - Epic film directed by King Vidor, starring Yul Brynner and Gina Lollobrigida

Music[link]

• Händel composed an oratorio entitled Solomon in 1748. The story follows the basic Biblical plot.
• Ernest Bloch composed a Hebraic Rhapsody for cello and orchestra entitled Schelomo, based on King Solomon.

See also[link]

• Goetia
• Solomon and Marcolf
• Solomonic column
• Solomon's Pools
• This too shall pass
• The Judgement of Salomon (Giorgione)

Notes[link]

References[link]

• Dever, William G. (2003). Who Were the Early Israelites and Where Did They Come From?. Wm. B. Eerdmans Publishing Company. ISBN 0-8028-0975-8. 
• Finkelstein, Israel; Neil Asher Silberman (2006). David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition. Free Press. ISBN 0-7432-4362-5. 
• Finkelstein, Israel; Neil Asher Silberman (2002). The Bible Unearthed: Archaeology's New Vision. Simon & Schuster. ISBN 978-0-684-86913-1. 
• Thomas E. Levy & Thomas Higham (eds.), ed. The Bible and Radiocarbon Dating: Archaeology, Text and Science. London ; Oakville, CT.: Equinox Publishing (UK). ISBN 978-1-84553-056-3. OCLC 60453952. 
• Dever, William G. (2001). What Did the Biblical Writers Know and When Did They Know It?: What Archaeology Can Tell Us about the Reality of Ancient Israel. Grand Rapids, Mich.: Eerdmans Pub.. ISBN 978-0-8028-4794-2. OCLC 45487499. 
• Kitchen, Kenneth A. (2003). On the reliability of the Old Testament. Grand Rapids, Mich.: Eerdmans. ISBN 0-8028-4960-1. 

External links[link]

Wikimedia Commons has media related to: Solomon

Wikiquote has a collection of quotations related to: Solomon

• A collection of King Solomon links on the web
• Jewish Encyclopedia (1901–1905)
• Catholic Encyclopedia: Solomon entry by Gabriel Oussani (1913)
• Solomon at the Internet Movie Database Animated depiction of the life of Solomon
• Solomon at the Internet Movie Database Artistic movie about the rise and the reign of King Solomon
• Wars of King Solomon The Wars of King Solomon: Summaries and Studies: www.warsofisrael.com

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There are many people in history who are commonly appended with the phrase "the Great", or who were called that or an equivalent phrase in their own language. Other languages have their own suffixes such as e Bozorg and e azam in Persian and Urdu respectively.

In Persia, the title "the Great" at first seems to be a colloquial version of the Old Persian title "Great King". This title was first used by the conqueror Cyrus II of Persia.^[1]

The Persian title was inherited by Alexander III of Macedon (336–323 BC) when he conquered the Persian Empire, and the epithet "Great" eventually became personally associated with him. The first reference (in a comedy by Plautus)^[2] assumes that everyone knew who "Alexander the Great" was; however, there is no earlier evidence that Alexander III of Macedon was called "the Great".

The early Seleucid kings, who succeeded Alexander in Persia, used "Great King" in local documents, but the title was most notably used for Antiochus the Great (223–187 BC).

Later rulers and commanders began to use the epithet "the Great" as a personal name, like the Roman general Pompey. Others received the surname retrospectively, like the Carthaginian Hanno and the Indian emperor Ashoka the Great. Once the surname gained currency, it was also used as an honorific surname for people without political careers, like the philosopher Albert the Great.

As there are no objective criteria for "greatness", the persistence of later generations in using the designation greatly varies. For example, Louis XIV of France was often referred to as "The Great" in his lifetime but is rarely called such nowadays, while Frederick II of Prussia is still called "The Great". A later Hohenzollern - Wilhelm I - was often called "The Great" in the time of his grandson Wilhelm II, but rarely later.

Rulers[link]

• Abbas I of Persia (1571–1629), Shah of Iran
• Akbar (1542–1605), ruler of the Mughal Empire of South Asia, mainly India
• Alain I of Albret (1440–1522), French aristocrat
• Alexander the Great (356-323 BC), King of Macedonia, Persia, Greece, Egypt, and all of Mesopotamia
• Alexander I of Georgia (1386–1446), King of Georgia
• Alfonso III of León (c. 848-910), King of León, Galicia and Asturias
• Alfred the Great (848/849-899), King of Wessex
• Antiochus III the Great (c. 241–187 BC), ruler of the Seleucid Empire
• Ashoka the Great (c. 304–232 BC), Indian emperor of the Maurya dynasty
• Ashot I of Iberia “the Great”(died 826/830), presiding prince of Iberia (modern Georgia),
• Askia Mohammad I (c. 1442–1538), ruler of the Songhai Empire
• Bhumibol Adulyadej (born 1927), King of Thailand
• Bolesław I Chrobry (967-1025), sometimes called "the Great", first King of Poland
• Bruno the Great (925–965), Archbishop of Cologne and Duke of Lotharingia (also listed in the following section)
• Buddha Yodfa Chulaloke (1736–1809), founder and ruler of the Rattanakosin Kingdom (in what is now Thailand)
• Cnut the Great (c. 985 or 995-1035), King of Denmark, England, Norway and parts of Sweden
• Casimir III the Great (1310–1370), King of Poland
• Catherine the Great (1729–1796), Empress of Russia
• Chandragupta II (reigned 375-413/415), also known as Vikramaditya, ruler of the Gupta empire in India
• Charlemagne (died 814), King of the Franks and Emperor of the Romans
• Chulalongkorn (1853–1910), King of Siam (now Thailand)
• Chlothar II (584-629), King of Neustria and King of the Franks
• Conrad, Margrave of Meissen (c. 1097-1157), Margrave of Meissen
• Constantine I (c. 272-337), Roman emperor
• Cyaxares the Great (c. 625-585 BC), third king of Media
• Cyrus the Great (c. 600 BC or 576 BC–530 BC), founder and ruler of the Persian or Achaemenid Empire
• Darius the Great (550 – 486 BC), third ruler of the Persian Empire
• Devapala (died 850), ruler of the Pala Empire in the Indian subcontinent
• Dionysius I, Greek tyrant of Syracuse^[3]
• Ferdinand I of León and Castile (c. 1015–1065), King of León and Count of Castile
• Frederick the Great (1712–1786), King of Prussia
• Genghis Khan (1162?-1227), founder and Great Khan of the Mongol Empire
• Gero (c. 900–965), ruler of Marca Geronis, a very large march in Europe
• Gustavus Adolphus of Sweden (1594–1632), King of Sweden, founder of the Swedish Empire, and noted military leader
• Gwanggaeto the Great, King of Goguryeo, one of the Three Kingdoms of Korea^[4][5]
• Hanno the Great, the name of three leaders of Carthage, in the 4th, 3rd, and 2nd centuries BC
• Henry I, Duke of Burgundy (946–1002)
• Henry IV of France (1553–1610), King of France and King of Navarre
• Herod the Great (73/74 BC-4 BC), King of Judea
• Hugh the Great (898-956), Duke of the Franks and Count of Paris
• Hugh Magnus of France (1007–1025), co-King of France
• Hugh I, Count of Vermandois (1057–1101)
• Humphrey I de Bohun (died c. 1123), Anglo-Norman aristocrat
• Ivan III of Russia (1440–1505), Tsar of Russia
• John I of Portugal (1358–1433), King of Portugal and the Algarve
• John II of Aragon (1398–1479), King of Aragon and, through his wife, King of Navarre
• Justinian I (483-565), Byzantine Emperor
• Kamehameha I (c. 1758-1819), first King of Hawai'i
• Kanishka (died c. 127), ruler of the Kushan Empire in Central Asia and parts of India
• Kvirike III of Kakheti (1010–1029), King of Kakheti in eastern Georgia
• Kublai Khan (1215–1294), Mongol ruler in the 13th century and Emperor of China; founder of the Yuan Dynasty
• Llywelyn the Great (c. 1172–1240), Prince of Gwynedd and de facto ruler of most of Wales
• Louis I of Hungary (1326–1382), King of Hungary, Croatia and Poland
• Mangrai the Great (1238–1317), Lanna, northern Thailand
• Emperor Meiji (1852–1912), Emperor of Japan
• Mircea I of Wallachia (1355–1418)
• Mithridates II of Parthia (died 88 BC), ruler of the Parthian Empire (in present day Iran)
• Mithridates VI of Pontus (134 BC–63 BC), ruler of Pontus and the Bosporan Kingdom
• Mstislav I of Kiev (1076–1132), Grand Prince of Kievan Rus
• Naresuan (1555–1605), King of Ayutthaya
• Narai (1633–1688), King of Ayutthaya (in what is now modern Thailand)
• Odo the Great (died c. 735), Duke of Aquitaine
• Otto I, Holy Roman Emperor (912-973)
• K'inich Janaab' Pakal (603-683), ruler of the Mayan city-state of Palenque
• Parakramabahu I of Polonnaruwa (1123–1186), King of Sri Lanka
• Peter Krešimir IV of Croatia (died 1075), King of Croatia
• Peter the Great (1672–1725), Tsar of Russia
• Peter III of Aragon (1239–1285), King of Aragon and King of Sicily
• Pompey (106 BC-48 BC), military and political leader of the late Roman Republic, rival of Julius Caesar
• Radama I (1793–1828), first king of greater Madagascar
• Raja Raja Chola I (c. 947-1014), Indian emperor of the Cholas.^[6][7][8]
• Rajendra Chola I (reigned 1014–1044), Tamil King of India
• Ramesses II (reigned 1279 BC – 1213 BC), considered the greatest pharaoh of Ancient Egypt
• Ram Khamhaeng (around 1237 to 1247-1298), King of Sukhothai (in present day Thailand)
• Ramon Berenguer III, Count of Barcelona (1082–1131), also Count of Provence and various other counties
• Rhodri the Great (c. 820–878), King of Gwynedd (in present day Wales)
• Roman the Great (after 1160-1205), Grand Prince of Kiev
• Saladin (c. 1138-1193), Kurdish Sultan of Egypt and Syria, founder of the Ayyubid dynasty, and victor over the Crusaders
• Samudragupta (c. 335–375), ruler of the Gupta empire in the Indian subcontinent
• Sancho III of Navarre (c. 992-1035), King of Kingdom of Navarre
• Sargon of Akkad (died c. 2215 BC), ruler of the Akkadian Empire
• Sejong the Great (1397–1450), Korean king^[9]
• Shapur II (309-379), king of the Sassanid Empire, Persia
• Simeon I of Bulgaria (864/865-927), ruler of the First Bulgarian Empire
• Stephen III of Moldavia (1433–1504), Prince of Moldavia (Romania)
• Stephen Uroš IV Dušan of Serbia (c. 1308-1355), King of Serbia and Emperor of the Serbs and Greeks
• Taksin (1734–1782), King of the Thonburi Kingdom (Thailand)
• Tamar (1160-1123), Queen of the Georgian Empire
• Timur (1336–1405), better known as Tamerlane, founder of the Timurid Dynasty
• Theobald II, Count of Champagne (1090–1151), Count of Blois and of Chartres as Theobald IV, Count of Champagne and of Brie
• Theodoric the Great (454-526), King of the Ostrogoths, regent of the Visigoths and a viceroy of the Byzantine Empire
• Theodosius I (347-395), Roman emperor
• Tigranes the Great (140-55 BC), Emperor of Armenia
• Tiridates III of Armenia (285-339), King of Armenia
• Umar (c. 586 to 590–644), second caliph of the Muslim Empire
• Valdemar I of Denmark (1131–1182), King of Denmark
• Valentinian I (364-375), Roman Emperor
• Vladimir I of Kiev (c. 958-1015), ruler of Kievan Rus
• Vytautas (c. 1350-1430), archduke of the Lithuanian Grand Duchy
• William I, Count of Burgundy (1020–1087), Count of Burgandy and Mâcon
• William V, Duke of Aquitaine (969-1030), also Count of Poitou
• Xerxes I (519-465 BC), King of Kings of the Achaemenid Empire (Persia)
• Yu the Great (c. 2200-2100 BC), legendary ruler in ancient China