Biblical Archaeology Review

The existing vaults, known as Solomon’s Stables, are successors to the Herodian substructures, and they date from the early Islamic period. See Shimon Gibson and David Jacobson, Below the Temple Mount in Jerusalem (Oxford: British Archaeological Reports International Series 647, 1996), pp. 268–279.

Seyrig and Seyrig, Temple, pp. 41–42 and 61–62. See Henner von Hesberg, “The significance of the cities in the kingdom of Herod,” in Klaus Fittschen and Gideon Foerster Judaea and the Graeco-Roman World in the Time of Herod in the Light of Archaeological Evidence (Acts of a Symposium Organised by the Institute of Archaeology, the Hebrew University of Jerusalem and the Archaeological Institute, Georg-August-University of Göttingen, Jerusalem, Nov. 3–4, 1988; Göttingen: Vandenhoeck and Ruprecht, 1996), p. 15.

Henri Seyrig, Robert Amy and Ernest Will, Le Temple de Bêl à Palmyre (Paris: Paul Geuthner, 1975).

Lee I. Levine, “Josephus’ Description of the Jerusalem Temple: War, Antiquities, and Other Sources,” in Josephus and the History of the Greco-Roman Period: Essays in Memory of Morton Smith, ed. F. Parente and J. Sievers (Leiden: Brill, 1994), pp. 233–246.

Josephus, War i 401; v 184–247; Antiquities xv 380–425; Mishnah, Middot 1–5; Philo, Special Laws i 13.

Philo, Embassy to Gaius 319.

Josephus, Antiquities xvi 14; Philo, Embassy to Gaius 295–297. Philo provides additional evidence of Augustus’ respect for the Temple and the Jewish cult. See Philo, Embassy to Gaius 309–318.

Josephus, Antiquities xv 382–87.

The triangular pediments of both temples featured copies of the Emperor Augustus’ golden shield, the Clupaeus Virtutis, which hung in the Roman Senate and was inscribed with his noble virtues, including “piety to the gods and the fatherland.” See Karl Galinsky, Augustan Culture: An Interpretive Introduction (Princeton, NJ: Princeton Univ. Press, 1996), pp. 86–88; Augustus, Res Gestae 34. The Emperor’s shield can be discerned on the coin representations of the temple at Panium.