Dara (13th – 8th
centuries B.C.). All three temples have the same tripartite floor plan, with a
holy of holies at the back and two columns in the front… many scholars believe
the architectural similarities of Solomon’s Temple to dozens of known temples
in Syria can be explained by the fact that Solomon hired artisans from
Phoenicia to help build his temple (1 Kings 5: 20, 32).”[2] The threeness of
the temple is, of course, of serious interest in the numerical symbolism to
Masons.
R. B. Y. Scott
has shown that “Literary references include the mention by Lucian (28 f.) of
twin pillars at Heliopolis, by Posidonius of two inscribed columns of bronze in
the Herakleion at Gadeirasa and by Herodotus of two pillars in the sanctuary of
Herakles at Tyre, "one of pure gold, the other of emerald, shining with
great brilliancy at night."8b
Menander, quoted in Josephus, (Antiquities of the Jews, VIII, V, 3), also
refers to a golden pillar in the temple of Jupiter at Tyre.[3]
Scott further surveys what various scholars have indicated as to the
nature of the pillars themselves. “Robertson
Smith held that they were fire-altars in the form of immense candlesticks or
cressets in which the fat of the sheldamm was consumed, and having
associations, by reason of their adornment, with the sacred tree. Watzinger
recalls the realistic representations of the holy tree in Assyria,"' and Skinner
thinks that they were translations into metal of the sacred stones or obelisks.
Others have held that the pillars were phalli, or cosmic pillars, or symbols of
the two mountains from between which the sun-god came forth." Hollis' discussion
of the solar elements in the plan of Solomon's. temple suggests some connection
with Egyptian obelisks, early forms of which were surmounted by a disc or
sphere, like the bowls or globes at the top of the Jerusalem pillars. We must
expect mixed influences in the plan of Solomon's temple, and it is impossible
to say anything more definite than that the twin entrance pillars were a
characteristic feature of temples of the period, when the religions of many
peoples were related to a single underlying pattern; and that they had a cultic
significance.”[4]
The idea of
having a “cultic significance” rings with a Freemason, because in the legend of
our own Craft and rituals the pillars have just such significance. This is not
to say it is the same, for it realistically isn’t, but then there was never a
uniform understanding of the pillars in antiquity either, let alone modern
scholarship. This is also not to say there is a direct line of historical
descent from the pillars of Solomon into Masonry either, for it is not to the
historical that Masonry finds it meaning, but in the ritualistic, the
allegorical teachings which teach moral lessons. As. S. Brent Morris noted
recently concerning the central facet of Freemasonic ritual, “The legend of
Hiram Abif is a simple story, apparently based upon Hiram the metalworker
mentioned in 1 Kings 7:13… the legend is a simple vehicle for teaching fidelity
to a trust; it has no basis in historical truth. It is a Biblically inspired
morality play much like ‘Amahl and the Night Visitors.’ It seems to have been
introduced into Masonic ceremonies around 1726.”[5]
One context of
the pillars that caught my attention was proposed by Hugh Nibley which
indicates a cosmological connection of heaven and earth. The funeral plaque of
Guillaume Letellier which commemorates his design of a Gothic church of a
Seventeenth-century drawing of 1484 marble original is a Masonic piece of art
with all the implements of Masonry, the square and compass, plumb bob, trowel
etc. “Far from being rooted in
magic or superstition, these objects are supremely utilitarian; the solid
structure of reality in our world depends on them. They are the practical, nay
indispensable, tools of the builder. By them the pillars of Solomon’s temple
were set up to establish before the world the meeting place of heaven and
earth. They embody the work of compass and square…”[6] Along with the pillars,
the two triangles of the “Star of David,” the “hexagram or Solomon’s seal,”
were “singular geometrica; emblems,” which, “in a way similar to the ancient
mysteries of Pythagoras, the Kabbala, Templars, Masons, Rosicruscians, etc.,
where the members identified themselves by secret signs and tokens… these seals
[such as the hexagram] “bind heaven to earth and the pilgrim to both. They are
two stars, the two most sacred emblems in the ancient world, and their function
is to blend together all things holy in both time and place.”[7] Andre Parrot
has noted that they have also been proposed as “permanent indicators for
calculating the equinoxes.”[8]
For my own
understanding and appreciation of these pillars’ functions of blending heaven
with earth, the cosmological meaning, seriously enhances my appreciation for
these pillars being in Freemasonry, not that it is the orthodox intent of their
function in our ritual. For me, the broader the significance of the pillars [as
with all Masonic symbols and symbolism] from all cultures, the more meaning
they hold for Freemasonry. I know some Masonic scholars enjoy the simplicity of
one to one correspondence with symbolism. For me this loses immense meaning
that an individual can come to our rituals with. I don’t care if it was the
original intent of Freemasonry, with the vast depth and broadness of the
totality of symbolic meanings from antiquity all the way up to our day, having
the pillars in Masonry calls to my mind numerous associations, significations,
and knowledge that I simply could not have otherwise with a singular imposition
of meaning onto individual symbols. Multiple meanings all gathered together
into one is so much more intense, interesting, complete and delightful for my
understanding, not that I have to make Masonry conform to all the multiple
meanings. I don’t. I just enjoy knowing them all for my own enlightenment.
Returning to the
theme of the pillars having a “cultic significance” arises especially on
considering the various meanings, and at least trying to ascertain the main
meaning of the words “Jachin” and “Boaz.” Freemasonry has adapted an etymological
meaning, and whether it accords with what Biblical scholarship has found,
translated, and learned through the various means of etymological investigation
or archaeological discoveries or not, the pillars have great meaning for
Freemasonry. Freemasonry does not have to adopt to the current fads and
scholarly discussions of possible meanings historically, philosophically, or
religiously, in order to have our own meaning of what our ritual teaches us
about the pillars. And yet, for all that, I find the scholarly investigations
to deepen my understanding and appreciation for what the pillars mean to me as
a Freemason, hence it is extremely valuable for me personally to look into all
the possible ways the pillars have been interpreted. What I find is what I
share here, with the caveat that in the future I may very well have updates to
share also. We as Freemasons will never arrive at the final knowledge of all
things in our craft in this life. Our hope is for good living and learning and
sharing with uplifting inspiring knowledge here, with our brothers, family, and
friends, and the continuous learning for us into the eternities in immortality.
Parrot noted
Jachin and Boaz have been interpreted and translated in different ways.
1. He (Yahweh) will establish (Yachin) with power
(boaz) the column or the temple.
2. May [God] keep [it] upright by [his] power.
3. He will confirm strength in him
4. He [Solomon] established [this column] with
power; Boaz set it up.[9]
Jachin = “he
will establish” while Boaz = “in strength thereof.”[10] “Some scholars have suggested that these
twin pillars may have contained the sacred fire of the temple with the smoke
symbolizing the presence of the Lord. In any event, the pillars with their
strength, beauty, and symbolic names likely represented the presence of the
Lord and the permanence of the Davidic house.
The word ˓ammûd is also noteworthy in the phrases ˓ammûd
˓ānān and ˓ammûd
˒ēš, “the pillar of
smoke” and “the pillar of fire” (Ex 13:21; cf. 14:24 ˓ammûd˒ēš wĕ˓ānān, “pillar of fire and smoke.” These
visual tokens of the presence of Yahweh in leading, directing, and protecting
his people were designed for the comfort of Israel and the consternation of her
enemies (see Num 14:13-14). It was in the
mysterious pillar of cloud that Yahweh would manifest himself before Moses (Num 12:5; Deut 31:15),
and this mysterious manifestation in cloud, smoke, and fire was never forgotten
by Israel (e.g. Neh 9:12).[11]
They could
have been stylized forms of standing stones, or perhaps, like Job indicated,
they could be pillars of heaven (Job 26:11). The HALOT has an interesting entry
I reproduce here:
pillar, support for a building (BRL2 259f; Reicke-R. Hw. 1678) Jubilees
1625f.29; עַמּוּדֵי אֲרָזִים (for houses made of cedar from Lebanon) 1Kings 72; the pillars of an אוּלָם: א׳ הָעַמּוּדִים the Hall of Pillars 1Kings 76; b) עַמּוּדֶיהָ שִׁבְעָה the seven pillars of wisdom Proverbs 91: meaning disputed: either the pillars of
a house (with reference to a hall or to free-standing pillars in a place for
ceremonial) or, with cosmic significance, the seven planets as the pillars of
the world, see Ringgren ATD 16/1:42.
—3. a)
free-standing pillars: the two
pillars יָכִין and בֹּעַז situated in front of the temple and
venerated 1Kings 715-22.41f 2Kings 2513.16f Jeremiah 2719 5217.20-22 1Chronicles 188 2Chronicles 315-17 412f (Gray Kings3 186-89; Noth Könige 153-55; Würthwein ATD 11/1:75f, with bibliography); b) where the king
stood in the temple area on state occasions, עַל־הָעַמּוּד either at or on the pillar, assuming
this was a kind of podium supported by a pillar (vRad Ges. Stud. 207; Metzger VTSupp.
22 (1972):162ff) 2Kings 1114 233 [12]
Notice again,
that pillars have a cosmological significance. “The symbolism was multiple and
developed in the course of time.”[13] Through the process of historical
deduction and induction, biblical scholarship has shown interesting
probabilities for the pillars’ functions in numerous ways, one of the more
interesting is in the “Interpreters Bible dictionary. “It seems probable that
the names of the pillars in Solomon’s royal temple (cf. Amos 7:13), where he
officiated as principle priest (1 Kings 7:14, 22; 8:64), were derived from the
initial words of dynastic inscriptions like that of Gudea. In Genesis 31:45,
49, a named pillar serves as a perpetual witness to a solemn covenant. In 2
Kings 11:14; 23:3 it is specially noted that the king would ‘stand by the
pillar,’ suggesting its special significance for the king. The verb “establish”
is prominent in Old Testament dynastic oracles (2 Samuel 7:12-13, 16; 1 Kings 2:24; Psalm 89:3-4; Isaiah 9:6),
and the first pillar may have borne an inscription like: “He will establish
(yakin) the throne of David forever.” The second inscription may also have had
dynastic significance – “In the strength of (be’oz - boaz) Yahweh shall the
king rejoice.” (Cf. Ps 21:1).”[14]
Keil and Delitzsch
said the interpretation indicated that Solomon meant the pillars to mean “Let
this temple stand forever;” and the second [pillar] Solomon desired that God
would give it strength and endurance. The pillars were symbols of the stability
and strength, which not only the temple as an outward building, but the kingdom
of God in Israel as embodied in the temple to be His dwelling-place in the
midst of his people.”[15]
Herbert G. May
noted “pillars supporting the winged sun-disc (the sky) in the Anatolian royal
"cartouche"[16] again confirming the cosmological aspects of pillars
in the Ancient Near East. In fact, in the Dumfries Manuscript No. 4, ca. 1710
the questions are asked – “How high is your lodge? Answer: Inches & spans
Inumerable. Question: How Inumerable? Answer: The material heavens & stary
[sic] firmament. And many early London Masonic lodges actually had ceilings in
their lodges painted as blue star spangled ceilings.[17]
More to this
point, “they [pillars of Solomon’s temple] may have been regarded as the reflection of the columns between which
the sun rose each morning to pour its light through the portico of the Temple
into its interior, or that, like the Egyptian ‘djed’ symbol they may have also
denoted ‘endurance,’ ‘continuity,’ in which case their dynastic role would
become self-evident.”[18] The meaning of the Djed can clearly be seen and read
in the architrave of Sahure, where we read “S3hw-R’ ‘nh dd w3s snb 3w-ib=f d.t”
translated means “Sahure, life, stability, dominion, health, and happiness
forever.”[19] “As an amulet, it conferred stability on the deceased and the
ability to stand upright.”[20]
In her analysis
of Jachin and Boaz, Carol Meyers noted that “the symbolic value of Jachin and
Boaz can be apprehended without full knowledge of their physical reality,” and
in fact, Freemasons can agree readily with her comment “Religion and ritual are
not to be seen as isolated or compartmentalized features of Israelite life.”
[21] It is especially within the Masonic ritual that the pillars play a part as
symbolic of the entrance into the temple for Masons. Truman G. Madsen noted the
scripture at Revelation 3:12 which he called “The pillar in the temple
promise.” “I will make him a pillar in the temple of my God, and he shall go no
more out.” Madsen notes “written on ‘the pillar’ is the name of God and of the
City of God and of the New Jerusalem which comes down from heaven. In Jewish
sources it is said that the Levites were entrusted with the ‘keys’ of the
temple, with power to overpower or bind both the evil and the good.”[22]
In connection
with this theme of writings on the pillars, somehow denoting power given,
Herodotus informed us that in Syria Palestine, he saw pillars also from Phocea,
Sardis, Smyrna, whereon an inscription carved in human form, “from one shoulder
to the other across the figures chest in sacred Egyptian characters which reads
‘I acquired possession of this land by the strength of my shoulders.’[23]
Notice how this is quite close to the pillars of Jachin and Boaz and their
meaning.
More interesting
still are the inscriptions on a cylinder of King Gudea of Lagash which was
situated at the ‘ka.sur.ra’ gate. On several different stealae the inscriptions
at the temple read “der Herr des Sturmes Enlil, welcher nicht seinesgleichen
hat, blickt mit guenstigen Auge auf Gudea, den Gross-priester Ningirsus.” Here
we see Gudea is the high priest of the storm god Enlil. Another inscription set
up at su.ga.lam, the main entrance to Eninnu, bore the name “der Koenig der (brausenden)
Wirbelwinde Enlil, der Herr, der nicht seinesgleichen hat, hat in seinem reinen
Herzen erwaehlt Gudea, den Grosspriester Ningirsus.” This shows us that “the king of the (stormy ) whirlwinds Enlil, the
Lord who has had no equal, has in his pure heart, chosen Gudea the high priest of
Ningirsus.”[24] The significance of this, according to R.B.Y. Scott, is that
“this sentence name is a royal dynastic oracle.”[25] The evidence here, which
helps establish Jachin and Boaz is fascinating!
“Eissfeldt, citing Assyrian and Egyptian parallels
finds it
probable that, on the accession of an Israelite king,
a cult prophet
declared his adoption by the deity, e. g., Psalm 27:27
We may look,
then, to the language of the dynastic oracles and
the accession
Psalms for suggestions as to the nature of the
pillar
inscriptions.
The most
important of the former is in 2 Sam 7:8-17, the
oracle of Nathan
to David as worded by the Deuteronomic
historian. Three
times in this passage the verb ‘kin’ is used
significantly:
"I will establish his kingdom" (12c), "I will establish
the throne of
his kingdom forever" (13b), "thy throne shall
be established
forever" (16b). In the same context, David's
prayer includes
the words: "the house of thy servant David
shall be
established before thee" (26). Similarly, at the time of
Solomon's
accession, the king utters an oath "as Yahweh liveth,
who hath
established me, and set me on the throne of David
my father"
(1 Kings 2:24). Similar phraseology is used of the
divine
confirmation of the kingship in 1 Sam 13:13; 20:31; 2 Sam
5:12; 1 Kings 2:12,
45, 46; 2 Chron 17:5 (of Jehoshaphat). Granted
that all these
passages are later than the period of the erection
of the Temple,
they adhere with remarkable faithfulness to
the phraseology
of what appears to have been a traditional
dynastic oracle.
Cf. the language of Isa 9:6 "upon the throne
of David, and
upon his kingdom to establish it"; 16:5 "a throne
shall be
established." The dynastic oracle in different words
appears in Jer
33:17.
The prominence
of the verb ‘kun’ in various "royal" psalms
referring either
to the human or to the Divine king is notable.
Gunkel and
Mowinckel agree that the composer of the People's
Lamentation Ps
89:20-38 (Gunkel includes with this 4, 5) has
taken over as a
ground for his entreaty material from a dynastic
oracle in a
royal liturgy. Note the language of vv. 4, 5 "I have
made a covenant
with my chosen, I have sworn unto David my
servant; thy
seed will I establish ('akin) forever, and build up
thy throne to
all generations"; v. 22[26]
The reconstruction by Scott of Jachin and Boaz as “He (Yahweh) will establish the throne of David,
and his kingdom to his seed forever.” And for Boaz, “In the strength of Yahweh
shall the king rejoice.” Scott
notes “This would be an appropriate inscription for Solomon to have placed upon
the pillar, and it would explain why later Davidic kings stood by the pillar in
coronation and covenant ceremonies.”[27]
“The Psalms of
Yahweh's enthronement and sovereignty make frequent use of the word 'oz, with
reference to Yahweh's victorious strength as displayed in creation and history:
Ps 93:1, "Yahweh is king... he has girded himself with strength";
Ps. 96:6, 7, 10,
"Yahweh made the heavens, . . . strength and beauty are in his sanctuary,
. . . Yahweh is king, the world also is established that it cannot be
moved"; 99:1, 4, "Yahweh is king, . . the strength of the king loveth
justice" (or, with Schmidt, "a strong one has become king");
132:8 "Arise, O Yahweh, into thy resting-place, thou and the ark of thy
strength." We should note, also, the occurrence of 'oz in the royal
liturgies in Ps 21:2, 14: "0 Yahweh, in thy strength shall the king
rejoice ... be thou exalted, 0 Yahweh, in thy strength"; and in Ps 110:2 "the
sceptre of thy strength will Yahweh send from Zion." We may point out,
further, the association of the verb kun and the noun 'oz (or words from the
same roots) in Ps 89:14, 15; 93i,2; 99:4. If the use of synonyms be allowed
for, the association of these ideas in royal psalms is frequent.”[28]
Thus the pillars
represent the tree of life that flank temple entrances in the ancient world,
and “like the Egyptian djed pillars in Egyptian architecture, the pillar
symbolizes strength, solidity, binding efficacy, endurance, continuity, and
cosmic order.”[29]
For Freemasonry
this is fascinating. Walter Sharman has noted many of the sources I have used
in this paper, and has shown many more sources [the Masonic ones] I don’t have
access to. One of the early Masonic rituals found in the “Catechisme des Frances-Macons”
(1744), recounted by Harry Carr in “The Early French Exposures,” indicate that
the Masons received their wages by one of the two brass pillars next to the
temple![30] The pillars play a part in the first two lectures, and this is
significantly interesting in relation to the second lecture where we learn the
pillars are not the place the wages are received. Now, of course, Freemasonry
does not feel the need to be strictly historically true with any record when it
comes to ritual, allegory, and symbolism intent on teaching morality in human
kind. It is not about being accurate historically that alone teaches the truths
in Masonry, it is about teaching morality through symbolism and allegory.
History has nothing to do with reality in that regard in Freemasonry.
Freemasonry uses historical situations and events as a basis of the allegorical
teachings, but things are added, or taken away, as seen fit in order to teach
what lessons Freemasonry has to teach the candidates. “They have been invented
by the makers of the rituals for symbolic purposes connected with the forms of
initiation. Out of these myths of Speculative Masonry its philosophy has been
developed.”[31] The ancient mysteries [and I would add history] are too far
removed from us in time to claim a direct lineal descent.[32] But this is not
to say great instruction and learning can occur using symbolism adapted to our
own situation, from antiquity from all areas. The legends we use are not
accurate history, but the lessons are truth regardless. History alone does not
teach truth, as history is never about what has actually and realistically happened.
History is simply man’s interpretation of what he thinks happened. “History is
all hindsight; it is a sizing up, a way of looking at things. It is not what
happened or how things really were, but an evaluation, an inference from what
one happens to have seen of a few scanty bits of evidence preserved quite by
accident. There is no such thing as a short, concise history of England, any
more than there is an authentic three-minute version of Beethoven’s Ninth
Symphony. One might construct such a thing, and it might be a work of art in
its own right, but it could only be a parody of the real thing – a pure
fiction.”[33] Interestingly enough, concerning the actual physical Temple of
Solomon itself … “it is incorrect to describe its existence as an historical
fact… there is no actual evidence that the Temple ever existed.”[34]
For instance, it
is seriously problematical that globes are on top of the pillars, as they are
in our ritual. Anciently globes simply weren’t there.[35] C. F. W. Dyer noted
that the Bible uses a word which means “bowls,” and it can perhaps be implied
that something spherical is meant. However, “the question of the globes [on top
of the pillars] is not supported and justified by taking the actual detail from
the Bible. And yet, Albert Mackey found Rabbi Solomon, in his commentary “uses
the word ‘ponel’, signifying a globe or spherical body, and Rabbi Gerschom
describes it as ‘like two crowns joined together.’ Lightfoot says ‘it was a
huge, great oval, five cubits high, and did not only sit upon the head of the
pillars, but also flowered or spread them, being larger about, a great deal,
than the pillars themselves.[36]
Like the detail
of the history of Hiram Abiff, this is a Masonic allegory.”[37] G. E. W. Bridge
has an excellent lecture on this aspect of Masonry teaching through “veiled
allegories.”[38]
The pillars were
not used as the archives to Freemasonry, nor the receptacles for the
paraphernalia of the Temple.[39] There is still no agreement of whether the
pillars were hollow or not.[40] But because extra Masonic accretions have
occurred is not the reason to simply discard all things Masonic about the
pillars, for there are several reasons for using them in our ritual. We are not
orthodox literalists insisting on historical truth alone as the barometer of
truth. That being said, it is fun to know that Rosenbaum speaks of an old
commentary which states that the pillars “were meant to represent the sun and
moon.” Whether this is true or not is irrelevant to the incredibly instructive,
meaningful symbolism of the sun and moon in our lodges and ritual! The
phenomenal medieval Jewish commentator of scripture, Rashi himself taught “the House
of David is compared to the strength of the sun, and with the eternity of the
moon.”[41] As Freemasons that is meaningful. It is worth remarking as well that
because the custom was the king standing by the pillar during the making of a
covenant “as was the custom” (2 Kings 11:4; 23:3), it has been proposed that
the one pillar represented the Northern Kingdom and the other pillar
represented the Southern Kingdom. After all, the purpose of the temple in the
first place to unite the two kingdoms.[42]
It is irrelevant
if the King Solomon version of the Bible is not in the Quran or the Upanishads,
or any other sacred volume. Masons of non-Christian, non-Jewish persuasion
realize the ritual is allegory, not necessarily historical fact. “In Masonry,
it is for each member to take comfort in his own belief or tenet so as to be a
good Mason. All religions, when distilled, teach the same morals and point the
same way – oly the pathways of approach are different. The story of King
Solomon’s Temple is to drive home a message and a moral. Hence, it can be
comfortably accepted by a Mason of any persuasion.”[43] And one point of the
moral is that the Masonic application of the ritual use of the two pillars,
Jachin and Boaz, is similar to that of making a king anciently, but now it has
been applied in a different manner as “it is an essential part of the making of
a Freemason.”[44]
For Freemasonry,
the pillars symbolism is twofold, following Mackey’s Encyclopedia:
1. The names are the symbols of strength and
stability of the institution.
2. And in reference to the pillars of fire and cloud
anciently, “they are symbolic of our dependence on the superintending guidance
of the Great Architect of the Universe, by which alone that strength and
stability are secured.”[45]
These two themes
fit in rather well with the idea that the pillars represent God Himself. And
from God’s strength and stability, we also live, function, and perform our
lives.[46]
Endnotes
1. Arturo
de Hoyos, S. Brent Morris, “Is it True What They Say About Freemasonry?” M.
Evans Publishing, revised edition, 2010: 108. “Freemasonry… has no dogma or
theology, no wish or means to enforce religious orthodoxy.” (p. 108).
2. William
J. Hamblin, David Rolph Seely, “Solomon’s Temple: Myth and History,” Thames
& Hudson, 2007: 29-30. See also John Monson, “The New ‘Ain Dara Temple:
Closest Solomonic Parallel,” in “Biblical Archaeology Review,” (2000).
3. 3. R.
B. Y. Scott, “The Pillars Jachin and Boaz,” in the “Journal of Biblical
Literature,” Vol. 58, No. 2 (Jun., 1939): 144. My
thanks to my dear and good friend Ron Beron for helping me acquire this source.
4. 4. Scott,
“Ibid.,” p. 144.
5. 5. Arturo
de Hoyos, S. Brent Morris, “Ibid.,” p. 129.
6. 6. Hugh
Nibley, “One Eternal Round,” Deseret Book/ Foundation for Ancient Research and
Mormon Studies, 2010: 590.
7. 7. Nibley,
“Ibid.,” p. 588.
8. 8. Andre
Parrot, “The Temple of Jerusalem,” Studies in Biblical Archaeology No. 5,
Philosophical Library, 1955: 27.
9. 9. Parrot,
“Ibid.,” p. 27-28.
10. 10. The
Interpreter’s Dictionary of the Bible,” Abingdon Press, 4 vols., 1962: Vol. 1:
780.
11. 11. Harris, R. L., Harris, R. L., Archer, G.
L., & Waltke, B. K. (1999, c1980). “Theological Wordbook of the Old
Testament,” (electronic ed.) (674). Chicago: Moody Press.
12. 12. Koehler, L., Baumgartner, W., Richardson,
M., & Stamm, J. J. (1999, c1994-1996). “The Hebrew and Aramaic lexicon of
the Old Testament” (electronic ed.) ( quote on page 843). Leiden; New York: E.J. Brill.
13. 13. “The Interpreter’s Dictionary of the
Bible,” Abingdon Press, 4 vols., 1962: Vol. 1: 781.
14. 14. “The Interpreter’s Dictionary of the
Bible,” Abingdon Press, 4 vols., 1962: Vol. 1: 781.
15. 15. C. F. Keil, F. Delitzsch, “Commentary on
the Old Testament in 10 Volumes,” William B. Eerdmans Publishing, reprint,
1985, Vol. 3, 102-103.
16. 16. Herbert G. May,
“The Two Pillars before the Temple of
Solomon,” in “Bulletin of the
American Schools of Oriental Research,” No. 88 (Dec., 1942), pp. 19-27.
17. 17. “Notes and Inquiries,” in “Ars Quatuor
Coronatorum,” Vol. 84 (1971): 321.
18. 18. John M. Lundquist, “The Legitimizing Role of the
Temple in the Origin of the State,” in Donald W. Parry (editor), “Temples in
the Ancient World,” Deseret Book/ Foundation for Ancient Research and Mormon
Studies, 1994: 218.
19. 19. Karl-Theodor Zauxich, “Hieroglyphen ohne Geheimnis,”
translated from th German by Ann Macy Roth, “Hieroglyphs Without Mystery,”
University of Texas Press, 2nd paperback, 1994: 46. See page 45 for
the temple lentel inscription itself.
20. 20. John H. Taylor, “Death and the Afterlife in
Ancient Egypt,” University of Chicago Press, 2001: 204.
21. 21. Carol L.
Meyers, “Jachin and Boaz in Religious and Political Perspective,” in Truman G.
Madsen, (Editor), “The Temple in Antiquity: Ancient Records and Modern
Perspectives,” Volume 9 in the Religious Studies Monograph Series, BYU
Religious Studies Center, 1984: 136, 137.
22. 22. Truman G.
Madsen, “ The Temple and the Restoration,” in “Temple in Antiquity,” p. 15.
23. 23. Robert B.
Strassler, “The Landmark Herodotus: The Histories,” Pantheon Books, 2007: 162.
24. 24. John M.
Lundquist, “The Legitimizing Role of the Temple,” p. 219.
25. 25. R. B. Y.
Scott, “The Pillars Jachin and Boaz,” in the “Journal of Biblical Literature,” Vol. 58, No. 2 (Jun., 1939): 145.
26. 26. Scott,
“Ibid.,” p. 146.
27. 27. Scott,
“Ibid.,” p. 147.
28. 28. Scott,
“Ibid.,” p. 148.
29. 29. John M.
Lundquist, “Temple, Covenant, and Law in the Ancient Near East and in the Old
Testament,” in Donald W. Parry
(editor), “Temples in the Ancient World,” Deseret Book/ Foundation for Ancient
Research and Mormon Studies, 1994: 286.
30. 30. Walter Sharman, “Beside the Pillar… As the Manner
Was,” in “Ars Quatuor Coronatorum,” Robert A. Gilbert, (editor), Vol. 106
(1993): 239-240.
31. 31. Albert G. Mackey, “The History of Freemasonry:
Its Legends and Traditions, Its Chronological History,” Masonic History Co.,
1906, Vol. 1: 1.
32. 32. Henry L. Stillson, (Editor-in-Chief) William
James Hughan, (European editor), “History of the Ancient and Honorable
Fraternity of Free and Accepted Masons and Concordant Orders,” The Fraternity
Publishing Co., 1916: xvii.
33. 33. Hugh Nibley, “Do History and Religion Conflict?”
in “Temple and Cosmos: Beyond This Ignorant Present,” Don Norton, editor, The
Collected Works of Hugh Nibley, Vol. 12, Ancient History, Deseret Book/
Foundation for Ancient Research and Mormon Studies, 1992: 440.
34. 34. C. N. Batham, “The Two Great Pillars,” in “Ars Quatuor
Coronatorum,” Vol. 94 (1982): 248. Cf. Batham, “The Alignment of the Temple,”
in “Ars Quatuor Coronatorum,” Vol. 86 (1973): 347, The great Biblical scholar
and archaeologist, William F. Albright said “no certain traces of the Temple of
Solomon… have so far been recovered by archaeologists.” However, Albright still
felt justified in arguing against outright Biblical forgery, and believed
evidence would come forth eventually.
35. 35. Harry Carr, “Hebraic Aspects of the Ritual,” in
“Ars Quatuor Coronatorum,” Vol. 97 (1984): 79. See an excellent discussion by
Yasha Beresiner, “Masonry Universal: Globes (and Maps) in Freemasonry,” in “Ars
Quatuor Coronatorum,” Vol. 102 (1989): 24-59.
36. 36. Albert Mackey, “Mackey’s Revised Encyclopedia of
Freemasonry,” by Robert I. Clegg, 2 Vols., The Masonic History Co., 1920, Vol.
2: 780.
37. 37. C. F. W. Dyer, “The Two Pillars,” in “Ars Quatuor
Coronatorum,” Vol. 94 (1982): 240. See also Eric Ward, “In the Beginning was
the Word… An Exercise in Ritual Archaeology,” in “Ars Quatuor Coronatorum,”
Vol. 83 (1970): 306.
38. 38. G. E. W. Bridge, “Veiled in Allegory and
Illustrated by Symbols,” in “The Collected Prestonian Lectures 1925 – 1960,”
The Quatuor Coronati Lodge, 1967: 265-281.
39. 39. Carr, “Hebraic Aspects,” p. 79.
40. 40. Alex Horne, “King Solomon’s Temple in the Masonic
Tradition,” The Aquarian Press, 1972: 215- 216.
41. 41. Carr, “Hebraic Aspects,” p. 79.
42. 42. Eric Ward, “In the Beginning was the Word… An
Exercise in Ritual Archaeology,” in “Ars Quatuor Coronatorum,” Vol. 83 (1970):
309.
43. 43. R. B. Khambatta, “King Solomon and the Temple,”
in “Ars Quatuor Coronatorum,” Vol 93 (1981): 219.
44. 44. Eric Ward, “In the Beginning was the Word… An
Exercise in Ritual Archaeology,” in “Ars Quatuor Coronatorum,” Vol. 83 (1970):
309.
45. 45. Albert Mackey, “Mackey’s Revised Encyclopedia of
Freemasonry,” p. 781.
46. 46. Albert
Mackey, “Mackey’s Revised Encyclopedia of Freemasonry,” p. 782.
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