Jewish temples outside of Jerusalem?

One criticism of the Book of Mormon is the idea that faithful Jews would build a temple anywhere outside of the temple mount in Jerusalem. As we know, Nephi states that he "...did build a temple; and I did construct it after the manner of the temple of Solomon save it were not built of so many precious things; for they were not to be found upon the land..." (2 Ne 5:16). As a faithful, observant Jew (although not of Judah), would Nephi have dared to build a temple in another land, which was specifically forbidden by Deuteronomic law? Why would he think he had the authority to do so?

While we don't have proof of Nephi's temple, there is actually uncontested evidence for Israelite temples outside of Jerusalem. The best-known example is one in Egypt, on the island of Elephantine on the Nile River. Papyrus documents and ostraca (pottery shards inscribed with writing) show a Jewish presence on the island as early as the 7th century BC.  They apparently were Judean mercenaries that guarded the border between Egypt and Nubia. Based on these ancient documents, this Jewish community may have been polytheistic and surprisingly enough, they were not aware of the Torah or many of the accounts it contains. This could possibly explain the additional worship of other local deities, along with Yahweh (Jehovah). It is also somewhat similar to the account of the people of Zarahemla in the Book of Mormon, who had brought no scriptures with them and had lost their religion.

Letter asking for help in 
rebuilding the temple

The Elephantine Jews referred to their small temple as בֵּית יהוה Bēt YHWH (House of the Lord), just like Solomon's temple in Jerusalem. It was originally built between the 7th and 6th centuries BC and had altars for incense offerings and sacrifices. Serving the religious needs of this little community, it may also have been built as a reaction to the pagan worship instituted by King Manasseh in Jerusalem. Its construction appears to resemble a permanent version of Moses' tabernacle, although it is only known through the accounts found on the Elephantine papyri. The temple was damaged at least once as evidenced by a letter written in Aramaic found in the Elephantine papyri sent by the Jews there to the high priest in Jerusalem, asking for support in rebuilding it. They also sent similar letters to local governors. The letter is dated to 407 BC and contains the following passage: "We have also sent a letter before now, when this evil was done to us, to our lord and to the high priest Johanan and his colleagues the priests in Jerusalem and to Ostanes the brother of Anani and the nobles of the Jews, Never a letter have they sent to us." 

It is not known whether this temple was built before or after the destruction of Jerusalem that Lehi and his group escaped. The original Jerusalem temple was pillaged and destroyed shortly afterward in 587 BC by the Babylonians. Some surviving refugees may have fled to Elephantine, especially if there was another temple there. Sometime in the 3rd century BC, this satellite temple was also abandoned and destroyed, replaced by a temple to the Egyptian god Khnum.

Holy of holies in the
Tel Arad temple

Another Jewish temple is found at Tel Arad, near the modern Israeli city of Arad in the Negev Desert. Ostraca at the site written in Paleo Hebrew also identify it as בֵּית יהוה Bēt YHWH (House of the Lord). Its construction dates back to 950 BC, making its use concurrent with Solomon's temple. Its design included an outer court with an altar, a holy place, and a holy of holies.

Yet another temple outside of Jerusalem is mentioned by the Jewish historian Flavius Josephus. It was built in 170 BC by a high priest, Onias ben-Shimon (son of Simon) in the Egyptian city of Leontopolis of the district Heliopolis. It is described as a copy of the temple at Jerusalem, although smaller and less elaborate. Sacrifices were performed there, however, it is still debated as to whether they were valid (halachic) or if this was part of an idolatrous cult. This temple is referred to as Bēt Honio (or Chonyo), the 'House of Onias.'

With these examples in mind, it is easy to understand why Nephi felt justified in building a temple in the Promised Land to which he and his people had been led. Even though it was not built on Jerusalem's Mount Moriah and did not contain the holy temple artifacts found within Solomon's temple, the Nephites continued to obey the law of Moses with all its required sacrifices where they had settled. Since there were no Levites mentioned in Lehi's group, the authority for any ordinances practiced within would have been under the Melchizedek priesthood. The Book of Mormon later gives an account of a temple in the land of Zarahemla and again later in Bountiful, when the resurrected Savior appeared. Wherever the Lord's people end up, they feel compelled to build a temple to his name in which to worship. This pattern is as true today as it was anciently.

Click here to read more about the Elephantine temple.

Click here to read more about the Tel Arad temple.

Click here to read more about Onias' temple in Leontopolis.