The Temple—Women Under the Law of Moses, Women Now 

Cover image: Samuel Dedicated by Hannah at the Temple by Frank W.W. Topham.

175 Temple Symbols and Their Meanings (Deseret Book, 2020), by Donald W. Parry, contains six different entries on the significant role of women in the Lord’s temples (ancient and modern). Parry felt that the topic of women and the temple is often misunderstood. However, he deals with this very sacred topic with great mindfulness, and carefully documents his sources, by citing numerous scriptural references as well as modern Church Authorities.

From Moses to John the Baptist (for more than a millennium), only a relatively few Israelites were authorized to enter the temple’s Holy Place and Holy of Holies. In fact, only males, of a certain age, of a single family (Aaron and his male descendants), of a single tribe of Israel (Levites), could enter the temple (God’s Prophets were exceptions, of course). In total, a very small percentage of ancient Israel were permitted to enter the temple during this period of time. Furthermore, only those same relatively few Israelites were permitted to participate in various temple rituals, such as washings, anointings, and wearing the sacred vestments. Members of the other eleven tribes—both males and females—were not permitted to enter the temple, nor were they permitted to participate in temple rituals or wear sacred vestments. Males and females of the other tribes were restricted to the temple court.

Why such restrictions on who was permitted to enter the temple and participate in temple rituals? After the Lord brought ancient Israel out of Egypt with great power and many miracles, He declared, “ye shall be unto me a kingdom of priests, and an holy nation” (Ex. 19:6). Kingdom here deals with kings and queens and priests pertains to priesthood. Note that Hebrew masculine plural nouns may also pertain to females (sometimes, the masculine plural is used when both males and females are present). Thus the plural priests (Hebrew: kohanim) is also relevant to females. But Israel rejected the eternal blessing of becoming a “kingdom of priests”; rather, “they hardened their hearts and could not endure [God’s] presence. . . . Therefore, [the Lord in his wrath] took Moses out of their midst, and the Holy [Melchizedek] Priesthood also; And the lesser [Aaronic] priesthood continued . . . which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John” (D&C 84:24–27).

Women and the Ancient Temple          

Although women and men from the other eleven tribes could not enter the temple’s Holy Place and Holy of Holies, they had other sacred privileges. With regard to Israelite women during this time period:

1. Women had access to the temple court area.
2. Women donated jewelry (earrings, rings, bracelets, jewels of gold) for the maintenance of the temple and for the purchase of items to make the holy garments (see Ex. 35:21, 29).
3. Women donated their mirrors, which were set in frames of brass, to the temple; the brass was utilized to build the laver of brass (see Ex. 38:8).
4. Women spun textiles of blue, purple, scarlet and linen (see Ex. 35:25–26) for the priestly vestments as well as the curtains and veils.[1]
5. A female could become a Nazarite, one who made sacred vows and was consecrated (Hebrew: Nazarite, “consecrated one”) before the Lord (see Num. 6:1–21). A Nazarite vow permitted non-priests to become consecrated and to have a role that in some ways is similar to that of a priest. At the conclusion of the period of the vow, the Nazarite was presented at the tabernacle, where she or he offered burnt, sin, and peace offerings (under the direction of a priest) together with a basket of unleavened bread and other items. The Nazarite then shaved her or his head at the door of the tabernacle, and burned the hair in the sacrificial fire.
6. A mother could vow to make her child a Nazarite (see 1 Sam. 1:11–28).
7. A woman could bring sacrifices to the temple (see 1 Sam. 1:24; Luke 2:24); and according to Rabbi Yisrael Ariel, women were “even obligated to slaughter the Passover offering, unless a family member does it instead. The women would accompany their sacrifices with prayer, confession, repentance, prostration and thanks to God for His kindnesses.”[2]
8. Women made vows at the temple (see 1 Sam. 1:11).
9. Women prayed at the temple (see 1 Sam. 1:10–13). On one solemn occasion many men of Judah, “with their little ones, their wives, and their children” (2 Chr. 20:1–13) gathered to the temple court to pray.
10. According to ancient, non-scriptural sources, women sometimes entered the court of Herod’s temple to console others who were mourning, downtrodden, or seeking comfort at the temple.[3]
11. Women, as well as men, brought firstfruits to the temple, presented them to a priest, and then worshipped the Lord (see Deut. 26:5–10).[4]
12.  It was a matter of dispute whether or not women could lay their hands on the heads of sacrificial animals. Some early rabbinic authorities argued on their behalf while others ruled that they could not do so.[5]
13. Women participated in the Passover, including going to the temple as well as partaking of the Passover offering.

Three Quintessential Examples—Hannah, Anna, and Mary

Hannah, Anna, and Mary, the mother of Jesus, are awe-inspiring examples of the great importance of women in the temple setting during the period that the law of Moses ruled Israel (for more than a millennium). Unfortunately, we lack the historical records that recount the thousands and tens of thousands of faithful women who also served the Lord in the temple during this time period.

Hannah: 1 Samuel 1 is a Hannah-centric chapter. The setting for much of the chapter is the temple (tabernacle) at Shiloh. The following items demonstrate Hannah’s important position in the temple, which would not only impact her own life, but that of the entire nation of Israel—Hannah’s son Samuel was destined to become one of Israel’s great prophets!

In the temple, Hannah prayed to the Lord (1 Sam. 1:10–12); in her prayer, she vowed to give her son as a Nazarite (v. 11). It was Hannah’s choice (not her husband’s) to make Samuel a Nazarite. She informed her husband, “I will [dedicate] him as a Nazarite forever” (v. 22). The priest Eli witnessed her prayer and then conversed with her (see vv. 12–17). Significantly, Hannah and others also “worshipped” in the temple (v. 19).

After Samuel’s birth, Hannah journeyed back to the temple and presented him to Eli, thus fulfilling her vow (see 1 Sam 1:24–28); Hannah, and not her husband, is the catalyst who took Samuel to the temple—she “brought him [Samuel] unto the house of the Lord in Shiloh.” On her journey to the temple, Hannah took a three-year- old bull (to be sacrificed), some flour, and wine (1 Sam. 1:24). Then “they [Elkanah and Hannah?] slew a bullock, and brought the child to Eli” (1:25). Once again, Hannah worshipped at the temple (see 1 Sam. 1:28). Hannah’s impact on her family and the nation of Israel is immeasurable.

After Jesus’s birth, Mary was ceremonially unclean for forty days, meaning she could not touch sacred things or enter the temple for that period of time. Then, after the forty days (called “the days of her purifying,” Lev. 12:4), Mary went to the temple “to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons” (Luke 2:24). According to the law, poor mothers presented two young pigeons or two doves, but those with economic means presented a lamb (see Lev. 12:6–8). Years later, when Jesus was twelve years old, Mary and Joseph “went up to Jerusalem after the custom of the feast [of the Passover]” (Luke 2:42). Surely Mary’s careful and continual obedience to God’s laws—including those that pertained to the temple—had a great impact on Jesus Christ, especially during His formative years. Her example, teachings, and temple-focused life no doubt prepared Him for His eternal and divine mission, that of being the Savior of the world.

The Temple and Women Now

Things changed after John the Baptist, and again with the Restoration of the gospel through the Prophet Joseph Smith. Now, in our dispensation, all worthy women and men are authorized to enter the temple equally! Also, women and men engage in rituals such as washings and anointings, and they wear sacred vestments. Both men and women have priestly roles, pray at the altar, and enter various holy places in the temple.

Women, together with men, now participate fully in the rituals, covenants, and ordinances. When they do so, they are exercising priesthood power, as President Russell M. Nelson clarified while speaking to the women of the Church: “When you are set apart to serve in a calling under the direction of one who holds priesthood keys—such as your bishop or stake president—you are given priesthood authority to function in that calling. Similarly, in the holy temple you are authorized to perform and officiate in priesthood ordinances every time you attend. Your temple endowment prepares you to do so.”[6]

In our dispensation, the Lord’s desire that His covenant people become a “kingdom of priests” is in full effect. John’s statement, the Lamb “hast made us unto our God kings and priests: and we shall reign on the earth” (Rev. 5:10; see also Rev. 1:6; 20:6), also applies to us, as does Peter’s: “Ye are a chosen generation, a royal priesthood, an holy nation” (1 Pet. 2:9). Joseph Smith’s words speak to women and men: “Those holding the fullness of the Melchizedek Priesthood are kings and priests of the Most High God, holding the keys of power and blessings.”[7] And also, “men may receive their endowments and be made kings and priests unto the Most High God.”[8]

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[1] Yisrael Ariel, The Holy Temple in Jerusalem (Jerusalem: Maggid Books, 2018), 209.

[2] Ariel, Holy Temple in Jerusalem, 201.

[3] Ariel, Holy Temple in Jerusalem, 203.

[4] Ariel, Holy Temple in Jerusalem, 211.

[5] Ariel, Holy Temple in Jerusalem, 205.

[6] Russell M. Nelson, “Spiritual Treasures,” Ensign 49 (May 2019),  78.

[7] Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints. 2nd ed. Edited by B. H. Roberts (Salt Lake City: Deseret Book, 1957), 5:555.

[8] Joseph Smith, Teachings of Presidents of the Church: Joseph Smith (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2007), 418.

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