Before I delve further into Rome the false prophet, it very right to tell the churches the atrocities committed by Rome according to the revelation of our Lord Jesus Christ, I need to remind the readers the passages in the bible scriptures.
THE ATROCITIES COMMITTED BY THE ROMANS AGAINST OUR LORD JESUS CHRIST
The evils that the Roman Empires did according to the four gospels
The rage of Herod when he determined to kill baby Jesus according to the bile scriptures
Matthew 2:1 Now when Iesus was borne in Bethlehem of Iudea, in the dayes of Herod the king, behold, there came Wise men from the East to Hierusalem,
Matthew 2:2 Saying, Where is he that is borne King of the Iewes? for we haue seene his Starre in the East, and are come to worship him.
Matthew 2:3 When Herod the king had heard these things, he was troubled, and all Hierusalem with him.
Matthew 2:4 And when he had gathered all the chiefe Priests and Scribes of the people together, hee demanded of them where Christ should be borne.
Matthew 2:5 And they said vnto him, In Bethlehem of Iudea: For thus it is written by the Prophet;
Matthew 2:6 And thou Bethlehem in the land of Iuda, art not the least among the Princes of Iuda: for out of thee shall come a Gouernour, that shall rule my people Israel.
Matthew 2:7 Then Herod, when he had priuily called the Wise men, enquired of them diligently what time the Starre appeared:
Matthew 2:8 And he sent them to Bethlehem, and said, Goe, and search diligently for the yong child, and when ye haue found him, bring me word againe, that I may come and worship him also.
Matthew 2:9 When they had heard the King, they departed, and loe, the Starre which they saw in the East, went before them, till it came and stood ouer where the young childe was.
Matthew 2:10 When they saw the Starre, they reioyced with exceeding great ioy.
Matthew 2:11 ¶ And when they were come into the house, they saw the yong child with Mary his mother, and fell downe, and worshipped him: and when they had opened their treasures, they presented vnto him gifts, gold, and frankincense, and myrrhe.
The warning of the Holy Spirit
Matthew 2:12 And being warned of God in a dreame, that they should not returne to Herode, they departed into their owne countrey another way.
The protection that the Holy Spirit gave the baby Jesus
Matthew 2:13 And when they were departed, behold, the Angel of the Lord appeareth to Ioseph in a dreame, saying, Arise and take the young childe, and his mother, and flee into Egypt, and bee thou there vntill I bring thee word: for Herode will seeke the young childe, to destroy him.
Matthew 2:14 When he arose, he tooke the yong childe and his mother by night, and departed into Egypt:
Matthew 2:15 And was there vntill the death of Herode, that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Out of Egypt haue I called my sonne.
Herod deliberate massacre of the innocent children
Matthew 2:16 ¶ Then Herode, when hee saw that hee was mocked of the Wise men, was exceeding wroth, and sent foorth, and slewe all the children that were in Bethlehem, and in all the coasts thereof, from two yeeres olde and vnder, according to the time, which he had diligently enquired of the Wise men.
Matthew 2:17 Then was fulfilled that which was spoken by Ieremie the Prophet, saying,
Matthew 2:18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
Matthew 2:19 ¶ But when Herode was dead, behold, an Angel of the Lord appeareth in a dreame to Ioseph in Egypt,
Matthew 2:20 Saying, Arise, and take the yong childe and his mother, and goe into the land of Israel: for they are dead which sought the yong childes life.
Matthew 2:21 And he arose, and tooke the yong childe and his mother, and came into the land of Israel.
Matthew 2:22 But when he heard that Archelaus did reigne in Iudea in the roome of his father Herod, hee was afraid to goe thither: notwithstanding, beeing warned of God in a dreame, he turned aside into the parts of Galilee:
The evils that the Roman empires did in all the gospels
Gospel of Mathew
1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,
6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come to a Governor, that shall rule my people Israel.
7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.
8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
10 When they saw the star, they rejoiced with exceeding great joy.
11 And when they have come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
14 When he arose, he took the young child and his mother by night, and departed into Egypt:
15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
17 Then was fulfilled that which was spoken by Jeremy the prophet, saying,
18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life.
21 And he arose, and took the young child and his mother, and came into the land of Israel.
22 But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:
23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene
Mark 15:2 And Pilate asked him, Art thou the King of the Iewes? And hee answering, said vnto him, Thou sayest it.
Mark 15:3 And the chiefe Priests accused him of many things: but hee answered nothing.
Mark 15:4 And Pilate asked him againe, saying, Answerest thou nothing? behold how many things they witnesse against thee.
Mark 15:5 But Iesus yet answered nothing, so that Pilate marueiled.
Mark 15:6 Now at that Feast he released vnto them one prisoner, whomsoeuer they desired.
Mark 15:7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
Mark 15:8 And the multitude crying alowd, began to desire him to doe as he had euer done vnto them.
Mark 15:9 But Pilate answered them, saying, Will ye that I release vnto you the King of the Iewes?
Mark 15:10 (For hee knew that the chiefe Priests had deliuered him for enuie.)
Mark 15:11 But the chiefe Priests mooued the people, that hee should rather release Barabbas vnto them.
Mark 15:12 And Pilate answered, and said againe vnto them, What will yee then that I shall do vnto him whom ye call the King of the Iewes?
Mark 15:13 And they cried out againe, Crucifie him.
Mark 15:14 Then Pilate saide vnto them, Why, what euill hath hee done? And they cried out the more exceedingly, Crucifie him.
Mark 15:15 ¶ And so Pilate, willing to content the people, released Barabbas vnto them, and deliuered Iesus, when he had scourged him, to be crucified.
Luke 23:1 And the whole multitude of them arose, and led him vnto Pilate.
Luke 23:2 And they began to accuse him, saying, We found this fellow peruerting the nation, and forbidding to giue tribute to Cesar, saying, that he himselfe is Christ a king.
Luke 23:3 And Pilate asked him, saying, Art thou the king of the Iewes? And he answered him, & said, Thou sayest it.
Luke 23:4 Then saide Pilate to the chiefe Priests, and to the people, I finde no fault in this man.
Luke 23:5 And they were the more fierce, saying, He stirreth vp the people, teaching thorowout all Iurie, beginning from Galilee to this place.
Luke 23:6 When Pilate heard of Galilee, he asked whether the man were a Galilean.
Luke 23:7 And assoone as he knew that hee belonged vnto Herods iurisdiction, hee sent him to Herode, who himselfe also was at Hierusalem at that time.
Luke 23:8 ¶ And when Herode saw Iesus, he was exceeding glad, for hee was desirous to see him of a long season, because he had heard many things of him, and hee hoped to haue seene some miracle done by him.
Luke 23:9 Then he questioned with him in many words, but he answered him nothing.
Luke 23:10 And the chiefe Priests and Scribes stood, and vehemently accused him.
Luke 23:11 And Herod with his men of warre set him at naught, and mocked him, and arayed him in a gorgeous robe, and sent him againe to Pilate.
Luke 23:12 ¶ And the same day Pilate and Herod were made friends together; for before, they were at enmitie betweene themselues.
Luke 23:13 ¶ And Pilate, when hee had called together the chiefe Priests, and the rulers, and the people,
Luke 23:14 Said vnto them, Ye haue brought this man vnto me, as one that peruerteth the people, and behold, I hauing examined him before you, haue found no fault in this man, touching those things whereof ye accuse him.
Luke 23:15 No, nor yet Herod: for I sent you to him, and loe, nothing worthy of death is done vnto him.
Luke 23:16 I will therefore chastise him, and release him.
Luke 23:17 For of necessitie hee must release one vnto them at the Feast.
Luke 23:18 And they cried out all at once, saying, Away with this man, and release vnto vs Barabbas,
Luke 23:19 Who for a certaine sedition made in the citie, and for murder, was cast in prison.
Luke 23:20 Pilate therefore willing to release Iesus, spake againe to them:
Luke 23:21 But they cried, saying, Crucifie him, crucifie him.
Luke 23:22 And hee said vnto them the third time, Why, what euill hath he done? I haue found no cause of death in him, I will therefore chastise him, & let him goe.
Luke 23:23 And they were instant with loud voyces, requiring that he might be crucified: and the voyces of them, and of the chiefe Priests preuailed.
Luke 23:24 And Pilate gaue sentence that it should be as they required.
Luke 23:25 And he released vnto them, him that for sedition and murder was cast into prison, whom they had desired, but he deliuered Iesus to their will.
John 19:1 Then Pilate therfore tooke Iesus, and scourged him.
John 19:2 And the souldiers platted a crowne of thornes, and put it on his head, and they put on him a purple robe,
John 19:3 And said, Haile king of the Iewes: and they smote him with their hands.
John 19:4 Pilate therefore went foorth againe, and saith vnto them, Behold, I bring him foorth to you, that yee may know that I find no fault in him.
John 19:5 Then came Iesus forth, wearing the crowne of thornes, and the purple robe: and Pilate saith vnto them, Behold the man.
John 19:6 When the chiefe Priests therefore and officers saw him, they cried out, saying, Crucifie him, crucifie him. Pilate saith vnto them, Take ye him, and crucifie him: for I find no fault in him.
John 19:7 The Iewes answered him, We haue a law, and by our law he ought to die, because hee made himselfe the Son of God.
John 19:8 ¶ When Pilate therefore heard that saying, he was the more afraid,
John 19:9 And went againe into the iudgement hall, & saith vnto Iesus, Whence art thou? But Iesus gaue him no answere.
John 19:10 Then saith Pilate vnto him, Speakest thou not vnto me? Knowest thou not, that I haue power to crucifie thee, and haue power to release thee?
John 19:11 Iesus answered, Thou couldest haue no power at all against me, except it were giuen thee from aboue: therfore he that deliuered me vnto thee, hath the greater sinne.
John 19:12 And from thencefore Pilate sought to release him: but the Iewes cried out, saying, If thou let this man goe, thou art not Cesars friend: whosoeuer maketh himselfe a king, speaketh against Cesar.
John 19:13 ¶ When Pilate therefore heard that saying, he brought Iesus foorth, and sate downe in the iudgement seate, in a place that is called the pauement, but in the Hebrew, Gabbatha.
John 19:14 And it was the preparation of the Passeouer, and about the sixt houre: and he saith vnto the Iewes, Beholde your King.
John 19:15 But they cried out, Away with him, away with him, crucifie him. Pilate saith vnto them, Shall I crucifie your King? The chiefe Priests answered, Wee haue no king but Cesar.
John 19:16 Then deliuered he him therfore vnto them to be crucified: and they took Iesus, and led him away.
Acts 12:1 Now about that time, Herode the King stretched foorth his hands, to vexe certaine of the Church.
Acts 12:2 And he killed Iames the brother of Iohn with the sword.
Acts 12:3 And because he saw it pleased the Iewes, hee proceeded further, to take Peter also. (Then were the dayes of vnleauened bread.)
Acts 12:4 And when hee had apprehended him, hee put him in prison, and deliuered him to foure quaternions of souldiers to keepe him, intending after Easter to bring him forth to the people.
Acts 12:5 Peter therefore was kept in prison, but prayer was made without ceasing of the Church vnto God for him.
Acts 12:6 And when Herode would haue brought him foorth, the same night Peter was sleeping betweene two Souldiers, bound with two chaines, and the Keepers before the doore kept the prison.
Acts 12:11 And when Peter was come to himselfe, hee said, Now I know of a suretie, that the Lord hath sent his Angel, and hath deliuered mee out of the hand of Herode, and from all the expectation of the people of the Iewes.
Acts 12:19 And when Herode had sought for him, and found him not, hee examined the keepers, and commanded that they should be put to death. And hee went downe from Iudea to Cesarea, & there abode.
Acts 12:20 ¶ And Herode was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and hauing made Blastus the kings chamberlaine their friend, desired peace, because their countrey was nourished by the kings countrey.
Acts 12:21 And vpon a set day Herod arayed in royall apparell, sate vpon his throne, and made an Oration vnto them.
Acts 12:22 And the people gaue a shout, saying, It is the voice of a God, and not of a man.
Acts 12:23 And immediatly the Angel of the Lord smote him, because hee gaue not God the glory, and hee was eaten of wormes, and gaue vp the ghost.
Acts 28:16 And when we came to Rome, the Centurion deliuered the prisoners to the Captaine of the guard: but Paul was suffered to dwell by himselfe, with a souldier that kept him.
Acts 28:17 And it came to passe, that after three dayes, Paul called the chiefe of the Iewes together. And when they were come together, he said vnto them, Men and brethren, though I haue committed nothing against the people, or customes of our fathers, yet was I deliuered prisoner from Hierusalem into the hands of the Romanes.
Siege of Jerusalem (70 CE)
Siege of Jerusalem (587 BC). For other sieges upon the city of Jerusalem, see Siege of Jerusalem.
The siege of Jerusalem of 70 CE was the decisive event of the First Jewish–Roman War(66–73 CE), in which the Roman army led by future emperor Titus besieged Jerusalem, the center of Jewish rebel resistance in the Roman province of Judaea. Following a five-month siege, the Romans destroyed the city, including the Second Jewish Temple.[1][2][3]
| Siege of Jerusalem (70 CE) | ||
| Part of the First Jewish–Roman War | ||
Destruction of the Temple in Jerusalem by Francesco Hayez. Oil on canvas, 1867. | ||
Date 14 April – 8 September 70 CE (4 months, 3 weeks and 4 days) LocationJerusalem, Judaea 31°46′41″N35°14′9″E ResultRoman victory Territorial changes Roman rule of Jerusalem restored | ||
| Belligerents | ||
| Roman Empire | Remnants of the Judean provisional governmentSadduceesPharisees Peasantry faction Idumaeans | Zealots |
| Commanders and leaders | ||
| Titus Julius Alexander | Simon bar Giora | John of Giscala (POW) Eleazar ben Simon † |
| Strength | ||
| 70,000 | 15,000–20,000 | 10,000 |
| Casualties and losses | ||
| Unknown | 15,000–20,000 | 10,000 |
In April 70 CE, three days before Passover, the Roman army started besieging Jerusalem.[4][5] The city had been taken over by several rebel factions following a period of massive unrest and the collapse of a short-lived provisional government. Within three weeks, the Romans broke the first two walls of the city, but a stubborn rebel standoff prevented them from penetrating the third and thickest wall.[4][6]According to Josephus, a contemporary historian and the main source for the war, the city was ravaged by murder, famine, and cannibalism.[7]
On Tisha B’Av, 70 CE (August 30),[8] Roman forces overwhelmed the defenders and set fire to the Temple.[9] Resistance continued for another month, but eventually the upper and lower parts of the city were taken as well, and the city was burned to the ground. Titus spared only the three towers of the Herodian citadel as a testimony to the city’s former might The siege had a major toll on human life, with many people being killed and enslaved, and large parts of the city destroyed. This victory gave the Flavian dynasty legitimacy to claim control over the empire. A triumph was held in Rome to celebrate the victory over the Jews, with two triumphal arches erected to commemorate it, including the Arch of Titus, which still stands today. The treasures looted from the Temple were put on display
The destruction of Jerusalem marked a major turning point in Jewish history. The loss of the mother-city and Second Temple needed a reshaping of Jewish culture to ensure its survival. With sacrificial worship no longer possible, Jewish practices shifted to prayer, Torah study, and synagogue gatherings. According to Rabbinic tradition, Yohanan ben Zakkai escaped Jerusalem during the siege and secured Roman permission to establish a study center in Yavneh, This event was foundational in the development of Rabbinic Judaism, which emerged from Pharisaic traditions and eventually became the mainstream form of Judaism Jewish sects such as the Sadducees and Essenes faded into obscurity while surviving followers of Jesus of Nazareth continued to spread his teachings, leading to the rise of Christianity as a new, separate religion After the war, Legio X Fretensis established a military camp on Jerusalem’s ruins the city was later re-founded as the Roman colony of Aelia Capitolina. Foreign cults were introduced and Jews were forbidden entry. This is often seen as a catalyst for the Bar Kokhba revolt
Background
Further information: Jerusalem during the Second Temple Period
During the Second Temple Period, Jerusalem was the center of religious and national life for Jews, including those in the Diaspora The Second Temple attracted tens and maybe hundreds of thousands during the Three Pilgrimage Festivals The city reached a peak in size and population during the late Second Temple period, when the city covered two square kilometres (square mile) and had an estimated population of 200,000 In his Natural History, Pliny the Elder celebrated it as “by far, the most famous of the cities of the East
In the early Roman period, Jerusalem had two distinct precincts. The first encompassed the regions within the “first wall”, the City of David and the Upper City, and was heavily built up, though less so at its wealthy parts. The second, known as the “suburb” or “Bethesda“, lay north of the first and was sparsely populated. It had that section of Jerusalem within the Herodian “second wall” (which was still standing), though it was itself surrounded by the new “third wall”, built by king Agrippa I
Josephus stated that Agrippa wanted to build a wall at least 5 meters thick, impenetrable by contemporary siege engines. Agrippa, however, never moved beyond the foundations, out of fear of emperor Claudius “lest he should suspect that so strong a wall was built in order to make some innovation in public affairs It was only completed later, to a lesser strength and in much haste, when the First Jewish–Roman War broke out and the defenses of Jerusalem had to be bolstered. Nine towers adorned the third wall.
Outbreak of rebellion
The First Jewish–Roman War, also known as the Great Jewish Revolt, broke following the appointment of prefect Gessius Florus and his demand to receive Temple funds Neroentrusted the job of crushing the rebellion in Judaea to Vespasian, a talented and unassuming general. In early 68 CE, Vespasian landed at Ptolemais and began suppression of the revolt with operations in the Galilee. By July 69 all of Judea but Jerusalem had been pacified and the city, now hosting rebel leaders from all over the country, came under Roman siege
A fortified stronghold, it might have held for a significant amount of time, if not for the intense civil war that then broke out between moderates and Zealots In the summer of 69 CE, Vespasian departed Judea for Rome and in December became Emperor, with command of the Roman legions passing to his son Titus.[]
Siege
Josephus places the siege in the second year of Vespasian which corresponds to year 70 of the Common Era. Titus began his siege a few days before Passover on 14 Xanthicus (April surrounding the city with three legions (V Macedonica, XII Fulminata, XV Apollinaris) on the western side and a fourth (X Fretensis) on the Mount of Olives, to the east. If the reference in his Jewish War at 6:421 is to Titus’s siege, though difficulties exist with its interpretation, then at the time, according to Josephus, Jerusalem was thronged with many people who had come to celebrate Passover
The thrust of the siege began in the west at the Third Wall, north of the Jaffa Gate. By May, this was breached, and the Second Wall also was taken shortly afterwards, leaving the defenders in possession of the Temple and the upper and lower city.
The Jewish defenders were split into factions. Simon Bar Giora and John of Giscala, the two prominent Zealot leaders, placed all blame for the failure of the revolt on the shoulders of the moderate leadership. John of Gischala‘s group murdered another faction leader, Eleazar ben Simon, whose men were entrenched in the forecourts of the Temple The Zealots resolved to prevent the city from falling into Roman hands by all means necessary, including the murder of political opponents and anyone standing in their way
There were still those wishing to negotiate with the Romans and bring a peaceful end to the siege. The most prominent of these was Yohanan ben Zakkai, whose students smuggled him out of the city in a coffin in order to deal with Vespasian. This, however, was insufficient to deal with the madness that had now gripped the Zealot leadership in Jerusalem and the reign of terror it unleashed upon the population of the cityJosephus describes various acts of savagery committed against the people by its own leadership, including the torching of the city’s food supply in an apparent bid to force the defenders to fight for their lives.
The enmities between John of Gischala and Simon bar Giora were papered over only when the Roman siege engineers began to erect ramparts. Titus then had a wall built to girdle the city in order to starve out the population more effectively. After several failed attempts to breach or scale the walls of the Fortress of Antonia, the Romans finally launched a secret attack Despite early successes in repelling the Roman sieges, the Zealots fought amongst themselves, and they lacked proper leadership, resulting in poor discipline, training, and preparation for the battles that were to follow. At one point they destroyed the food stocks in the city, a drastic measure thought to have been undertaken perhaps in order to enlist a merciful God’s intervention on behalf of the besieged Jews or as a stratagem to make the defenders more desperate, supposing that was necessary in order to repel the Roman army
According to Josephus, when the Romans reached Antonia, they tried to destroy the wall which protected it. They removed four stones only, but during the night the wall collapsed. “That night the wall was so shaken by the battering rams in that place where John had used his stratagem before, and had undermined their banks, that the ground then gave way, and the wall fell down suddenly.” (v. 28 Following this, Titus had raised banks beside the court of the Temple: on the north-west corner, on the north side, and on the west side (v. 150
Josephus goes on to say that the Jews then attacked the Romans on the east, near the Mount of Olives, but Titus drove them back to the valley. Zealots set the north-west colonnade on fire (v. 165). The Romans set the next one on fire, and the Jews wanted it to burn (v. 166), and they also trapped some Roman soldiers when they wanted to climb over the wall. They had burned wood under the wall when Romans were trapped on it (v. 178–183).
After Jewish allies killed several Roman soldiers, Josephus claims that Titus sent him to negotiate with the defenders; this ended with Jews wounding the negotiator with an arrow, and another sally was launched shortly after. Titus was almost captured during this sudden attack but escaped.
Overlooking the Temple compound, the fortress provided a perfect point from which to attack the Temple itself. Battering rams made little progress, but the fighting itself eventually set the walls on fire; a Roman soldier threw a burning stick onto one of the Temple’s walls. Destroying the Temple was not among Titus’s goals, due in large part to the massive expansions done by Great mere decades earlier. Titus had wanted to seize it and transform it into a temple dedicated to the Roman Emperor and the Roman pantheon. However, the fire spread quickly and was soon out of control. The Temple was captured and destroyed on 9/10 Tisha B’Av, sometime in August 70 CE, and the flames spread into the residential sections of the city. Josephus described the scene:
As the legions charged in, neither persuasion nor threat could check their impetuosity: passion alone was in command. Crowded together around the entrances many were trampled by their friends, many fell among the still hot and smoking ruins of the colonnades and died as miserably as the defeated. As they neared the Sanctuary, they pretended not even to hear Caesar’s commands and urged the men in front to throw in more firebrands. The partisans were no longer able to help; everywhere was slaughter and flight. Most of the victims were peaceful citizens, weak and unarmed, butchered wherever they were caught. Round the Altar the heaps of corpses grew higher and higher, while down the Sanctuary steps poured a river of blood and the bodies of those killed at the top slithered to the bottom.[39]
Josephus’s account absolves Titus of any culpability for the destruction of the Temple, but this may merely reflect his desire to obtain favor with the Flavian dynastyAccording to Josephus, the excitement of the Roman troops led them to fuel the flames beyond control. In contrast, another historiographic tradition, which traces back to Tacitus and is later reflected in Christian writings, asserts that Titus explicitly authorized the destruction of the Temple, which was also functioning as a key fortress Modern scholarship supports this latter account, although the issue remains debated
The Roman legions quickly crushed the remaining Jewish resistance. Some of the remaining Jews escaped through hidden tunnels and sewers, while others made a final stand in the Upper City This defense halted the Roman advance as they had to construct siege towers to assail the remaining Jews. Herod’s Palace fell on 7 September, and the city was completely under Roman control by 8 September. The Romans continued to pursue those who had fled the city.
Progress of the Roman army during the siege
Destruction
Further information: Burnt House and Second Temple § Archaeology
The account of Josephus described Titus as moderate in his approach and, after conferring with others, ordering that the 500-year-old Temple be spared. According to Josephus, it was the Jews who first used fire in the Northwest approach to the Temple to try and stop Roman advances. Only then did Roman soldiers set fire to an apartment adjacent to the Temple, starting a conflagration which the Jews subsequently made worse Later Christian sources, traced back to Tacitus, claim that Titus personally authorized the destruction, a perspective that modern scholars generally support, though the debate remains unsettled
Josephus had acted as a mediator for the Romans and, when negotiations failed, saw the siege and aftermath. He wrote:
Now as soon as the army had no more people to slay or to plunder, because there remained none to be the objects of their fury (for they would not have spared any, had there remained any other work to be done), [Titus] Caesar gave orders that they should now demolish the entire city and Temple, but should leave as many of the towers standing as they were of the greatest eminence; that is, Phasaelus, and Hippicus, and Mariamne; and so much of the wall enclosed the city on the west side. This wall was spared, in order to afford a camp for such as were to lie in garrison [in the Upper City], as were the towers [the three forts] also spared, in order to demonstrate to posterity what kind of city it was, and how well fortified, which the Roman valor had subdued; but for all the rest of the wall [surrounding Jerusalem], it was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it [Jerusalem] had ever been inhabited. This was the end which Jerusalem came to by the madness of those that were for innovations; a city otherwise of great magnificence, and of mighty fame among all mankind
And truly, the very view itself was a melancholy thing; for those places which were adorned with trees and pleasant gardens, were now become desolate country every way, and its trees were all cut down. Nor could any foreigner that had formerly seen Judaea and the most beautiful suburbs of the city, and now saw it as a desert, but lament and mourn sadly at so great a change. For the war had laid all signs of beauty quite waste. Nor had anyone who had known the place before, had come on a sudden to it now, would he have known it again. But though he [a foreigner] were at the city itself, yet would he have inquired for it
Archeological evidence
A fresco showing signs of burning, Wohl Archaeological Museum, Jewish Quarter
Over the years, various is still that provide evidence of Jerusalem’s destruction have been discovered, leading scholars to believe that Josephus’ description is correct. Reich wrote that “While remains relating to the destruction of the Temple are scant, those pertaining to the Temple Mount walls and their close vicinity, the Upper City, the western part of the city, and the Tyropoeon Valley are considerable. […] It was found that in most cases the archaeological record coincides with the historical description, pointing to Josephus’ reliability
In the 1970s and 1980s, a team led by Nahman Avigad discovered traces of great fire that damaged the Upper City’s residential buildings. The fires consumed all organic matter. In houses where there was a beamed ceiling between the floors, the fire caused the top of the building to collapse, along with the top rows of stone, and they buried everything that remained in the home under them. There are buildings where traces are still only in part of the house, and there are buildings that have been completely burned. Calcium oxides have been discovered in several locations, writing down that a lengthy burning damaged the limestones. The Burnt House in the Herodian Quarter, for example, shows signs of a fire that raged at the site during the city’s destruction.
The fire left its mark even on household utensils and objects that were in the same buildings. Limestone vessels were stained with ash or even burned and turned into lime, glass vessels exploded and warped from the heat of the fire until they could not be recovered in the laboratory. In contrast, pottery and basalt survived. The layer of ash and charred wood left over from the fires reached an average height of about a meter, and the rock falls reached up to two meters and more
Stones from the Western Wall of the Temple Mount (Jerusalem) thrown onto the street by Roman soldiers on the Ninth of Av, 70
The great urban drainage channel and the Pool of Siloamin the Lower City silted up and stopped working, and the city walls collapsed in numerous places
Massive stone collapses from the Temple Mount’s walls were discovered laying over the Herodian street that runs along the Western Wall Among these stones is the Trumpeting Place inscription, a monumental Hebrew inscription which was thrown down by Roman legionnaires during the destruction of the Temple
Deaths, enslavement, and displacement
Josephus wrote that 1.1 million people, the majority of them Jewish, were killed during the siege – a death toll he attributes to the celebration of Passover Josephus goes on to report that after the Romans killed the armed and elderly people, 97,000 were enslaved Josephus records that many people were sold into slavery, and that of the inhabitants of Jerusalem, 40,000 individuals survived, and the emperor let them to go wherever they chose Before and during the siege, according to Josephus’ account, there were multiple waves of desertions from the city
The Roman historian Tacitus later wrote: “… the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death
Josephus’ death toll figures have been rejected as impossible by Seth Schwartz, who estimates that about a million people lived in all of the land of Israel at the time, about half of them Jews, and that sizable Jewish populations remained in the area after the war was over, even in the hard-hit region of Judea Schwartz, however, believes that the captive number of 97,000 is more reliable It has also been noted that the revolt had not deterred pilgrims from visiting Jerusalem, and a large number became trapped in the city and perished during the siege
Many of the people of the surrounding area are also thought to have been driven from the land or enslaved
Aftermath
Further information: First Jewish-Roman War § Aftermath
Triumph
Titus and his soldiers celebrated victory upon their return to Rome by parading the Menorah and Table of the Bread of God’s Presence through the streets. Up until this parading, these items had only ever been seen by the High Priest of the Temple. This event was memorialized in the Arch of Titus
Some 700 Judean prisoners were paraded through the streets of Rome in chains during the triumph, among them Simon bar Giora and John of Giscala Simon bar Giora was executed by being thrown to his death from the Tarpeian Rock at the Temple of Jupiter after being judged a rebel and a traitor while John of Giscala was sentenced to life imprisonment.[62][63]
Suppression of the revolt
Further information: Siege of Masada
After the fall of Jerusalem and the destruction of the city and its temple, there were still a few Judean strongholds in which the rebels continued holding out, at Herodium, Machaerus, and Masada Both Herodium and Machaerus fell to the Roman army within the next two years, with Masada remaining as the final stronghold of the Judean rebels. In 73 CE, the Romans breached the walls of Masada and captured the fortress, with Josephus claiming that nearly all of the Jewish defenders had committed mass suicide prior to the entry of the Romans With the fall of Masada, the First Jewish–Roman War came to an end.
Bar Kokhba revolt
Further information: Bar Kokhba revolt
In 132 CE, six decades after the suppression of the revolt, another revolt known as the Bar Kokhba revolt erupted in Judaea The construction of a Roman colony named Aelia Capitolina over the ruins of Jerusalem and the construction of a temple to Jupiteron the Temple Mount are thought to have been major catalysts for the revolt
Supported by the Sanhedrin, Simon Bar Kosiba (later known as Bar Kokhba) established an independent state that was conquered by the Romans in 135 CE. The revolt resulted in the extensive depopulation of Judean communities, more so than during the First Jewish–Roman War The Jewish communities of Judea were devastated to an extent which some scholars describe as a genocide. However, the Jewish population remained strong in other parts of the land of Israel, thriving in Galilee, Golan, Bet Shean Valley, and the eastern, southern, and western edges of Judea Emperor Hadrian wiped the name Judaea off the map and replaced it with Syria Palaestina.
Commemoration
The victory was commemorated in Rome with the Arch of Titus, which depicts the valuables seized from the Temple, including the Temple menorah
The Flavian dynasty celebrated the fall of Jerusalem by building two monumental triumphal arches. The Arch of Titus, which stills stands today, was built c. 82 CE by the Roman Emperor Domitian on Via Sacra, Rome, to commemorate the siege and fall of Jerusalem The bas-relief on the arch depicts soldiers carrying spoils from the Temple, including the Menorah, during a victory procession. A second, less known Arch of Titusconstructed at the southeast entrance to the Circus Maximus was built by the Senate in 82 CE. Only a few traces of it remain today
In 75 CE, the Temple of Peace, also known as the Forum of Vespasian, was built under Emperor Vespasian in Rome. The monument was built to celebrate the conquest of Jerusalem and it is said to have housed the Temple Menorah from Herod’s Temple
The Colosseum, otherwise known as the Flavian Amphitheater, built in Rome between 70 and 82 CE, is believed to have been partially financed by the spoils of the Roman victory over the Jews. Archaeological discoveries have found a block of travertine that bears dowel holes that show the Jewish Wars financed the building of the amphitheater
Judaea Capta coinage: Judaea Capta coins were a series of commemorative coins originally issued by Vespasian to celebrate the capture of Judaea and the destruction of the Temple by his son Titus
In Jewish tradition, the annual fast day of Tisha B’Av marks the destruction of the First and Second Temples, which according to Jewish tradition, occurred on the same day on the Hebrew calendar.
In the centuries following the destruction of the Temple, some Jewish communities adopted a new Hebrew calendar that appointed the year of the Temple’s destruction as the starting point. In Zoara, located south of the Dead Sea, this dating system was uniformly used in the Jewish section of the cemetery One inscription, for example, belonging to a woman named Marsa, says she “she died on the fifth day, 17 days into the month of Elul, the fourth year of shemitah, 362 years after the destruction of the Temple.” This calendar system was used by other Jewish communities in the Levant during late antiquity, and later in the Jewish diaspora, serving to mark significant life events such as births and marriages
In Jewish and Christian eschatology
Main articles: Jewish eschatology and Christian eschatology
The Jewish Amoraim attributed the destruction of the Temple and Jerusalem as punishment from God for the “baseless” hatred that pervaded Jewish society at the time Many Jews in despair are thought to have abandoned Judaism for some version of paganism, and many others sided with the growing Christian sect within Judaism
The destruction was an important point in the separation of Christianity from its Jewish roots: many Christians responded by distancing themselves from the rest of Judaism, as reflected in the Gospels, which described Jesus as anti-Temple. Christians understood the events of 70 CE as a fulfilment of his prediction that the temple would be destroyed (in Matthew 24, Luke 21, Mark 13); some also saw it as a punishment of the Jews for their rejection of Jesus.
Jerusalem kept its importance in Jewish life and culture even after its destruction, and it became a symbol of hope for return, rebuilding, and renewal of national life The belief in a Third Temple remains a cornerstone
The Roman emperors changed the days of the Lord’s from 1st day to the 7 th day to
Mondays to Sunday
The months of the Lord from
A-bib or Nisan
Iyar
Sivan
Tammuz
Av
Elul
Tishri
Heshvan
Kislev
Tenet
She at
Adar
All the months of God in the bible scriptures has thirty days, no leap years as to the following verses from the bible scriptures
That
According to the bible scriptures there are no leap year according to the following verses
The bible calendar according to the bible scriptures
| Month Name | Month Number | Number of Days | Gregorian Equivalent |
| Nisan Or A-bib | 1 | 30 days | March-April 14. The Lord’s Passover The Lord’s New year according to the scriptures The feast of the unleavened bread |
| Iyar | 2 | 30 | April-May |
| Sivan | 3 | 30 days | May-June the feast of Pentecost |
| Tammuz | 4 | 30 | June-July |
| Av | 5 | 30 days | July-August |
| Elul | 6 | 30 | August-September |
| Tishri | 7 | 30 days | September-October 1. feast of Trumpet October 10. Feast of atonement October 15. 1.Feast of in gathering or end of year harvest 2. October 15. Feast of Booths 3. October 15. Feast of Tabernacle |
| Cheshvan | 8 | 30 days | October-November |
| Kislev | 9 | 30 | November-December |
| Tevet | 10 | 30 | December-January |
| Shevat | 11 | 30 days | January-February |
| Adar (Adar | 12 | 30 days | February-March |
| Adar | 30 | February-March |
Our God is not a God of confusion. All the Months in the bible are 30 days. For instance,
1260 years of the antichrists in preparation for falling away from God’s truth to the antichrists supremacy of elevating himself to the position of Pope or Papacy that was predicted by God is 1260 years divided by 30=42 months according to God’s spoken words in the bible calendar. In the book of revelation 11: 3 And I will giue power vnto my two witnesses, and they shall prophesie a thousand two hundred and threescore dayes (1260 days) clothed in sackcloth. Divide this by 30 days =42 days
People also ask.
How many days in a month according to the Bible?
History. In ancient times, twelve thirty-day months were used making a total of 360 days for the year. Abraham used the 360-day year, which was known in Ur. The Genesis account of the flood in the days of Noah illustrated this 360-day year by recording the 150-day interval.
A Biblical year has 360 days in Genesis and Revelation
In this study, we will see that the Biblical year has 360 days (having 12 months of 30 days each). The whole world thinks of a year as having 365.24 days, how can this be when God made His month to be 30 days in the bible from Genesis to revelation. But was it always like this? Many nations and cultures have used different days for their calendar ignoring God true calendars. The Jews use a lunar calendar, with an extra month slipped in every few years to sort things out again (much like we do with leap years). The Muslims are using a lunar calendar dating from an event in the life of Mohammed. Look at the history of our modern calendar.
Many changes were still made to the calendar as late as the 16th century AD. The Bible was written long before that. We thus ask the question, “Does the Bible use the same calendar as we do?” The logical answer is, “It is right to say God’s bible calendar is very accurate and most correct and that is why that the Biblical calendar is not the same as our current calendar”. The bible calendar is God’s spoken words and God’s doing which can never be wrong or changed.
The days of Noah
In Genesis Chapters 7 and 8 we read,
Genesis 7:11 In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.
12 And the rain was upon the earth forty days and forty nights.
24 And the waters prevailed upon the earth a hundred and fifty days.
Genesis 8:3 And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated.
4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.
The time from the 17th day of the 2nd month to the 17th day of the 7th month (a period of exactly 5 months), is 150 days. This implies that a biblical month has 30 days, and a Biblical year has 360 days.
(Please note that the Biblical calendar is not the same as our calendar. Even though it looks like this must be the 17th of February to the 17th of July (which also happens to be 150 days), the Biblical year starts somewhere in our month of March (at barley harvest time) when the Jewish year starts.)
But, read carefully, it is the “600th year of Noah’s life” which is dated from his unknown birthday. So we have absolutely no idea what month the starting day is.
The calendar in Revelation
The prophetic calendar in the Bible works in the same way.
Revelation 11:1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
2 But the court, which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.
3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, …
6 These have power to shut heaven, that it rains not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues…
Forty and two months is 1260 days. This once again implies that each month is 30 days, and a year is 360 days. God is always the same. God does not change, God will never change, so every feast of God is always the same as it was in the bible as it is today.
MALACHI 3:6 For I am the LORD, I change not. It very right at this point of this specific time of God’s words regarding the biblical calendar to be right and conclusive, let us use the calendar of the prayer of the prophet Elijah in James 5:17
(To get a clue who one of these prophets is, see James 5:17. “Elias (Elijah) was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.”
3½ years is the same as 42 months, is the same as 1260 days.)
Scriptural basis
The fact is that we cannot use a Gentile calendar known as the Roman or Gregorian, to compare with God’s own calendar. Romans and Gregorian calendar are based on human calculations. But the bible calendar are based on God’s calculations which can never be wrong or change In Isaiah we read that everything has to be according to the law and the testimony (the Word of God).
Isaiah 8:19 And when they shall say unto you, seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?
20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.
We are therefore living very dangerously if we use anything that is not Scriptural to explain the Scriptures. Even to the point of being associated with wizards and the occult!
Our calendar
There is another reason we cannot use Gentile years for Biblical prophecies. Julius Caesar only got the Gentile calendar correctly lined up in “the year of confusion” (45 BC), when he added 90 days to realign the calendar with the earth’s seasons. After that Augustus Caesar made a change involving a few days.
Pope Gregory 13th finalised the current calendar in AD 1582. He did this by adjusting the leap years at the beginning of each century. Ten days were removed from the month and October 4 was followed by October 15. All these changes make it almost impossible for anybody to determine exactly (i.e., to the day) any of the dates used in some prophecies. We can however safely and accurately work with the nearest part of a year.
It very right to show you some of the faces of the Emperors of the Roman empires
May the Lord Jesus Christ feed you with His truth amen
Juliana Joosabba
Tel 07943570809
Email christ2ndcoming@yahoo.com
Website www.jesuschristcomingforhischurchagain.com
