The Library on the Fall of Jerusalem around 70 CE

Evidences supporting the fall of Jerusalem around 70 CE can be drawn from different sources in historical archives. Horak explores the major events and strange happenings that befell Jerusalem during the deadly attack by the enemies. First, native Jews-Christians were brutally attacked by the enemy soldiers. Current research findings prove that the present-day Judaism differs from the renowned historic one. As a result, there is an emergent acknowledgment that there were separate groups or revelries within pre-70 C.E., most particularly in that of the Church of Jerusalem (Horak 31). The sources specify that some of these Jewish Christians assemblies prove more meticulously tied to the national organizations of Judaism, therefore, the 70 CE disaster influenced them more harshly than others. There are different facts concerning direct and indirect influences of the fall of Jerusalem on the Gospel of Mark.

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Events that occurred during 66 A.D. included the great rebellion of the primeval Judea Christians against the leadership of the Roman empire. The magnitude of the mutiny forced Emperor Nero to release a large troop of army soldiers to restore order and peace in the place of war. His intervention brought about a remarkable peace that prevailed the  until 86 A.D., doing away with the distressing rebellion in the northern province region. Consequently, the Romans got motivated and were committed to conquer the entire Jerusalem (Dewberry 315). At that time, Nero’s demise narrowed the gap of combating Jerusalem until the rise of Titus, who became the chieftain to the armies bound to attack Jerusalem fiercely.

The legions of the ancient Rome besieged the city of Jerusalem and instigated a gradual attack on the high walls safeguarding the Jewish citadel. By 70 A.D., the enemies had penetrated Jerusalem's exterior walls and created a methodical plundering of the whole Jerusalem. The attack ended in the incineration and demolition of the Temple, and this formed the most strategic scheme in their plot to destroy Jerusalem. Following the triumph, the Roman combatants massacred several people. Amongst those saved from death, several were caged and sent to labor in the excavations in Egypt. In addition, others were sent to other zones all over the territory to be slaughtered (Horak 34).

The intense rebellion that arose resulted in serious financial hardships for the enemies, since the war lasted for three more years and therefore, needed full financial support. The economic regression formed the major reason forping stop the war, especially the financial instability that befell the central base, Masada. A number of the massacred were diplomatic citizens, vulnerable and defenseless, killed in cold blood at the scene of the massacre. The mountain of corpses accumulated around the altar. Anderson states that Caesar had highly agitated soldiers who acted out of emotions and hatred towards their enemy. In addition, he went into the temple with his marshals and observed temple’s altar of the asylum together with its fittings. In a general notion, it greatly surpassed the current financial records in overseas nations and completely justified their impressive reputation (Anderson 57).

The fire lit on Jerusalem’s temple courts could devastate the Jerusalem temple. Just before the flames infiltrated into the inner temple,Titus presumed that it was still possible to salvage the building. He attempted to influence his people to extinguish the fire, commissioning Liberalius to beat up those who contravened his commands. However, the people gained enough motivation to face the war due to their reverence and fear of Caesar and complete hatred of the Jewish people.

Particular teachings well-preserved within the Пospel of Mark became somewhat outdated after the happenings of the 70 A.D. era. As a matter of fact, the battle that exploded in Caesarea in 66 A. D. proves the obsolescence of some teachings in Mark’s Gospel. The Greeks offered a sacrifice before the Jewish synagogue there, which resulted in a ferocious insurgency (Anderson 58). The Jews in Jerusalem protested and staged a successful attack on the Roman battalion. The Roman representative of Syria went to invade Jerusalem, but was met with a lot of confrontation that resulted in his withdrawal. Jewish chase turned the withdrawal into surrender, with approximately the whole Roman twelfth legion being devastated. The failed Roman attempt to attack Jerusalem could conflate the New Testament discourse, and this will be considered later. With reference to political and martial stipulations, this conquest persuaded the Romans to believe the gravity of the Jewish rebellion. Around this period, the Christian civilization in Jerusalem left to Pella in Jordan. 

In the synoptic Gospel of Mark, there are different descriptions regarding the fall of Jerusalem (Winn 31). It is in this book that Jesus gives prophesies concerning the fall of Jerusalem. According to Winn (31), there are additional peculiarities in the manner this prophesy is depicted in the Gospel of Mark. At this moment, it would be best to tackle the main passage that deals with the fall of Jerusalem, which is existent in Mark’s synoptic Gospel book. Jesus then proceeds to talk about his personal second coming within the discourse, and this forms one of the informative complications within the passage. It is challenging to unravel which parts suggest the fall of Jerusalem and the annihilation of the temple.

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Mark cites the pronouncements concerning the destruction of the temple within a short time, and the rebuilding. As stated by Edwards (334), the pronouncement originates from the mouth of Jesus in the Gospel of Mark, and it remains a charge at his trial. He faces accusation of his own sentiments that he will destroy the temple of God and reconstruct it within a time span of three days.

In conclusion, siege, rebellion and religious schism contributed a lot to the fall of Jerusalem around 70 C.E. However, there is another category of the New Testament discourse that is more challenging to align with a post-70 era. The citations in the discussion contain some circumstances that describe the toughest moments for Jerusalem in 70 A.D., coupled with its vulnerability. In the Bible, Peter is challenged regarding the prayer Jesus makes on payment of the two-drachma tax. These two-drachma was a tax collected to sustain the temple, and this resulted in both Jesus and Peter giving the money for the tax. Thus, it can be justified that Jerusalem faced challenging moments in the history of the Christian existence.

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