1/9/2020 Siege of Jerusalem (70 CE) - Wikipedia

Coordinates: 31°46′41″N 35°14′9″E

Siege of Jerusalem (70 CE)

The Siege of Jerusalem in the
Siege of Jerusalem (70 CE)
year 70 CE was the decisive event
of the First Jewish–Roman War, in Part of the First Jewish–Roman War
which the Roman army captured
the city of Jerusalem and destroyed
both the city and its Temple. The
Roman army, led by the future
Emperor Titus, with Tiberius
Julius Alexander as his second-in-
command, besieged and conquered
the city of Jerusalem, which had
been controlled by Judean rebel
factions since 66 CE, following the
Jerusalem riots of 66, when the
Judean provisional government
was formed in Jerusalem.

The siege of the city began on 14

April 70 CE, three days before the
beginning of Passover that
year.[3][4] The siege lasted for Progress of the Roman army during the siege.
about four months; it ended in
Date 14 April – 8 September 70 CE
August 70 CE on Tisha B'Av with
(4 months, 3 weeks and 4 days)
the burning and destruction of the
Second Temple.[5] The Romans Location Jerusalem, Judea
then entered and sacked the Lower
City. The Arch of Titus, celebrating 31°46′41″N 35°14′9″E
the Roman sack of Jerusalem and Result Decisive Roman victory
the Temple, still stands in Rome.
The conquest of the city was Main rebel Judean forces subdued.
complete on approximately 8 City of Jerusalem and the Temple of Jerusalem
September 70 CE. destroyed.

Josephus places the siege in the Further Roman expansion into the Levant
second year of Vespasian,[6] which Territorial Roman rule of Jerusalem restored
corresponds to year 70 of the changes
Common Era.
Belligerents
Roman Empire Remnants of the Zealots
Judean provisional
Contents government

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Siege Sadducees
Destruction of Jerusalem Pharisees
Aftermath
Peasantry Faction
Commemoration
Roman Idumaeans
Jewish
Commanders and leaders
Perceptions and historical
legacy Titus Simon Bar John of
Giora Gischala (POW)
In later art
Vespasian Eleazar ben
See also Simon †
References Strength
External links 70,000 15,000–20,000 10,000
Casualties and losses

Siege Unknown 15,000–20,000 10,000

According to Josephus, 1.1 million non-combatants died in Jerusalem, mainly
Despite early successes in repelling as a result of the violence and famine, but this number exceeds the entire pre-
the Roman sieges, the Zealots siege population of Jerusalem. Many of the casualties were observant Jews
fought amongst themselves, and from across the world such as Babylon and Egypt who had travelled to
they lacked proper leadership, Jerusalem wanting to celebrate the yearly Passover but instead got trapped in
resulting in poor discipline, the chaotic siege.[1]
training, and preparation for the He also writes that 97,000 were enslaved.[1]
battles that were to follow. At one Matthew White, The Great Big Book of Horrible Things (Norton, 2012) p.52,[2]
point they destroyed the food estimates the combined death toll for the First and Third Roman Jewish Wars
stocks in the city, a drastic measure as being approximately 350,000
thought to have been undertaken
perhaps in order to enlist a merciful God's intervention on behalf of the besieged Jews,[7] or as a
stratagem to make the defenders more desperate, supposing that was necessary in order to repel the
Roman army.[8]

Titus began his siege a few days before Passover,[3] on 14 April,[4] 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.[9][10] If the reference in his Jewish War at 6:421 is to
Titus' 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.[11]

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: John of
Gischala's group murdered another faction leader, Eleazar ben Simon, whose men were entrenched in
the forecourts of the Temple.[3] 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, overwhelming the sleeping Zealots and taking the fortress by late July.[3]

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After Jewish allies killed a number of Roman soldiers, Titus sent Josephus, the Jewish historian, 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' goals, possibly due in large part to the massive expansions done by Herod the 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.[3][10] 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 in a position 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.[12]

Josephus's account absolves Titus of any culpability for the

destruction of the Temple, but this may merely reflect his desire
to procure favor with the Flavian dynasty.[12][13]

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.[14] 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.[15][16] The Romans continued to Catapulta, by Edward Poynter
(1868). Siege engines such as this
pursue those who had fled the city.
were employed by the Roman army
during the siege.
Destruction of Jerusalem
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.[17]

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Josephus had acted as a mediator for the Romans and, when

negotiations failed, witnessed 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 The Siege and Destruction of
demolish the entire city and Temple, but should leave Jerusalem, by David Roberts
as many of the towers standing as they were of the (1850).
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.[18] Stones from the Western Wall of the
And truly, the very view itself was a melancholy thing; Temple Mount (Jerusalem) thrown
onto the street by Roman soldiers
for those places which were adorned with trees and
on the Ninth of Av, 70
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.[19]

Josephus claims that 1.1 million people were killed during the siege, of which a majority were Jewish.
Josephus attributes this to the celebration of Passover which he uses as rationale for the vast number
of people present among the death toll.[20] Armed rebels, as well as the frail citizens, were put to
death. All of Jerusalem's remaining citizens became Roman prisoners. After the Romans killed the
armed and elder people, 97,000 were still enslaved, including Simon bar Giora and John of
Giscala.[21] Simon bar Giora was executed, and John of Giscala was sentenced to life imprisonment.
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Of the 97,000, thousands were forced to become gladiators and eventually expired in the arena. Many
others were forced to assist in the building of the Forum of Peace and the Colosseum. Those under 17
years of age were sold into servitude.[22] Josephus' death toll assumptions were rejected as impossible
by Seth Schwartz (1984), as according to his estimates at that time about a million people lived in
Palestine, about half of whom were Jews, and sizable Jewish populations remained in the area after
the war was over, even in the hard-hit region of Judea.[23] 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.[22][20]

Many fled to areas around the Mediterranean. According to Philostratus, writing in the early years of
the 3rd century, Titus reportedly refused to accept a wreath of victory, saying that the victory did not
come through his own efforts but that he had merely served as an instrument of divine wrath.[24]

Aftermath
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.[25] 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.[26] With the fall of Masada,
the First Jewish–Roman War came to an end.

Commemoration

Roman
Judaea Capta coinage: Judaea Capta coins were a series of commemorative coins originally
issued by the Roman Emperor Vespasian to celebrate the capture of Judaea and the destruction
of the Jewish Temple in Jerusalem by his son Titus in 70 CE during the First Jewish Revolt.[27]
Temple of Peace: 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 Menorah from Herod's Temple.[28]
Flavian Amphitheater: Otherwise known as the Colosseum built from 70 to 80. Archaeological
discoveries have found a block of travertine that bears dowel holes that show the Jewish Wars
financed the building of the Flavian Amphitheatre.[29]
Arch of Titus: c. 82 CE, Roman Emperor Domitian constructed the Arch of Titus on Via Sacra,
Rome, to commemorate the capture and siege of Jerusalem in 70 CE, which effectively ended the
Great Jewish Revolt, although the Romans did not achieve complete victory until the fall of
Masada in 73 CE.[30]

Jewish
Tisha B'Av

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Perceptions and historical legacy

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.[31] Many Jews in despair are
thought to have abandoned Judaism for some version of paganism, many others sided with the
growing Christian sect within Judaism.[23]:196–198

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 some believe portray Jesus as anti-Temple and view the destruction of the temple as
punishment for rejection of Jesus.[23]:30–31

In later art
The war in Judaea, particularly the siege and destruction of Jerusalem,
have inspired writers and artists through the centuries. The bas-relief
in the Arch of Titus has been influential in establishing the Menorah as
the most dramatic symbol of the looting of the Second Temple.

Siege of Jerusalem A fourteenth century Middle English poem.[32]

The Franks Casket. The back side of the casket depicts the
siege.[33]
The Destruction of the Temple at Jerusalem by Nicolas Poussin
(1637). Oil on canvas, 147 × 198.5 cm. Kunsthistorisches Museum,
Vienna. Depicts the destruction and looting of the Second Temple
by the Roman army led by Titus.[34]
The Destruction of Jerusalem by Titus by Wilhelm von Kaulbach 'Siege and destruction of
(1846). Oil on canvas, 585 × 705 cm. Neue Pinakothek, Munich. An Jerusalem', La Passion de
allegorical depiction of the destruction of Jerusalem, dramatically Nostre Seigneur c.1504
centered on the figure of the High Priest, with Titus entering from
the right.[35]
The Siege and Destruction of Jerusalem by the Romans Under the Command of Titus, 70 by
David Roberts (1850). Oil on canvas, 136 × 197 cm. Private collection. Depicts the burning and
looting of Jerusalem by the Roman army under Titus.[36]
The Destruction of the Temple of Jerusalem by Francesco Hayez (1867). Oil on canvas, 183 ×
252 cm. Gallerie dell'Accademia, Venice. Depicts the destruction and looting of the Second
Temple by the Roman army.[37]

See also
Council of Jamnia
Fiscus Judaicus
Flight to Pella
Herod's Temple
Holyland Model of Jerusalem
Jesus ben Ananias
Kamsa and Bar Kamsa
Preterism
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Robinson's Arch
Royal Stoa (Jerusalem)
Siege of Jebus
Solomon's Temple

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External links
The Temple Mount and Fort Antonia (https://web.archive.org/web/20050601073725/http://askelm.
com/temple/t980504.htm)
Map of the siege of Jerusalem (http://preteristarchive.com/JewishWars/gs-siege.html)

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