"Bible Chronology" (published in April, 1974). Part I - Chronology of the Divine Plan of Ages

 

 

THE TIMES OF THE GENTILES

 

Hitherto known chronological calculations led the most far off till 1914/1915. The events related to this year were expected for nearly 40 years. The World war, by which the year 1914 was clearly marked, was the evidence that the calculations were correct. Nevertheless the exaltation of the last members of the Church before this time – how this was expected – did not happen. Moreover, the work of pronouncing of the Truth was continued after the war farther and it still continues.

It turned out that these expectations were premature, so we should wait for fulfillment prophetic events in the future.

Many things was fulfilled since 1914. So far we survived the Second World War (1939-1945); we watched the great sufferings of the Jewish nation, as well as coming into being the state of Israel.

Had the Bible chronology to lead God's people only 1914 A.D. only, and farther not? We have the promise in God's Word: "But the path of the righteous is as the dawning light, that shineth more and more unto the perfect day" (Prov. 4:18); and: "Thy word is a lamp unto my feet, and light unto my path" (Psa. 119:105). The torch gives the light forward, so we infer that the Bible chronology is able to shed the light on all important events being on the way of our pilgrimage. It will to accompany us and it will lead us according to the promise: "unto the perfect day," that is as much as our yearnings will fulfill at the end of our pilgrimage. Then what we see by faith now, we will see the "face to face" (1 Cor. 13:12).

The anticipations of the things having to fulfill in the year 1914/1915 were based on the calculations of the "Times of Gentiles" and on the comparison of the "both the houses of Israel." Volume II of the "Studies in the Scriptures" explains both the subjects:

(1) "The Times of the Gentiles" – page 73

(2) "The Parallel Dispensations" – page 201

From the lesson contained in second volume of the Studies in the Scriptures, and from the article of brothers Edgar, titled "The Dominion Parallels," placed in this book, we found out that the two periods so-called the "Times of Gentiles" and "Seven times" of punishment have elapsed convergently in the same time of 2520 years. These periods have the same beginning in 606 B.C., and the same end in 1914 A.D. Almost 40 years prior to the year 1914, it was expected the fall of antitypical Babylon, and soon after this – of the establishment the righteous reign of Jesus Christ, that is antitypical Cyrus (sun).

Why great Babylon had not fallen in 1914? The cause was simple – ancient Babylon did not fall in year 606 B.C., but at the end of seventy years of desolation prophesied through the prophet Jeremiah (Jer. 25:9-12). Edict of Cyrus, which announced the freedom, was given after seventy years of desolation, in 536 B.C. This event points out the year 1984 (look diagram No. 3).
 

 

1914  +  70  =  1984

 

 

 

It was just before the fall of Babylon that the vessels of Jerusalem's Temple were profaned on the king Belshazzar's feast. During the feast the handwriting of Divine sentence appeared on the palace wall, which the wise men, Babylonian and Chaldaeans, could neither read nor the more explain. The prophet Daniel executed this task (Dan. 5:25-28). We perceive something special in the words of this judgment.

That judgment sounded: "Mene, mene, tekel, upfarsin." These words mean in Chaldaean: "Mina, mina, shekel (hebr. sekel) and a half mina". These units there were at usage as money as well as weight measures.

So: 1 mina = 50 shekel       1 shekel = 20 gerah

Because the inscription hints the calculation, so Daniel explained: "God hath numbered thy kingdom, and brought it to an end." Because shekel is 50 times lighter than mina, so Daniel explained: "thou art weighed in the balances, and art found wanting." Because the half of the mina suggests it destruction or division, so Daniel explained: "thy kingdom is divided, and given to the Medes and Persians."

Notwithstanding, except principal explanation, there is particular numerical connection of these units, which is helpful in our considerations. What number will we receive, if we change the units of the weight, or monetary units, enumerated in the Divine judgement into the smallest units?
 

 

1 mina   =  1000 gerahs
1 mina   =  1000 gerahs
1 shekel =      20 gerahs
0,5 mina =    500 gerahs
           In all 2520 gerahs
 

 

The number "2520" represents the quantity of years, from the fall of ancient Babylon, till the fall of great Babylon. This will be at the end of 70 years, which you should count from 1914.

Cyrus issued the edict in the first year of his reign, i.e. in 536 B.C., which, according to the Jewish count, began in the autumn of 537 B.C. Fall of Babylon could take place, how historians say (see the notices, relating to the period 70 years of desolation, part 1) in 538 B.C., what would point out on 1982.
 

 

JEZEBEL

 

Jezebel represents the apostate Church of Rome, papacy, Babylon (Rev. 2:20). (See: Volume II of Study in the Scripture, the comparative composition, p. 256).

The second Book of Kings, the chapter 9, states that Jezabel was killed in the revolution, whose commander was Jehu. It occurred after the death of the king Ahaziah soon, who reigned from 905 to 904 B.C., that is one year.

The year A.D. 539 is the date of establishment of the small "horn" or "the desolating abomination" (Dan. 7:8, 11:31; see: Volume III, page 76). Therefore, there were 1443 years, which elapsed since 904 B.C. till 539 A.D. elapsed 1443 years:
 

 

904  +  539  =  1443

 

There are also 1443 years from 539 A..D. till 1982 A.D.
 

 

1982  –  539  =  1443

 

 

 

The evidence, mentioned above, strengthens very much expectation, that the fall of Babylon will happen after the year 1914 at the very end of the 70-years' period.

We have read at the preface of Volume II, as follows: "This Volume sets forth, what its author has been preaching for over forty years, that the 'Times of the Gentiles' chronologically ended in the fall of A.D. 1914. The expression, 'Times of the Gentiles,' in Bible usage signifies the years, or period of time, in which the Gentile nations of the world were to be permitted to have control, following the taking away of the typical kingdom from natural Israel, and filling the hiatus between that event and the establishment of God's Kingdom in the hands of Messiah – 'whose right it is' (Ezek. 21:27).

We could not, of course, know in 1889, whether the date 1914, so clearly marked in the Bible as the end of the Gentile lease of power or permission to rule the world, would mean that they would be fully out of power at that time, or whether, their lease expiring, their eviction would begin. The latter we perceive to be the Lord's program..."

As Israel entered period of the special punishment in 606 B.C., which ended in 536 B.C., when 70 years elapsed, similarly the reign of the Gentiles entered period of particular difficulties in 1914 B.C, also 70 years long, which will terminate in 1984. Since that year Christ will be bestow people the freedom as "Cyrus" (Sun) and then the Kingdom of Christ will come.

This is the quotation from the book titled "What Pastor Russell said", page 83: "Now then, when will Christ's Kingdom come? Well, we answer, not until these great kingdoms have reached their culmination. What will that be? That will be the end of the Gentile Times."

If the author of the Study in the Scriptures ever called off calculations relating to the Times of Gentiles? This is the quotation from the preface mentioned above: "Our mistake was evidently not in respect to the ending of the Times of the Gentiles..." This written was October 1, 1916, this is the same month in which he died (31 October).
 

 

THE PARALLEL DISPENSATIONS

 

Theme "The parallel dispensations" is described in Volume II, p.p. 201-248. The author compares in this lecture "The two houses of Israel" (Isa. 8:14).

The First House was Israel according to the flesh, Jewish nation, whose the national existence has began in 1813 B.C. Then, at the time of Jacob's death, his sons were named "the twelve tribes of Israel." For the first time this name occurs in the Scripture in Gen. 49:28-33. Therefore, from Jacob's death (1813 B.C.) till our Lord's death in the spring 33 A.D. lasted 1845 years long period of divine favour for Jews.

Existence of the Second House, that is of spiritual Israel, has began from the death of our Lord's. After the twelve Apostles' death, spiritual Israel went away from primitive principles and formed the house of nominal Christianity. The period of divine favour for the second house is also 1845 years long, from the spring 33 A.D. till the spring 1878 A.D.

At the end of the Jewish period, system of nominal Christianity has been rejected by our Lord. It took place when the Lord entered Jerusalem triumphantly, riding on a foal, the young of a she-ass. He presented himself to Jews as the king then, and was crucified in several days after this. Similarly it happened at the end of period of divine favor for nominal spiritual Israel. The Lord gave to know by his truth, that He is present for the second time as the King. Christianity, however, has refused this truth. Therefore, from this time sounds the call: "Come out of her, my people!" (Rev. 18:1-4).

The teaching about "Double" is basing on three texts of Scripture. Two of them, Jer. 16:18 and Isa. 40:1, 2, have foretold punishment in "double" of Israel for all sins of it. Third text, Zech. 9:9-12, defines the middle of the "Double" period. This way reveals the division of history of the Israel into two even periods. Each period is 1845 years long. The first period, from Jacob death till the Lord death, was period of the favour. The second of them, from the Lord death till 1878 A.D. is the period of disfavour.

The Congress of Berlin, a meeting of the European Great Powers' and the Ottoman Empire's leading statesmen, took place in Berlin in 1878. It was lord Beaconfield (Benjamin Disraeli, Jew), English Prime Minister, who played main role on the this Congress. In result of the Congress the improvement of conditions for Jews in Palestine took place, and the way to the motherland has been paved, because England embraced the general protectorate over the Asiatic provinces of Turkey.

In the same time, independently from different Christian denominations, the centres of the faith, that Jesus was Christ, came into being among the Jews in Russia. It were, Joseph Rabinovitch and Jacob Szeinman, Polish Jews, who founded them. It happened in this time also, that the professor Delitzch translated on Hebrew The New Testament.

The first Zionist Congress, organized by Dr. Theodore Herzl, was held at Basel in 1897. In his diary Herzl wrote down the following words: "At Basel, I created the Jewish State. If I said this out loud today, I would be answered by universal laughter. Perhaps in five years, and certainly in fifty, everyone will realize it." On 29 November 1947, the United Nations General Assembly undertook the resolution about creation the state Jewish. In eyes of Jews Herzl is the second Moses. Long ago, Moses brought Jews out of Egypt, Herzl made contemporarily similarly, when he brought them out of various countries and directed to Palestine. They however do not see so far the One, who is the main cause of their return to the promised land, and who has all possibilities of the realization of his splendid Plan.

 

In 1910, Brother Russell toured a Palestine and spoke to Jews. After return he was invited to the New York Hippodrome, where he addressed 4000 Jews. He also spoke at the Academy of Music in Brooklyn, and also in England, in the Royal Albert Hall. Near the five thousands orders were sent within two weeks for his sermons containing the subject: "Comfort ye, comfort ye my people (...) Speak ye comfortably to Jerusalem (...) that her warfare is accomplished, that her iniquity is pardoned, that she hath received of Jehovah's hand double for all her sins" (Isa. 40:1, 2).

From the teaching about "double" we found out, that the year 1878 was the turning point in the history of the Jewish nation. From this time, God began the work of gathering Israelites together to the land promised for Abraham and his seed (Jer. 16:13-18).
 

 

 

 

The teaching about "The parallels of the Harvests" is the supplement of the teachings about "The parallel dispensations." This knowledge is the most timely today, because it delivers us such facts to considering on which the attention was not directed previously. Jesus disciples manifested lively interest in the God's Kingdom, the second presence of the Lord, the end of the age and the time of destruction of the Jewish temple which was their national pride (Matt. 24:1-3).

The Gospel according to Matthew, the chapter 24, enumerates several signs, which our Saviour mentions in the answer on disciples question. Verses 32-33, are pointing out as the sign the tree figs, which is rejuvenating and leafs. In the nature such greenery is the signal of nearing the summer. In antitype it is evidence, that the "Kingdom of God is near," that it is "at the very door." The evangelist Luke gives additional sign, namely, that the gemmation of different trees, except the figs tree, is also the sign of nearing of the God's Kingdom (Luke. 21:29-31).

It is not difficult for these, who are studying the Scripture to understand, what means the fig-tree. Our Lord told the parable about the fig-tree, which by three years did not bring the fruit, but it still was the object of the patience of the farmer, who told to cover it with the manure, and to expect the fruit in fourth year. Alas, the tree did not yield fruit also in fourth year (Luke. 13:6-9).

This fig-tree pictures the Jewish nation. Our Lord, from baptism in the Jordan, watched that nation for three years. In the half of fourth, on the day 10 Nisan, Jesus entered Jerusalem as the king. The people sang: "Hosanna to the son of David," however the chief priests and elders decided to kill him as the "Passover Lamb." In several days later, the people, instigated by the elders, also were shouting to Pilate: "Crucify him!"

Briefly after famous entering Jerusalem, Jesus cursed the fig tree growing near a road, because it did not have the fruit for him (Matt. 21:1-20). When the Jewish people rejected their Messiah, they proved that they did not possess the fruit of the justice, and in this way they decided that they had to wither as the nation.

This was the hard experience for Jews, when they saw Jeruzalem encircled by army of Rome (69) and when they saw their temple ablaze (70). The Lord words were fulfilled: "not one stone will be left upon another." During second siege of Jerusalem one million people were perished; 40,000 died from the pestilence, 97,000 went to captivity. Several thousands of dead bodies were found in undergrounds. These unhappy people probably killed oneself alone, or they put to death oneself mutually. Table, candlestick and rolls of Moses' law – holy tackles of the temple – were transported to Rome.

Students of the Scripture, who lived before 1914 and 1915, understood the foregoing events as the end of the harvest of the Jewish Age and the destruction of the national existence of Jews.

In Volume II, page 248, at the end of the comparing list of the Mosaic and Christian Dispensations, under the headline: "First work of the King, Judgement," we read:

"Nominal Jewish House Rejected; Literal Temple Cleansed (Matt. 20:18; 21:5-15; 23:37; 24:2). Entire Destruction of Jewish Polity, accomplished in 37 years after being Cast Off – or 40 years From the Beginning of the Harvest – A.D. 70.

Nominal Christian House Rejected; Spiritual Temple Cleansed (Pet. 4:17 Rev. 3:16 Mal. 3:2). Entire Destruction of Nominal Christendom, accomplished in 37 years after being Cast Off - or 40 years From the Beginning of the Harvest – A.D. 1915."

Calculated on this basis the year 1914/1915 corresponds to date of end of "The Times of Gentiles" (1914). There can be anyone surprised now, that at this indicated time, the destruction of nominal Christianity at the great tribulation were expected? Taking this thing exactly, the length of the harvest of the Gospel Age led till 1914/1915 and 1918.

From the sacrificing of the Lord Jesus in the Jordan, in the Autumn 29 A.D., till the first siege of Jerusalem (69) it elapsed 40 years.
 

 

69  –  29  =  40

 

From the sacrifice of our Lord till the destruction of the temple (70) it elapsed 41 years:
 

 

70  –  29  =  41

 

From the beginning of the second presence of the Lord – autumn 1874 A.D., till 1914 it elapsed 40 years:

 

1874  +  40  =  1914

 

From the beginning of the second presence till 1915 it elapsed 41 years:

 

1874  +  41  =  1915

 

(See Volume II, page 219 and Volume III, page 243)

Last fortress, Masada, fell in 73 A.D., what had the place in three years from the destruction of the Temple (70) and it points out in the parallel on 1918.
 

 

1915  +  3  =  1918

 

Brother Russell took this correction into consideration at his article titled, "The Harvest is not ended." (W.T. 5950/1916)

However, the existence of the Jewish nation in their motherland did not end in the year 70 A.D. (Volume II, page 304).

 

 

✽  ✽  ✽

 

The book "The History of Israel" by Giuseppe Ricciotti describes the farther history of this nation (excerpts from Polish edition; PAX Warsaw 1956; pages 850-855).

"In the first thirty years of the second century after Christ the traces of the defeat of 70th have disappeared there probably. We do not have the knowledge about the material conditions of Jerusalem. It is very probable however, that its native population also grew up considerably in the comparison with first years after 70. Owing to the tolerant indifference of the powers of Rome some districts of that city were rebuilt partly. In other words, the holy city of Israel could again become the strong Jewish centre, although existing among ruins, kept so far officially. The temple so far also stayed in rubbles but in spite of the destruction it was still the holy place. Therefore it was the aim of devout Israelites pilgrimages, for example of the famous Rabbi Akiva.

After the Trajan, which died on 8 August 117, Aelius Hadrian sat upon the throne. External politics of the new emperor and the politics of his predecessor, Trajan, from the beginning were different (...)

As the indefatigable traveller, Hadrian toured all countries belonging to the empire, from Britain for Teb in Egypt, from Mauritania as far as Danube. In the spring 129 A.D. he was at Ephesus and, from there, he travelled Minor Asia and reached Euphrates. Then he arrived to Antioch. The first months of 130 A.D. he spent at Palmyra. From there, he moved by Judea to Arabia, and in the autumn of the same year he came to Egypt. Having reached to Teb, and coming back to Alexandria then, he arrived to Cyrene to repair destructions caused by the Jewish revolt. He was again in Syria in the year 131.

The aim of all these his trips was to have an eye examining, on the borders of the state for necessary devices to the protection of the empire, and inside, for the devices assuring the prosperity of the population and the total rebirth of the Roman state. He traveled, therefore, accompanied with the slim retinue of the slaves and soldiers, but with the large squad of the builders, geometers and different experts which had to examine the situation on the place and to project necessary works. Wherever he passed, buildings and the constructions of the various kind, water-pipes and theatres, streets and ramparts came into being very quickly. The title, restitutor, that is, 'restorer' of the many localities, on which he deserved completely, was minted on coins with his effigy.

His trip after Palestine was only one of the points of this spacious programme. He also decided to be the restorer of those countries. Indeed, Petra, the capital of Arabia Nabatean took the surname Hadrian Petra after his visit. Ones can see the Hadrian's buildings in Gaza, Caesarea, Tiberias. In Judea however, the great ruin which he should have rebuilt was the capital – Jerusalem. It is why, Hadrian, during his tour of Judea, commanded the complete reconstruction of it and named it Colonia Aelia Capitolina. The new city had to possess from now typically Hellenistic character according to the spiritual culture of the ruler, who designed it. Suitably to Hadrian religious opinions – who treated the Roman holinesses with the great pietism and disdained the alien ones – Jerusalem had to possess Jupiter temple on the place of the temple Jahwe.

One can easily imagine the impression, which in the minds of Jews made such sacrilegious project. All the while, when Jerusalem was officially skipped by Roman powers, ones could it gradually and secretly rebuild. One could even keep the undefined hopes and look out for favourable circumstances, when on some day permission will be given on the reconstruction of the temple. It seems be the sure thing that this blissful hope was expressed already then by Jews in the face of Hadrian. Author of the Sibylline Prophecies, Jew from Alexandria, considered that Hadrian is the new Cyrus, who had the name of the (Adriatic) sea, which therefore by his wisdom and power will renew all. So, to him the priests of Jahveh should approach, to get the opportunity of the reconstruction of the Jerusalem's temple. The hopes of the sibylic poet apparently were basing on this fame of the restorer, which Hadrian propagated around oneself. If that new mister, who was conciliatory so and who cared so about prosperity of his serfs and who rebuilt so many public buildings, could leave the largest treasure of Israel, its temple in the ruin? Surely not; the reconstruction of the temple surely will be executed.

And prophecies really were to fulfill. Sibyll however was right as for the reconstruction only, but have committed horrible mistake as for the way of materialization of his prophecy. Unfortunately, Hadrian, instead of to be new Cyrus, he unknowingly has become new Antiochus Epiphanes. The decree, which ordered building of Aelia Capitolina, with suitable to this name the Jupiter's temple, was the desecration of the temple, but not the anticipated consecration of it again.

And this heavy blow was not sole. In the same time probably (we do not possess exact dates) Hadrian issued the decree forbidding the circumcision. It was only consequence and the farther applying of the principles, settled in the Roman law, that Roman lawyers submitted this decree to Hadrian's signature, and that the emperor confirmed it. Already long ago, Domitian forbid the castration; now Hadrian strengthened this prohibition, classing this act as crime deserving on the punishment of the death. The aim of prohibition was doubtless, to prevent of maiming of korybantes, so frequent in oriental cults, and to protect morality of customs in the face of others widespread practices as well. The new regulation of Hadrian went out after this decree, in which the circumcision was compared with the castration, and therefore it was subjected to the same punishment (...)

None should not however suppose that this decree was directed against Jews especially. Hadrian didn't intend particularly to abolish ancient Jewish custom. He also was not politically so imprudent to bring about their indignation purposely. Jews were not sole serfs of the empire, which practised the circumcision, at last (...) Hadrian decided to abolish in the entire empire the custom, which from standpoint of his subtle Hellenistic culture seemed to him barbarian and inhuman. Jews felt obviously offended by the intention of this decree.

Both the decree of Hadrian relating to Aelia Capitolina and his decree relating to the circumcision are usually quoted separately, as the motives of the Jewish uprising (...) one can put these decrees together in order to consider them both as the reason of the revolt.

But even both these decrees taken together do not explain the sufficiently desperate revolt, unless we will take into consideration the spiritual mentality of the insurgents. After the defeat 70, and the more, after the fall of the uprising at the times of Trajan, Palestinian Jews were lasting in the condition of the almost abnormal, frantic excitement. The cup of Jehovah's wrath was drained already to its dregs (see Isa. 51:17) and none could longer wait. After emptying of this cup, had to come now consolation. The humiliation, which Jehovah's nation experienced of the Rome's hand was very heavy, but this was already doubtless last. The Messiah stood in the door at present; the flood of the disasters which for ages raged over the nation more and more strongly was most apparent evidence of this. Jews now lived only in the expectation of the final triumph, lasting from the month on the month, from the day on the day, from the hour on the hour. Burning torches were always kept in the hand, their hips were tied always around; the smallest signs were traced which might signal the great arrival, and minds exhausted in the paroxysmal tension.

Signs appeared at last. They were them: the decree about building of pagan Aelia Capitolina and decree about the ban of the holy circumcision. The general fire flared up then, the revolt of desperate people broke out.
 

 

BAR-KOKHBA

 

Hadrian, having finished the visit in Egypt, arrived to Syria. As long as he was staying there, the quiet lasted in Palestine; when however he left to Greece in year 132, the revolt began. The bitterness of Palestinian Jews, influx of Jews from diaspore, experience of previous uprisings, whose memory still was alive, caused that this last fight of Judaism against Rome had been long and bloody, similarly as in 70, and maybe in larger yet the degree. Unfortunately, while we possess detailed story of the eye witness, Flavius Josephus, about year 70, we have only sporadic and very general messages about this last revolt.

The very personality of Jewish commander presents itself mysteriously. His name is not even settled. Simon was this commander. On his coins is minted the inscription: THE SIMON PRINCE (nasi) of IZRAEL. In the writings of rabbis however he has the different nickname than that is in Christian sources; the first ones call him always Ben or Bar-Kozeba, the last meanwhile, Bar-Kokhba. This second nickname, namely the 'son of the star', has surely the messianic meaning, according to the verse from Num. 24:17, on which Rabbi Akiba based, when he announced Simon to be the Messiah. First nickname Bar-Kozeba is unclear. Maybe, it was the usual Semitic patronymic nickname – 'son of Kozeba,' and Kozeba would be then the father's Simon name. However, the nickname marking the origin could also be this: 'the son [that is coming] from Kozeba,' namely from locality Kozeba, mentioned in 1 Chron. 4:22, which was situated on the territory of the tribe of Juda. This last explanation seems very probable (...)

Bar-Kokhba, through his activity from the very beginning, when he encouraged to the uprising and directed revolt, managed surely to win the authority. The warlike and victorious king the Messiah, waited by masses with so desperate longing, appeared at last. None could also have doubt that just Simon was this Messiah, since when decided about this the scholar this measure as Akiba. The rabinical tradition does not mentions about the miracles of Bar-Kokhba, which he did to confirm his mission. It is Christian tradition however, which mentions about them. According to it, the commander of the revolt, desiring to be perceived as the wonder-worker, took the burning oakum to the mouth, and then breathed out the flames. The Christian sources are stating also, that he persecuted and killed Palestinian Christians, because they did not fight together with him against Romans and did not deny the belief in the messianic mission of Jesus Christ and refused to recognize the mission of Simon (...)

When insurgents began their operations they adopted the desert as the foothold first of all; similarly to the former tactics Maccabees. They settled there at first, and then fortificated the rocks thoroughly, clefts, and especially the caves, digging tunnels under ground, joining both the caves between oneself, and with the points of the defence as well. In other words it was the true positional war, with tactic hit-and-run. In the face of this tactic the regular war workings of Romans was effective much less than on the open field.

That hit-and-run war, which flared up in the whole country, was accepted with the enthusiasm by the local population immediately, and Judea became the field of the battle grooved through the trenches. The international Jewish diaspora, which always had eyes faced to Palestine, seeing such powerful uprising were woken up with the largest hopes and it sent the words of the encouragement and reinforcements doubtless, 'because this event, one can say, stirred up all the world'. (...) The legate of Palestine, Tineius (Tyrannus) Rufus, was defending himself with armies at his disposal and another ones, which came to him with help, and he executed great slaughters among armed and helpless. When, however, the storm of the revolt was rising on strength continually, the legate, not having waged down in the field no battle, gradually withdrew himself from the country entirely occupied by uprising. During that retreat he was experiencing heavy losses at the passage through the strengthened posts in the wilderness. Insurgents probably took over Jerusalem after beginning the warfare soon.

On the occasion of this event, Bar-Kokhba ordered to mint coin commemorating the beginning of the new era since the year of the regaining of the holy city. New coins (they were equipped with the insurgents emblems, but almost always it were Roman coins, which had been melted to this aim). In large quantity they have been marked year 1, or 2, and then inscription: THE REDEMPTION of ISRAEL or TO THE FREEDOM of JERUSALEM (or) ISRAEL. We also find out coins from this epoch with the inscription: ELIEZER PRIEST, what lets infer that Bar-Kokhba gave the right to minting of the coin to the high-priest of this period, granting him this power, which, until the Roman conquest, was always connected with his office; obviously now, when the 'heyday of times' came, the high-priest's ordinary power was subordinated to extraordinary power of the 'messiah', Simon Bar-Kokhba.

Bar-Kokhba, during his short reign, began probably temporary reconstruction of the temple, and maybe also restored partly the liturgical service. In this matter however there is the lack of sure and clear testimonies.

One can compare success of Bar-Kokhba with overflowing mountain stream, in which strength of the current is violent but transitory. When first moment of exultation passed, the enthusiasm of masses pressing forward had to dim in the face of the iron organization of Rome. The legate of Syria Publius Marcelus came with the help to his colleague from Judea, but – as it seems – without the larger success. Armies were collected from various sides then, probably four legions, strengthened with auxiliary armies and covered on the sea with the Syrian fleet. For the execution of new war operations, Hadrian called in from Britain the best commander of entire empire, namely Julius Severus. The emperor himself arrived – what seems be doubtless – to watch this war spectacle and he employed architect Apollodor to make plans of attack for the aim of conquest of caves and of different points fortificated by insurgents on terrains not inhabited. At all events Hadrian was surely in Rome on 5 May 135. It lets to suppose that he left Judea, when he saw, that matters already stepped on the road to success under the command of Julius Severus.

Repressions were however difficult to the execution, whereas the defense was the most persistent. There were no great battles, but any number of clashes, sieges, conquests, which destroyed step by step the power of Bar-Kokhba. Julius Severus mastered first of all the main routes and separated from oneself various concentrations of insurgents. In result Bar-Kokhba stood up in the face of food shortages soon. Among defenders of fortificated caves many died – how it seems – when got bitten by venomous snakes. The writings of rabbis enumerate 52 or 54 fight which took place during the entire campaign. Jerusalem was already destroyed long ago, therefore now the city was not able to fight off Romans attacks as strongly as during emperor Tytus. Even if we want refer the construction of fourth wall to the period Bar-Kokhba, this hasty building could not surely survive long in the face of Roman siege machines. The capital fell automatically, so to say, when Romans conquered neighbouring terrains.

Bar-Kokhba at last shut up in the last fortress, which was remaining in his hand, namely in fortress Betar, today's Bittir, 12km southwest of Jerusalem. There he was besieged and, after some resistance, he was defeated and killed; this probably took place in first half 135. The uprising it lasted a little over three years.

Suppression of the revolt brought about heavy losses to Romans, whereas for Jews they were simply extermination without the comparison larger than in Titus day. To such conclusion we come on the basis of general accounts of Dio Cassius and other mentions.

One can infers enough about Romans losses from the written report from the expedition, which Hadrian sent to the senate. He skipped in it the usual preliminary formula, which spoke, that emperor and army are well. The well doubtless only emperor was, but not the army which survived so heavy campaign. Such importance was attributed in Rome to this victory, that Hadrian assumed again the emperor title; it had place at second half 135 A.D.

What concerns Jews and Judei, 50 fortresses and 985 inhabited centres was conquered and destroyed. It is alleged, that 580,000 people perished in the battle, and even more died as a result of war troubles. Jewish slaves were sold on markets in Hebron and Gaza and Egypt, and they were not counted at all. The abundance of this goods lowered prices to this degree, that the price of a horse and the slave were almost the same. The most prominent persons from among the supporters of Bar-Kokhba were obviously killed, and amid them rabbi Akiba. Having considered all this, one can understand the statement of Dio Cassius, that entire Judea has almost become the desert.

Having transformed the country into the desert Hadrian resumed his previous project, in order to become this time the restorer once again, and already without no obstacles he proceeded to building of Aelia Capitolina. Presuppositions of the town-planning reconstructions were the total denial of former Jerusalem – holy city Jehovah. It was Hellenistic city built now according to the completely different plan than primitive, with baths, theatre and ordinary Roman public buildings. On the south gate of the city leading towards Bethlehem was placed as the trophy the sculpture picturing the hog. Wild boar was in fact the emblem of the X legion called the Fretensis which was stationed in Jerusalem after the catastrophe 70. In this way this effigy still reminded the of reigns Roman power over Jerusalem. What a horrendous sarcasm however: that emblem over this city!

In respect of religion Aelia Capitolina was already at the very presupposition the pagan and non-Jewish city. The Temple of Jupiter Capitolinus stood up on the place of the temple Jehovah, and in it the Jupiter statue, and moreover, Hadrian's equestrian statue. Where age ago was crucified and buried Jesus Christ, on the opposite western side of the city, at this place was built now the temple of Aphrodite. All occupants of the new city were of non-Jewish origin. Under threat of death penalty it was forbidden for Jews who survived to come in on terrain of former Jerusalem. They were only allowed to look at it from far.

So now the situation turned away: to the pagan, who, prior to the 70, came to Jerusalem it was illicit under pain of death to enter the temple. He was only allowed to look from far on this the holiest shrine, in which constantly dwelled God Jehovah, the Lord of Jews. Now it was forbidden to Jews under the threat of death penalty to come in to their holy city, and even, to see of this cut out from the stone the idol Jupiter, which took Jehovah place, God invisible, who not has been made with the human hand.

From this day the entire world has become the capital for Jews, whereas the their own hearts have become temple for them."

With the foregoing words, Giuseppe Ricciotti finishes his book, titled "The History of Israel." These words are true in fact, because existence of the state of Israel ceased not in year 70 but in year 135.

 

 

 

We read in volume VII, page 61:

"The actual depopulation of the whole of Palestine did not occur until the year 135 A. D. (corresponding to our year 1980)...

"Fleshly Israel had three ends; the destruction of Jerusalem in A. D. 70, the complete subjugation of Judea in A. D. 73, and the actual depopulation of the whole of Palestine in A. D. 135."
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From this time, according to the words of our Lord, Jews have become homeless ones, wanderers, and their house has been to stay desolate for them (Matt. 23:38). How nominal Jewish House submerged in the death in the year 135, so its antitype, nominal spiritual Christianity will submerge in the death in the year 1980, soon after taking the Church to the glory (Isaac united with Rebecca). This death will be outbreak of Armageddon and the rendering of the judgment on Babylon (Gen. 7:16, 17; Matt. 24:37-39).