Evidence for the proconsul Sergius Paulus of Acts 13

 

 

“There can be no good reason for doubting an identification,

which would unquestionably have been proposed and hardly disputed had

Sergius Paulus been known from any other source than the New Testament”.

 

D. G. Hogarth

 

Bryan Windle (November 15, 2019) tells us about the archaeological evidence:

Sergius Paulus: An Archaeological Biography – Bible Archaeology Report

 

Sergius Paulus: An Archaeological Biography

 

In our series of bioarchaeographies, we’ve been using archaeology to tell the life story of biblical figures.  So far we’ve studied King Hezekiah, Pontius Pilate, Nebuchadnezzar, Gallio, and Tiglath-Pileser III.  With each of these biblical characters, we’ve seen direct archaeological evidence that affirms their historicity as well as specific details in Scripture.  Sometimes in archaeology, however, a possible reference to a certain person is found, rather than a clear, unequivocal reference.  This necessitates a “connect-the-dots” type of approach, as archaeologists seek to interpret the inscriptions that are discovered.  Such is the case with the subject of this archaeological biography: Sergius Paulus.

 

Paul and Barnabas met the proconsul, Sergius Paulus, during a missionary trip to Cyprus. In Act 13:6-7, we read, “When they had gone through the whole island as far as Paphos, they came upon a certain magician, a Jewish false prophet named Bar-Jesus. 

 

Damien Mackey’s comment: For more on this wily wonder-worker of wicked wizadry, see my article:

 

The False Prophet

 

(7) The False Prophet

 

Bryan Windle continues:

 

He was with the proconsul, Sergius Paulus, a man of intelligence, who summoned Barnabas and Saul and sought to hear the word of God.”  Sergius Paulus eventually put his faith in Jesus Christ (Acts 13:12) and, after leaving Cyprus, Paul and Barnabas made their way to Pisidian Antioch (Acts 13:14). Proconsuls were important men in the Roman Empire during the first century.  Is there evidence of a prominent man named Sergius Paulus around this time (AD 45-50) who we might identify as the proconsul of Cyprus?  Indeed, there is: multiple inscriptions naming a certain “Sergius Paulus” indicate that such a man was an official in the Roman empire in the middle of the first century.

 

Roman Names

 

To begin, we need to understand Roman names.  Typically, Roman men had three names: a praenomen (informal “first name”), nomen (gens or clan name), and cognomen (small family name). …. Gaius Julias Caesar is a good example.  With Sergius Paulus, only his nomen and cognomen are given in Acts 13, not his praenomen/first name.  Still, as we shall see, a number of inscriptions bear this name, and even a first initial.

 

Inscriptions

 

In 1877 a Greek inscription was discovered at Soloi, on the northern coast of Cyprus, which mentions a proconsul named Paulus.  This inscription (IGR III, 930), which has been dated to the middle of the first century, is currently housed in the Cyprus museum and reads:

 

“Apollonius to his father…consecrated this enclosure and monument according to his family’s wishes…having filled the offices of clerk of the market, prefect, town-clerk, high priest, and having been in charge as manager of the records office.  Erected on the 25^th of the month Demarchexusius in the thirteenth year [of the reign of Claudius – 54 AD].  He also altered the senate by means of assessors during the time of proconsul Paulus”. ….

 

Note that, while the inscription dates to 54 AD, it references an event earlier than this, during the time of the proconsul Paulus. This inscription establishes that someone in the Pauli family was proconsul on the island of Cyprus around the time the Bible describes Sergius Paulus in such a role. D. G. Hogarth personally inspected the inscription in 1888 and wrote, “The great interest of this inscription lies in the possible allusion to the Sergius Paulus of Acts xiii.  There can be no good reason for doubting an identification, which would unquestionably have been proposed and hardly disputed had Sergius Paulus been known from any other source than the New Testament.” ….

 

Another inscription on a boundary stone from Rome names L. Sergius Paullus as one of the curators of the Tiber River (Note: Paullus is the Latin spelling; Paulus is the Greek spelling).  It has been dated to 47 AD.  Due to the very limited number of first names commonly used among men in Rome, it is probable that L. stands for Lucius. 

The inscription (CIL 6.31545) reads:

 

“Paullus Fabius Persicus

 

Gaius Eggius Marullus

 

Lucius Sergius Paullus

 

Gaius Obellius Rufus

 

Lucius Scribonius Libo (?)

 

The commissioners of the banks and beds of the Tiber, by the authority of Tiberius Claudius Caesar Augustus Germanicus [the emperor Claudius], leader of the Senate (?), marked the boundaries [of the Tiber floodplain] by placing boundary stones on the bank from the Trigarium to the Pons Agrippae”. ….

 

Thus, a man named Lucius Sergius Paulus held a position as a Roman official overseeing the Tiber River in the middle of the first century.  As commissioner of the banks and beds of the Tiber, he would have been “responsible for managing the flow of the river to prevent the disastrous flooding that sometimes occurred in the city.” …. New Testament scholar, Ben Witherington III, concludes: “The fact that the Latin inscription, datable to the 40’s, like the text of Acts 13, mentions a prominent Sergius Paulus as a public figure suggests a connection between the two since clearly Paul’s visit to Cyprus must also be dated to the reign of Claudius in the later 40’s. 

 

This would provide one more piece of evidence, though indirect, that Luke is dealing with historical data and situations, not just creating a narrative with historical verisimilitude.”…. It is quite possible that Lucius Sergius Paulus served as commissioner of the Tiber River either before or after becoming the proconsul of Cyprus. While some have suggested that Sergius Paulus was demoted from his role as procurator of Cyprus after he put his faith in Christ, the dating of the inscriptions is not precise enough to pinpoint the order in which he served in each role.

 

Two more Sergius Paulus inscriptions have been discovered near Pisidian Antioch. The most famous is currently housed at the Yalvac Museum. On it, the whole family name Paulii and part of the name Sergii are clearly visible. …. Though fragmentary, it has been reconstructed to read, “L. Sergius Paulus.” Unfortunately, no title or position is given for this individual. Another inscription was copied by Sir William Ramsay and J.G.C. Anderson near Pisidian Antioch in 1912.  It reads, “To L(ucius) Sergius Paullus, the younger, son of Lucius, one of the four commissioners in charge of the Roman streets, tribune of the soldiers of the sixth legion styled Ferrata, quaestor…” ….  Ramsay identifies this L. Sergius Paullus (the younger) as the son of L. Sergius Paullus who was the proconsul of Cyprus. He also discovered another inscription referring to a lady named Sergia Paula, whom he identifies as the daughter of L. Sergius Paullus, the proconsul of Cyprus. 

 

It should be noted that Ramsay bases his identification on his speculation of the dates of the inscriptions and the possible ages of each individual, and should be viewed as just that – a hypothesis.

 

Sir William Ramsay copied this inscription near Pisidian Antioch in 1912. It refers to an L. Sergius Paulus the younger, son of L. Sergius Paulus. Photo: William Ramsay in The Bearing of Recent Discovery on the Trustworthiness of the New Testament.

 

Still, the number of inscriptions referring to the Sergius Paulus family around Pisidian Antioch have led some scholars to suggest that the family estate was nearby, which raises an interesting possibility given that the Apostle Paul and Barnabas made their way to this city immediately after they left Cyprus. Dr. Titus Kennedy summarizes, “It is possible, though unconfirmed and only a hypothesis based on circumstantial evidence, that the reason Paul and Barnabus traveled to Antioch after Cyprus is because Sergius Paulus had family ties there. If so, the L. Sergius Paulus mentioned on the stone inscription from Antioch may further illuminate the life of the proconsul Sergius Paulus who held positions on Cyprus and in Rome.” ….  Some speculate that Sergius Paulus adopted Saul into the Paulus family through the common Roman practice of adult adoption known as adrogation. This, they propose, explains why Saul is henceforth known as Paul immediately after this account in the book of Acts, and how he may have gone to Antioch to be introduced to the family.  It’s an interesting hypothesis.

 

One final inscription from Kytharia, Cyprus has been suggested as relating to the proconsul Sergius Paulus. It bears the name “Quintus Ser[gius]” and, while the name of the emperor is lost, it can be restored as either Tiberius (14–37 AD), Caligula (37–41 AD), or Claudius (41–54 AD). .... If it is Claudius, it would be further evidence of the Sergius clan on Cyprus at the time the Bible describes; if it is Tiberius or Caligula, it would be too early to make a connection. 

 

Furthermore, given the fragmentary nature of the inscription, it is not possible to conclusively state what the nomen and cognomen should be. While some have suggested Quintus Sergius Paulus, this is tentative at best.

 

Literary References

 

Among these is Sergius Paulus, who appears to have also been an author on Natural History in his own right, although his work has been lost. Interestingly, in his second and 18^th book, Pliny writes about Cyprus, and makes note of its magicians. Bill Cooper suggests, “To be quoted and relied upon by Pliny as an authority, your scholarly credentials had to be second to none, and Sergius Paulus was clearly highly esteemed as an author on Natural History for Pliny to rely on his work as he did. Against this background, Luke’s statement concerning Sergius Paulus – that he was a “prudent man” [a man of intelligence – ESV] (Acts 13:7) – takes on added meaning.” ….

 

Summary

 

Based on the inscriptional evidence, many scholars have concluded that there was indeed a prominent Roman official named Sergius Paulus in the middle of the first century. It appears that his full name was Lucius Sergius Paulus, and that, in addition to serving in various roles in the Roman empire, he was also a respected author.  Ben Witherington III concludes: “In sum, the inscriptional evidence clearly places Sergii Pauli on the island of Cyprus and the Latin inscription about Lucius of that family may point us to the man in question. Given what we know about the Roman career patterns of the time it is quite feasible that a curator of the Tiber might have before or after his curatorship served as proconsul on Cyprus.” …. 

By connecting the dots, it is reasonable to interpret the evidence as suggesting that Lucius Sergius Paulus was likely the proconsul of Cyprus whom Paul met and led to faith in Christ Jesus.

 

Situating those Two Witnesses of Revelation 11

 

“So John [the Evangelist] and Josephus both described two individuals

in Jerusalem who were hated, basically invincible for a while, finally killed,

and not allowed to be buried”.

 Adam Maarschalk

 

 

Adam Maarschalk, who has written, from a preterist point of view, some compelling articles on the Book of the Apocalypse, has gone a long way towards identifying the Two Witnesses: The Two Witnesses Killed by the Beast (Revelation 11:3-13) – Pursuing Truth

….

 

Revelation 11:4

 

In Revelation 11:4, the two witnesses are identified as “the two olive trees and the two lampstands standing before the God of the earth.” As many scholars have recognized, this description draws on Zechariah’s “Vision of the Lampstand and Olive Trees”:

 

“Now the angel who talked with me came back and wakened me, as a man who is wakened out of sleep. And he said to me, ‘What do you see?’ So I said, ‘I am looking, and there is a lampstand of solid gold with a bowl on top of it, and on the stand seven lamps with seven pipes to the seven lamps. Two olive trees are by it, one at the right of the bowl and the other at its left.’ … Then I answered and said to him, ‘What are these two olive trees …?’ So he said, ‘These are the two anointed ones, who stand before the Lord of the whole earth’” (Zechariah 4:1-3, 11, 14).

 

This vision came on the heels of Zechariah’s “Vision of the High Priest,” concerning the high priest, Joshua (Zechariah 3), who served alongside the governor, Zerubbabel (Zech. 4). As Albert Barnes said in his 1834 commentary on Revelation 11:4,

 

“This representation, that the ministers of religion “stand before the Lord,” is one that is not uncommon in the Bible. Thus it is said of the priests and Levites: ‘The Lord separated the tribe of Levi, to stand before the Lord, to minister unto him, and to bless his name,’ Deuteronomy 10:8; compare Deuteronomy 18:7. The same thing is said of the prophets, as in the cases of Elijah and Elisha: ‘As the Lord liveth, before whom I stand,’ 1 Kings 17:1; also, 1 Kings 18:15; 2 Kings 3:14; 2 Kings 5:16; compare Jeremiah 15:19. The representation is that they ministered, as it were, constantly in his presence and under his eye.”

 

In Zechariah’s vision, he saw one lampstand (Zech. 4:2). In Revelation 1:12 John saw seven lampstands, which he was told were the seven churches (Rev. 1:20). Here in Rev. 11:4 there were two lampstands, the two witnesses.

 

Ananus ben Ananus and Jesus ben Gamaliel

I would like to propose that the two witnesses were two first century high priests, Ananus ben Ananus and Jesus ben Gamaliel (also known as Joshua). According to Josephus, they led the peace movement in Jerusalem when the Zealots were determined to rebel and incite war with the Romans, hoping to gain full independence for Israel. As we will see, their roles, deaths, the aftermath of their deaths, and the timing of their deaths line up with a number of details John saw in Revelation 11.

 

Here is a short summary of these two men.

 

1.       Ananus: The appointment of Ananus as high priest is recorded in Antiquities 20.9.1. He was appointed in 62 AD. Josephus called him “the ancientest of the high priests” and “a very prudent man” (Wars 4.3.7), “a prodigious lover of liberty” who “preferred peace above all things,” and “a shrewd man in speaking and persuading the people” (Wars 4.5.2). Ironically, in December 66 AD he was appointed as a general over Jerusalem, one of 10 generals appointed to prepare for war with Rome (Wars 2.20.3). A long speech given by Ananus against the Zealots is recorded in Wars 4.3.10.

 

2.  Jesus: The appointment of Jesus as high priest is recorded in Antiquities 20.9.4. He was appointed in 63 or 64 AD, but only for about a year (Ant. 20.9.7). From that time on, Josephus said, Jerusalem was “greatly disordered” and “all things grew worse and worse” (Ant. 20.9.4). Josephus referred to Jesus as “a friend and companion” (Life 41.204), and called him “the eldest of the high priests next to Ananus.” Josephus added that “although he was inferior to [Ananus] upon the comparison, he was superior to the rest” (Wars 4.5.2). Jesus also gave a long speech against the Zealots, which is recorded in Wars 4.4.3.

 

The Zealot Temple Siege

 

Ananus and Jesus were both killed at the same time during the Zealot Temple Siege of February-March 68 AD. This siege took place after the Zealots appointed a fake high priest, Phannias, who “did not well know what the high priesthood was” (Wars 4.3.6-8), and he unworthily presided over that post until Jerusalem was destroyed. In a sense, Ananus and Jesus represented the final lampstands, the final oil-bearing olive trees, of the temple before it was destroyed.

 

Phannias was a fraud, and the people of Jerusalem finally had enough of the Zealots. Ananus and Jesus led them in an uprising:

 

“And now the people could no longer bear the insolence of this procedure, but did altogether run zealously, in order to overthrow that tyranny… The best esteemed also of the high priests, Jesus the son of Gamalas, and Ananus the son of Ananus, when they were at their assemblies, bitterly reproached the people for their sloth, and excited them against the zealots…” (Wars 4.3.9).

 

In his speech (Wars 4.3.10), Ananus said that he would lead the people in an all-or-nothing attack against the Zealots, and that he would not spare his own body in that effort. In that battle, Ananus and his followers actually gained the upper hand against the Zealots, forcing them into the inner temple and gaining control of the rest of the city (Wars 4.3.12). Ananus then chose 6000 armed men to keep the Zealots surrounded and under guard. Unfortunately, as we will see, this strategy came undone because of the trickery of John Levi of Gischala (Wars 4.3.13-14).

Revelation 11:5-6

 

In Revelation 11:5 we read that fire would proceed out of the mouths of the two witnesses to devour their enemies who would try to harm them. Compare this to what Jeremiah was told:

 

“Because you speak this word, behold, I will make My words in your mouth fire, and this people wood, and it shall devour them” (Jeremiah 5:14).

 

For more on God’s word being like a fire, and having the power to “slay” people, see Jeremiah 23:29 and Hosea 6:5.

 

Revelation 11:6 says that the two witnesses would “have power to shut heaven, so that no rain falls in the days of their prophecy…” Note that during the days of Elijah “it did not rain for three years and six months” (James 5:17; Luke 4:25). This matches the duration of time that the two witnesses would prophesy (Rev. 11:3). During the Roman siege in 70 AD, Josephus gave a speech to the Zealots in which he mentioned that the springs of water were “almost dried up” while Jerusalem was in the hands of the Zealots, but suddenly had more than enough water once the Romans arrived. This indicates that there was a lack of rain during the time that the Zealots controlled Jerusalem:

 

“…and as for Titus, those springs that were formerly almost dried up when they were under your power since he is come, run more plentifully than they did before; accordingly, you know that Siloam, as well as all the other springs that were without the city, did so far fail, that water was sold by distinct measures; whereas they now have such a great quantity of water for your enemies, as is sufficient not only for drink both for themselves and their cattle, but for watering their gardens also” (Wars 5.9.4.409-410).

 

Josephus said that Ananus had “the mastery of those that opposed his designs, or were for the war” (Wars 4.5.2). Josephus didn’t give many details about how he mastered his opponents, but this indicates that Ananus remained untouchable for a significant period of time even while the Zealots had their way in Jerusalem.

 

Revelation 11:7-9

 

Revelation 11:7-9 says this about the two witnesses:

 

“Now when they finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them. And their dead bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Then those from the peoples, tribes, tongues, and nations will see their dead bodies three and a half days, and not allow their dead bodies to be put into the graves.”

 

Here “the beast” is mentioned for the very first time in the book of Revelation. (As we discussed in the previous post, it seems evident that John expected his readers to be familiar with Daniel’s description of the fourth beast in Daniel 7.) Here is also the first mention of “the great city” (later mentioned in Rev. 14:8; 16:19; 17:18; 18:10, 16, 18-19, 21). “The great city” is clearly defined as Jerusalem, the place where Jesus was crucified (e.g. Luke 9:31).

 

It’s significant that the beast oversees the deaths of the two witnesses in Jerusalem. This has a bearing on whether the beast was Roman, as many suppose, or Jewish, which is the view I’m presenting in this series. As we saw in our study of Daniel, the Romans were not in Jerusalem from August 66 AD until April 70 AD, except for a few days in November 66 AD when Cestius Gallus led a failed attack on the city. If the events of Revelation 11 took place anytime between late 66 AD and the spring of 70 AD, the beast that overcame the two witnesses was Jewish, not Roman. The events which I believe fulfilled this prophecy took place in February-March 68 AD.

 

In February 68 AD, Ananus urged the people of Jerusalem to oppose the lawless Jewish Zealots who had taken over the temple as “blood-shedding villains.” John Levi of Gischala was a Zealot leader who had recently come to Jerusalem, but he pretended to be on the side of Ananus and was invited to be an ambassador to the Zealots (Wars 4.3.13). John quickly betrayed him and falsely claimed that Ananus had invited the Roman general Vespasian to conquer Jerusalem (Wars 4.3.14).

 

In response, the Zealot leaders Eleazar ben Simon and Zacharias ben Phalek requested help from the Idumeans, who lived south of Judea. The Zealots told the Idumeans that “unless they would come immediately to their assistance… the city would be in the power of the Romans.”

 

Even though the Zealots were trapped in the inner temple, they somehow managed to sneak out two messengers to deliver this message to the Idumeans (Wars 4.4.2-3). In fulfillment of Revelation 9:13-16, the Idumeans quickly prepared an army of 20,000 directed by four commanders (Wars 4.4.2):

 

“Now these [Idumean] rulers were greatly surprised at the contents of the letter, and at what those that came with it further told them; whereupon they ran about the nation like madmen, and made proclamation that the people should come to war; so a multitude was suddenly got together, sooner indeed than the time appointed in the proclamation, and everybody caught up their arms, in order to maintain the liberty of their metropolis; and twenty thousand of them were put into battle-array, and came to Jerusalem, under four commanders, John, and Jacob the son of Sosas; and besides these were Simon, the son of Cathlas, and Phineas, the son of Clusothus.”

 

When the Idumeans came to Jerusalem, at first Ananus’ guards prevented them from coming into the city. Jesus gave a speech in which he denied that anyone had betrayed Jerusalem to the Romans. He invited the Idumeans to help deliver the city from the real enemies, the Zealots, but the Idumeans were not persuaded (Wars 4.4.3-4).

 

In the midst of a terrible storm and an earthquake that night, most of the guards were allowed to go home and some of the Zealots managed to come out of the temple and use saws to cut through the gates. This allowed the Idumeans to enter the city, and the Zealots joined them in slaughtering the guards (Wars 4.5.1). The next day the Idumeans, working on behalf of the Zealots, hunted down and killed Ananus and Jesus, who had long tormented the Zealots by opposing their war and working for peace:

 

“[The Idumeans] sought for the high priests, and … went with the greatest zeal against them; and as soon as they caught them they slew them, and then standing upon their dead bodies, in way of jest, upbraided Ananus with his kindness to the people, and Jesus with his speech made to them from the wall.

 

Nay, they proceeded to that degree of impiety, as to cast away their dead bodies without burial … I should not mistake if I said that the death of Ananus was the beginning of the destruction of the city… He … preferred peace above all things; …h e was a shrewd man in speaking and persuading the people, and had already gotten the mastery of those that opposed his designs, or were for the war… And this at last was the end of Ananus and Jesus” (Wars 4.5.2).

 

So John and Josephus both described two individuals in Jerusalem who were hated, basically invincible for a while, finally killed, and not allowed to be buried.

 

Revelation 11:10 (Festival of Purim?)

 

Revelation 11:10 describes the reaction of those who were glad to be rid of the two witnesses:

 

“And those who dwell on the earth will rejoice over them, make merry, and send gifts to one another, because these two prophets tormented those who dwell on the earth.”

 

The word “earth,” as we discussed earlier, often means “land,” i.e. the land of Israel. This is certainly the case here, as the two witnesses were based in, and killed in, Jerusalem.

 

In the previous verse we read that “peoples, tribes, tongues, and nations” would see the dead bodies of the two witnesses. Why was there such a diverse population at that time? Was it because it took place during a festival, when Jews from various nations would be gathered in Jerusalem? If so, the description in verse 10 sounds like the festival of Purim:

 

“Purim is a Jewish holiday that commemorates the saving of the Jewish people from Haman, who was plotting to kill all the Jews. This took place in the ancient Persian Empire … The day of deliverance became a day of feasting and rejoicing. Based on the conclusions of the Scroll of Esther (Esther 9:22): “…that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.” Purim is therefore celebrated among Jews by: Exchanging reciprocal gifts of food and drink… Eating a celebratory meal… Other customs include drinking wine or any other alcoholic beverage, wearing of masks and costumes, and public celebration (Wikipedia: Purim).

 

The deaths of Ananus and Jesus are commonly said to have taken place in February or March 68 AD. The Fast of Esther and Purim are typically celebrated from the 13^th – 16^th of Adar. In the year 68 AD, the last day of Adar was March 22^nd, according to our modern calendar (“The Jewish war: a new tr.,” p. 191). Therefore, since each Jewish month was 29 or 30 days, we can know that the Fast of Esther and Purim took place around March 4-7 in 68 AD.

 

It appears that when the Zealots celebrated Purim in March 68 AD, they not only celebrated the deliverance from Haman that took place in Esther’s day, but they also celebrated being free from Ananus and Jesus and all their efforts to oppose the Zealots and achieve peace with Rome. 

 

After all, they believed the lie told by John of Gischala – that Ananus had invited Vespasian to capture Jerusalem, and that Ananus intended for them all to be captured by the Romans.

 

A short while later, another Zealot leader, Simon Bar Giora, found out that Ananus was dead. He was at Masada because Ananus had previously driven him away from Acrabattene, a toparchy of Judea, because of his tyranny there (Wars 2.22.1-2). When Simon “heard of the death of Ananus, he … went into the mountainous part of the country. So he proclaimed liberty to those in slavery, and a reward to those already free, and got together a set of wicked men from all quarters” (Wars 4.9.3). This is just one example of how the Zealots behaved as if they were free of the “torments” of Ananus and Jesus.

 

Revelation 11:11-12

 

“Now after the three and a half days the breath of life from God entered them, and they stood on their feet, and great fear fell on those who saw them. And they heard a loud voice from heaven saying to them, ‘Come up here.’ And they ascended to heaven in a cloud, and their enemies saw them” (Revelation 11:11-12).

 

….

 

Revelation 11:13

 

Revelation 11:13 reads this way:

 

“In the same hour there was a great earthquake, and a tenth of the city fell. In the earthquake seven thousand men were killed, and the rest were afraid and gave glory to the God of heaven.”

 

In Wars 4.4.5 Josephus described an earthquake that took place the night the Idumeans broke into Jerusalem, the day before Ananus and Jesus were killed:

 

“[F]or there broke out a prodigious storm in the night, with the utmost violence, and very strong winds, with the largest showers of rain, with continued lightnings, terrible thunderings, and amazing concussions and bellowings of the earth, that was in an earthquake … anyone would guess that these wonders foreshowed some grand calamities that were coming.”

 

That same night the Idumeans slaughtered those who had prevented them from coming in:

 

“The zealots also joined in the shouts raised by the Idumeans; and the storm itself rendered the cry more terrible; nor did the Idumeans spare anybody; for as they are naturally a most barbarous and bloody nation, and had been distressed by the tempest, they made use of their weapons against those that had shut the gates against them… Now there was at present neither any place for flight, nor any hope of preservation; but as they were driven one upon another in heaps, so were they slain… And now the outer temple was all of it overflowed with blood; and that day, as it came on, they saw eight thousand five hundred dead bodies there” (Wars 4.5.1).

 

Did 7000 die in the earthquake, and another 1500 die by the swords of the Idumeans? In any case, John’s prediction of 7000 deaths is very close to the 8500 deaths mentioned by Josephus. Furthermore, this earthquake and the deaths of Ananus and Jesus were less than 24 hours apart, certainly qualifying as taking place “in the same hour.”

 

Typically, estimates of Jerusalem’s population in the first century range from 30,000 to 100,000 people, so it’s very reasonable to conclude that 7000 deaths in 68 AD represented a tenth of the city falling. Even if the normal population was closer to 30,000, it would have been higher at the time of that earthquake if it took place around the festival of Purim. This was a minor festival, so the population may have doubled, but it wouldn’t have swollen to 250,000 or more as it would during the major festivals.

 

Jerusalem Took a Turn for the Worse

 

The deaths of Ananus and Jesus marked a significant turning point for Jerusalem, according to Josephus:

 

“I should not mistake if I said that the death of Ananus was the beginning of the destruction of the city, and that from this very day may be dated the overthrow of her wall, and the ruin of her affairs, whereon they saw their high priest, and the procurer of their preservation, slain in the midst of their city… to say all in a word, if Ananus had survived they had certainly compounded matters… And the Jews had then put abundance of delays in the way of the Romans, if they had had such a general as he was” (Wars 4.5.2).

 

After their deaths, the Zealots and the Idumeans “fell upon the people as upon a flock of profane animals, and cut their throats.” Others endured “terrible torments” before finally meeting their deaths. At least 12,000 died in that massacre (Wars 4.5.3). Then one of the Zealots told the Idumeans that they had been tricked, and that Ananus and the high priests never did plot to betray Jerusalem to the Romans. So the Idumeans regretted their actions, saw “the horrid barbarity of [the Zealots who] had invited them,” and they left Jerusalem (Wars 4.5.5). The Zealots, no longer hindered by the high priests or even the Idumeans, then increased their wickedness:

 

“[T]he zealots grew more insolent, not as deserted by their confederates, but as freed from such men as might hinder their designs, and put some stop to their wickedness. Accordingly they made no longer any delay, nor took any deliberation in their enormous practices, but made use of the shortest methods for all their executions, and what they had once resolved upon, they put in practice sooner than anyone could imagine …” (Wars 4.6.1).

 

In summary, Ananus and Jesus were two former high priests, and the most prominent of the high priests during the Jewish-Roman War. As such, they fit the Old Testament imagery of olive trees and lampstands representing those who stood before the Lord in the service of the temple. Until the time of their deaths, they were immune to the harm that their enemies wanted to inflict upon them. They gave speeches predicting the destruction that would come to Jerusalem because of the Zealots and due to the rejection of their message of peace. Jerusalem experienced a drought during that time.

 

They were killed by the Zealots (and their cohorts, the Idumeans) just as the Zealots gained full control of the city. They were not allowed to be buried, and their enemies rejoiced over their deaths. This happened at the same time as an earthquake and the deaths of 8500 people.