Roman destruction of Jerusalem

After the Roman destruction of Jerusalem in 70 AD no single church had any special seniority.

It is unclear whether this refers to the Roman destruction of Jerusalem, but many Christians after that event certainly have seen it that way.

Fourth Ezra is dated approximately in 83 CE, thirteen years after the Roman destruction of Jerusalem.

The Burnt House is believed to have been set on fire during the Roman destruction of Jerusalem in 70 CE.

Josephus lived through the Roman destruction of Jerusalem in AD 70, and his 'Jewish War' was largely based on his first-hand experiences.

The Second Temple period ended with the First Jewish-Roman Warand the Roman destruction of Jerusalem and the Temple.

The Roman destruction of Jerusalem in 70 CE put as abrupt an end to the disputes of the schools as it did to the contests between political parties.

In doing so, Critobulus took as a literary model the works of Flavius Josephus, the Jewish-Roman historian of the Roman destruction of Jerusalem.

In the 1st century CE, an even greater conflict exploded in Iudaea province; the Roman destruction of Jerusalem, as well as the other Roman-Jewish Wars.

Later after the Roman destruction of Jerusalem and dispersion of the Jews, the Targum of Jonathon refers to the Jewish leaders from Jerusalem who had sailed away to Sepharad.

Others think it might be a reference to the Roman destruction of Jerusalem as seen by Christians as God's punishment for Jesus' death and their assumption that their new communities were the new Temple.

Scholars who hold that this does refer to the Roman destruction of Jerusalem, and is an example of prophecy after the event, use this section to date Mark, and all works believed to have copied from it, slightly before or after the year 70.

The Umayyad Caliphate is understood to have repaired damage to the Huldah Gates and Pilgrim stairs caused by the Roman destruction of Jerusalem in the year 70, in order to use them for access to the newly built Dome of the Rock.