1. Understanding the Forty-Two Month Prophecy
The forty-two month prophecy in Revelation 11 describes the holy city being trampled by the Gentiles. This lesson examines its fulfilment in the events leading to Jerusalem’s destruction in 70 CE, considering the Roman campaigns, the Idumeans and the conflict within the city.
We trace these events from Passover 67 CE and examine the Hebrew calendar used to calculate the prophetic period. Reading Revelation alongside Daniel and Josephus helps us understand the relationship between the Temple courts, Jerusalem’s judgment and the wider Great Tribulation.
A. Previously
In our Introduction to the Great Tribulation, we addressed these questions:
- When was the Great Tribulation and why will it never happen in our lifetime?
- What was the Abomination of Desolation?
- Had the gospel been preached to all nations before the Great Tribulation?
- Why does Revelation equate Jerusalem to Sodom and Egypt?
- Who was Josephus, and is he a credible historian?
We then examined the Seven Seals of Revelation and their relationship to the Great Tribulation of 66–73 CE, including the judgment in which a quarter of the population was killed.
Our study identified the 144,000 as first-century Jews living before and during the Great Tribulation. We also examined the first-century calendar and historical framework needed to understand prophetic chronology.
Daniel’s Seventy-Weeks Prophecy showed how the seventy weeks aligned with the beginning of Jesus’ ministry. We also examined the beginning of the New Covenant, Stephen’s martyrdom, and the chronology of Jesus’ birth.
Finally, we considered the Euphrates army, Daniel’s 2,300-day prophecy, and the signs of 67 CE, which marked the beginning of several remaining timed prophecies in Daniel and Revelation.
2. Forty-Two-Month Prophecy
67 CE was a year of divine signs warning of Jerusalem’s coming destruction. The first day of Passover in that year (15 Nisan 67 CE) was the commencement of a number of significant prophetic periods:
- 42-month prophecy of Revelation.
- three-and-a-half-years prophecy of Daniel 7.
- 1290-day prophecy of Daniel 12.
- 1335-day prophecy of Daniel 12.
Then I was given a reed like a measuring rod. And the angel stood, saying, “Rise and measure the temple of God, the altar, and those who worship there. But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months
Revelation 11:1-2 (NKJV)
A. Trampled by the Gentiles
The forty-two-month prophecy occurs within the broader 2,300-day Great Tribulation. Revelation 11 describes a distinct period during which the holy city would be trampled underfoot for forty-two months.
This wasn’t just confined to the last Roman siege of Jerusalem. The Romans had been tramping all over Galilee, Samaria and Judea throughout this period; the Idumeans were also involved in the violence within Jerusalem, and the Jewish factions in the city were behaving in exactly the same way as the surrounding Gentile nations, i.e. plundering, murdering and fighting for control of Jerusalem and the Temple.
The five signs of 67 CE examined in the previous lesson therefore mark the beginning of a terrifying period for Jerusalem and the surrounding cities of Judea, Galilee and Samaria.
B. Context
Modern Bible headings are editorial additions and are not part of the biblical text. Revelation 11 is sometimes headed “The Two Witnesses,” but the account of the Two Witnesses begins in verse 3. Verses 1-2 concern the Temple, its courts, and the forty-two-month trampling of the holy city.
This is the distinction of the present lesson. Verses 1-2 deal with the measurement of the Temple and the 42-month trampling of the holy city. Verse 3 introduces the ministry of the two witnesses. We’re looking at the 42 months in relation to Jerusalem and the Temple.
In the interpretation developed in these lessons, Revelation was written while the Temple was still standing. John was therefore instructed to measure an existing Temple shortly before the events that culminated in its destruction.
When we read the Book of Revelation, the headings we see are not part of the Bible. Your Bible might have a heading like ‘The Two Witnesses’ at the start of the chapter, but that is not in the Bible and is misplaced — it should begin at Revelation 11:3, not verse 1. We have a complete lesson on the Two Witnesses.
The verse about the forty-two months is not related to the Two Witnesses; it is linked to the earlier verse about measuring the Temple, which was written around 63-65 CE. For John to measure the Temple, it was still standing when Revelation was penned.
C. The Temple and the Forty-Two Months
The forty-two-month prophetic period begins on Passover, 15 Nisan 67 CE, and concludes on 14 Elul 70 CE with the fall of Jerusalem. During this period, the holy city is progressively trampled from without by Gentile forces and from within by those who act like the surrounding nations.
The period from 15 Nisan 67 CE through 14 Elul 70 CE comprises forty-two complete Hebrew calendar months.
The Romans stayed in Jerusalem after capturing the city, but the 42-month prophetic period clearly refers to the period leading up to the city’s fall.
D. Hebrew LuniSolar Calendar
The Hebrew calendar is lunisolar. A common year has 12 months, and a leap year has 13 (with the addition of Adar II).
This is important when calculating the forty-two-month prophecy. Between 15 Nisan 67 CE and 14 Elul 70 CE, the intervening Hebrew years include a leap month. Therefore, the period comprises forty-two complete Hebrew calendar months, even though the equivalent span appears shorter when expressed simply as years and months in the Julian calendar.
When counted according to the Hebrew calendar, the forty-two-month prophecy is precisely fulfilled.
Hebrew-to-Julian conversions are according to the AIM Hebrew Reference Calendar (using Utrecht University’s retro-calculated Hebrew calendar). They are a calculated framework for the period, not independent evidence of first-century calendar observations. The period is inclusive from 15 Nisan 67 CE to 14 Elul 70 CE.
3. The Trampling Throughout the Forty-Two Months
The trampling of Jerusalem wasn’t just the work of the Roman armies. The Idumeans were involved in the violence within the city itself, and many of the Jewish factions simply abandoned their faithfulness to the covenant and behaved towards their own people in the manner of the surrounding nations.
Christians left Jerusalem following Cestius Gallus’ withdrawal. The 2300-day Great Tribulation begins on 23 December 66 CE.
This period resembled the “Phoney War” at the beginning of World War II: war had been declared, yet the major military campaign had not fully begun. The lull gave Jewish forces time to manufacture weapons, organise their defences and train.
Once the Roman campaign began in 67 CE (the day after the sign of the Son of Man), Jewish resistance could not stop Vespasian’s advance through Galilee.
A. Edomites (Idumeans)
The Idumeans were the descendants of the Old Testament Edomites. The Bible records a long history of prophecy about severe judgement being visited on Edom for its enmity toward Israel.
“For violence against your brother Jacob,
Obadiah 1:9 (NKJV)
Shame shall cover you,
And you shall be cut off forever.
According to the chronology set out in this lesson, the Zealots (under the influence of John of Gischala) called the Idumeans to Jerusalem in winter 67/68. Their arrival catalysed the escalation of the internal violence already underway in the city.
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…
Flavius Josephus War of the Jews 4.5.1 (4.310)
The Idumeans and their fate are covered in the next lesson, ‘Revelation’s Five-Month Prophecy‘.
B. Samaritans
Although the Samaritans weren’t strictly Gentiles, first-century Jews in general regarded them as outsiders both religiously and ethnically and shunned any close association with them.
Then the woman of Samaria said to Him, “How is it that You, being a Jew, ask a drink from me, a Samaritan woman?” For Jews have no dealings with Samaritans.
John 4:9 (NKJV)
The conflict also took Samaria. Josephus says that the Romans killed 11,600 Samaritans who had gathered on Mount Gerizim. This was part of the wider destruction of the surrounding country over the 42-month period.
C. Jews Acting Like Gentiles to Other Jews
As the cities and villages fell to the Romans, ever-increasing numbers of refugees and seditious factions came into Jerusalem. Josephus goes on to describe robbers joining those who were already there and simply plundering, assaulting and murdering their fellow Jews.
There were besides these other robbers that came out of the country, and came into the city, and joining to them those that were worse than themselves, omitted no kind of barbarity. For they did not measure their courage by their rapines and plunderings only; but proceeded as far as murdering men: and this not in the night time, or privately, or with regard to ordinary men: but did it openly, in the day time; and began with the most eminent persons in the city.
Josephus, The Jewish War 4.3.4 (4.138-139)
In this way, Jerusalem was trampled both from without and from within. Roman armies progressively devastated the surrounding land, while Idumeans entered Jerusalem and participated directly in the violence within the city and Temple. At the same time, Jewish factions acted like the surrounding Gentile nations, plundering, murdering and fighting among themselves. Thus, the trampling of Jerusalem came not only from the Roman armies but also from forces within the city itself.
D. Control of Jerusalem from the Temple
The Temple became a key stronghold in the struggle for control of Jerusalem. Its high walls, position, and sheer stone bulk made it a valuable asset to the various factions vying for control.
John of Gischala and the Zealots used the Temple courts as a military base, and their Idumean allies joined them in the violence that was going on in the city. The courts of the Temple were thus in effect the base of the rebellion, and the Temple itself was being trampled upon from within.
Josephus describes the brutality that followed the killing of the high priests:
Now, after these were slain, the Zealots and the large crowd of the Idumeans attacked the people like a flock of unclean animals, and slaughtered them.
Flavius Josephus, War of the Jews 4.5.3 (4.326)
By early 68 CE, the Romans had taken four major cities and several towns and villages, and the violence in Jerusalem had already reached the Temple courts. That was just the start of the 42-month prophecy.
4. A Year of Deepening Crisis – 68 CE.
A. Massacre in the Temple Courts
The violence wasn’t just in the streets of Jerusalem any more. It was in the Temple courts as well. That historical reality corresponded directly to the prophecy in Revelation of the outer court being given over and the holy city trampled underfoot.
But leave out the court which is outside the Temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months.
Revelation 11:2 (NKJV)
The former high priests Ananus and Jesus, son of Gamala, were likewise put to the sword. Josephus records the bloodshed in the Temple itself.
And for the other multitude they esteemed it needless to go on with killing them; but they sought for the High-priests; and the generality went with the greatest zeal against them. And as soon as they caught them, they slew them…
Josephus, The Jewish War 4.5.2 (4.315-316)
Josephus describes the outer Temple court as overflowing with blood and containing thousands of bodies.
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.
Josephus, The Jewish War 4.5.1 (4.313)
The Temple itself had now become part of the trampling of Jerusalem from within, as Idumeans and Jewish factions shed blood in the very courts that had been set apart for worship.
B. Onias III and Ananus: A Prophetic Parallel
A striking parallel exists between the murders of Onias III and Ananus. Onias III, a respected high priest, was murdered in August 170 BCE through the intrigue of Menelaus and Andronicus during a period of growing corruption around the Temple.1 His death preceded Antiochus IV’s assault on Jerusalem, the plundering of the Temple, and the persecution that followed.2
Daniel presents these events as having a spiritual dimension. Because of transgression, God permitted the attacking power to prevail:
“Because of transgression, an army was given over to the horn to oppose the daily sacrifices… the giving of both the sanctuary and the host to be trampled underfoot.”
The language of being “given over” indicates divine permission. In the interpretation developed in these lessons, Israel’s transgression effectively opened a spiritual door through which judgment could come upon the people, the city, and the sanctuary.
Daniel 8:12-13 (NKJV)
The language of being “given over” indicates divine permission. In the interpretation developed in these lessons, Israel’s transgression effectively opened a spiritual door through which judgment could come upon the people, the city, and the sanctuary.
A remarkably similar transition occurred with Ananus. He sought to restrain the Zealots, restore order and prevent a disastrous confrontation with Rome. When the Idumeans and Zealots killed him, one of Jerusalem’s principal restraints against destruction was removed. Josephus regarded his death as the decisive turning point, writing that “the death of Ananus was the beginning of the destruction of the city.”3
Thus, in both periods, the murder of a respected high priest marked a transition toward judgment upon Jerusalem. Onias III’s death preceded the assault associated with Antiochus and Daniel’s 2,300-day prophecy; Ananus’ death similarly preceded the intensification of the Roman advance through Judea. The historical circumstances differed, but the prophetic pattern is striking: transgression increases, a restraining high priest is removed, and the city and sanctuary are then given over to an invading power.4
C. Jerusalem Gets Ready for War
As Roman forces extend their control across Galilee and Samaria, increasing numbers of refugees and seditious groups enter Jerusalem. John of Gischala urges continued resistance against Rome, while robbers and armed factions consume provisions and further inflame disorder in the city.
The innocent are increasingly caught between those determined to continue the war and those seeking peace. The Zealots guard the routes out of Jerusalem and kill those suspected of deserting to the Romans. Josephus records that those able to pay could sometimes purchase their escape, while poorer people caught attempting to leave were killed.5
Thus, even before the final Roman siege, Jerusalem was already being trampled from within by those who plundered its resources, controlled its exits and murdered their own people.
D. Simon the Zealot Prepares for Battle
Simon ben Giora, whose earlier defeat of the Roman Twelfth Legion Fulminata was later seen as a spark of the Great Tribulation, continues to increase his power: his growing authority and claims to kingship take on a messianic character.
After Ananus’s death, Simon leaves Masada and gathers followers throughout the hill country. The Zealots attack him but are defeated and driven back toward Jerusalem. Simon then turns against Idumea. After initially inconclusive fighting, he captures Hebron and ravages the surrounding region. Josephus records that Simon commanded 20,000 armed men, with a further 40,000 followers accompanying his forces. His expanding power increasingly threatens both the Idumeans and the factions controlling Jerusalem. Simon’s rise therefore adds another source of internal violence and instability during the forty-two-month trampling of Jerusalem.
E. The Romans Shift Their Focus to Judea
With Galilee largely subdued, Vespasian shifted the Roman campaign toward Judea. In spring 68 CE, his forces advanced through the region, destroying villages and progressively extending Roman control around Jerusalem.
Vespasian then campaigned through Idumea, where more than 10,000 were killed and over 1,000 taken captive. From there, the Roman advance continued through Samaria toward Corea and Jericho.
Jerusalem was therefore becoming increasingly isolated. While violence and factional conflict were tearing the city apart from within, Roman forces were steadily closing in from without.
F. Death of the Antichrist
In 68 CE, Nero’s death ends his personal role as the Antichrist, as identified in these lessons, although the Beast described in Revelation and Daniel remains active.
Vespasian is preparing to advance directly against Jerusalem when news reaches him that Nero has died. With the empire’s succession uncertain, Vespasian suspends his attack and waits to see who will control Rome.
The Roman advance against Jerusalem is therefore interrupted just as the city becomes increasingly isolated.
G. Famine and Pestilence
Roman destruction of towns and agricultural districts, together with Simon’s ravaging of the countryside and seizure of provisions, increasingly disrupted Judea’s food supply. The killing and displacement of agricultural workers further reduced the land’s capacity to produce food.
Widespread slaughter also created conditions favourable to pestilence. Josephus describes lakes and rivers filled with decomposing bodies, while deliberately contaminating enemy water supplies was an established practice in ancient warfare that Roman forces had previously used.
Together, food shortages, displacement, overcrowding, contaminated water, decomposing bodies and deteriorating sanitation created conditions in which famine and disease could spread throughout the land.6
H. Chronological Significance
Nero dies approximately fourteen months into the forty-two-month prophecy and about eighteen months after the beginning of the Great Tribulation.
His death causes Vespasian to pause the advance on Jerusalem as the Roman Empire enters a period of political instability under Galba, Otho, and Vitellius.
This interruption becomes a crucial part of the prophetic chronology. Jerusalem remains under internal trampling while the Roman advance pauses, delaying the city’s final destruction until 70 CE and allowing the remaining timed prophecies to continue toward their appointed conclusion.
5. A Year of Politics: 69 CE
We now enter the penultimate year of the forty-two-month prophecy.
A. Year of First Roman Empire Civil War
In 69 CE, the Roman Empire experienced a civil war known as the Year of the Four Emperors. During this time, Galba, Otho, and Vitellius were all killed by supporters of their respective successors.
B. Simon ben Giora
Simon ben Giora is rapidly gaining power. He has just captured Hebron from the Idumeans and forced their army to join him. Simon publicly proclaimed himself to be the Messiah. He now commands an army of 40,000 men and is preparing to attack Jerusalem. The priesthood, disheartened by the bloodshed caused by John of Gischala and the Idumeans under his command, secretly opened the city gates to allow Simon and his Idumean forces into Jerusalem.
C. Vespasian
As the civil war rages, Vespasian sends his men to Rome, who proclaim him Emperor on July 3, 69 CE. Twenty-four months into the forty-two-month prophecy, Vespasian restarts the campaign against Judea. Vitellius continues to reign until his murder on December 20, 69 CE.
Vespasian then returns to Rome for his inauguration and sends his son, Titus, to complete the conquest of Judea.
6. Summary of Forty-Two-Month Prophecy
- The forty-two-month prophecy of Revelation began in April 67 and concluded in September 70 CE with the capture of the city.
- Forty-two months, in fulfilment of the prophecy, must be calculated using the Hebrew calendar, because in the Gregorian or Julian calendar it amounts to only forty-one months.
- The Gentiles trampled the city and the temple court throughout the entire forty-two-month prophetic period.
- The Antichrist initiated the Great Tribulation but died only 14 months into the prophesied 42-month period.
- His death delayed the capture of the city, ensuring that all the prophecies (forty-two-month, three and a half years, 1290, and 1335-day prophecies) could be fulfilled to the day and month.
In the next lesson, we will look at the culmination of the forty-two-month prophecy, 70 CE.
April 70 CE will also be the start of the five-month prophecy of Revelation.
Historical References
- 2 Maccabees 4:23-38. Menelaus persuaded Andronicus to murder Onias III while Antiochus IV was absent. When Antiochus returned and learned what had happened, he condemned the murder and ordered Andronicus executed. See especially 2 Maccabees 4:33-38. ↩︎
- 1 Maccabees 1:20-24; 2 Maccabees 5:11-21. Following his Egyptian campaign, Antiochus IV attacked Jerusalem, killed many inhabitants, entered the Temple and carried away its sacred vessels and treasures. ↩︎
- Daniel 8:12-14. Daniel states that “because of transgression” an army was “given over to the horn” and describes “the giving of both the sanctuary and the host to be trampled underfoot” (Daniel 8:12-13, NKJV). The expression “spiritual door” in this lesson is interpretive language describing this divine permission for judgment; it is not a phrase used by Daniel himself. ↩︎
- Flavius Josephus, The Jewish War 4.315-325, esp. 4.318. After describing the murder of Ananus and Jesus, son of Gamala, Josephus states that “the death of Ananus was the beginning of the destruction of the city,” and that Jerusalem’s overthrow could be dated from that day. He further argues that, had Ananus survived, he might have delayed the Romans and negotiated a settlement. ↩︎
- Josephus describes looting and confiscation well before the final siege of 70 CE. He records that armed groups from the countryside entered Jerusalem after engaging in widespread rapine, continued their “rapines and plunderings” within the city, and consumed provisions that might otherwise have sustained its defenders (War 4.135-139). Jesus, son of Gamala, likewise accused these groups of plundering neighbouring villages and cities and consuming the spoils of those they had killed (War 4.238-241). The severe famine conditions described in War 5, including inhabitants selling possessions for small quantities of grain, belong to the later siege of 70 CE. ↩︎
- Roman forces could deliberately contaminate enemy water supplies. Florus records that Manius Aquilius brought rebellious cities in Asia to surrender by poisoning their springs in 129 BCE (Epitome 1.35.7). Ancient-warfare studies also report Roman accusations or examples involving the fouling of wells with animal carcasses. Josephus does not specifically state that Roman forces placed corpses in Judean wells during the Jewish War, but he records waterways in Galilee and Peraea becoming filled with the bodies of those killed by Roman forces (War 3.529-531; 4.437-439). ↩︎
AI Assistance Disclosure
Most of the research and writing for this lesson was prayerfully undertaken by Dr Neville Westerbeek van Eerten. AI tools assisted with editorial review and checks of consistency, references and chronology. Some wording and illustrations were developed with AI assistance. The author reviewed the final material and retains responsibility for its interpretations, accuracy and conclusions.
© Use by Permission Awakening Impact Ministries / Dr Neville Westerbeek van Eerten D.Miss, 2027
