Tag Archives: Pontius Pilate

Pilate erected a Tiberium in Caesarea Maritima

An inscription bearing the name of Pontius Pilate was found at Caesarea Maritima June 15, 1961 during the excavation of the Roman theater. The stone on which the inscription is found had been reused in the theater. The photo below shows a replica of the inscription displayed in the building described by Murphy-O’Connor as the Palace of the Procurators. The original inscription is in the Israel Museum.

Pilate inscription displayed in the Palace area at Caesarea Maritima. Photo by Ferrell Jenkins.

Pilate inscription displayed in the Palace area at Caesarea. Photo by Ferrell Jenkins.

It is the inscription that has bearing on our current study relating to the Imperial Cult in Roman Palestine. Murphy-O’Connor gives the following translation:

Pontius Pilate, Prefect of Judaea, made and dedicated the Tibereieum to the Divine Emperor. (The Holy Land, Fifth Ed., p. 243)

The top line has the word for Tiberium. The second line has [Pon]tius Pilatus, and the third line seems to be the title of Pilate. Only one letter remains on the fourth line.

Joan Taylor, whose 2006 New Testament Studies article we have mentioned before, reads the inscription as follows:

  1. [_ _ _] S TIBERIÉUM
  2. [_ _ PO]NTIUS PILATUS
  3. [PRAEF]ECTUS IUDA[EA]E
  4. [_ _ _ _ _] É[_ _ _ _ _ _ _]

She translates the inscription as,

  1. [. . .] Tiberieum
  2. [.Po]ntius Pilate
  3. [Pref]ect of Judaea
  4. [. . .] e [. . .]

If you use Logos, you will be able to locate a suggested reconstruction of Pontius Pilate’s Inscription in the Faithlife StudyBible Infographics.

Taylor’s interpretation of the inscription is significant.

The word ‘Tiberieum’ is found nowhere else in the corpus of Latin inscriptions or literature and, given the relatively small size of the inscription and its terse quality, this Tiberieum should probably be understood as something of modest proportions. Possibly this small structure was attached to the theatre of Caesarea, located in the southern part of the city, which would explain its existence as a step in the remodelled theatre later on. (566)

Taylor describes the Tiberieum.

A dedicated structure in honour of the emperor Tiberius, a res sacra, would easily be called in Latin a ‘Tiberieum’. The most natural thing in terms of the Latin word would be to consider this to be not some secular lighthouse for the help of sailors or any other profane building, but an edifice or annex associated with the Roman imperial cult. (567)

Taylor’s excellent article covers Pilates coins, the shields he erected in Jerusalem, and the tiberium he built at Caesarea. This allows her to conclude that Pilate “does seem to have been purposively determined to maintain, if not advance, the Roman imperial cult in Judaea.” (582)

Once more, for those who wish to follow up on this subject, here is the bibliographic reference to Taylor’s article.

Taylor, Joan E. “Pontius Pilate and the Imperial Cult in Roman Judaea.” New Testament Studies 52. 2006: 555-582.

Other helpful materials include:

Bond, Helen K. “The Coins of Pontius Pilate: Part of An Attempt to Provoke the People or to Integrate Them into the Empire? Journal for the Study of Judaism XXVII 3. 1996: 241-262.

Carl Rasmussen has written about this topic on his Holy Land Photos’ Blog here. In a post here, Rasmussen emphasizes that Herod’s Imperial Cult Temples were “all less than 40 miles from Nazareth/Capernaum,” and that the temples “had been in existence for over 40 years!”

We may add that Pilate’s activities were closer to the time of the ministry of Jesus and the beginning of the church.

Note to Those Who Heard My Florida College Presentation. While I was working on this series of articles I noticed that I had misspelled the name of the Roman Emperor Tiberius throughout the presentation. I used the spelling of the town Tiberias. I am sure that all of my former students will agree that there should be no counting off for misspelled words. 🙂

I am also aware of the different spelling of the structure credited to Pilate. Tiberieum is the more typical British-type spelling; Tiberium is often used by American writers.

Emperor Worship in Asia Minor. I have been asked if I will discuss Emperor Worship as it relates to the book of Revelation. At this time the answer is no. Perhaps later on. I always presented material on this when I taught Revelation, and I have included a chapter on the subject in Studies in the Book of Revelation which is available at the Florida College Bookstore.

Pilate promoted the Imperial Cult by setting up shields in Jerusalem

In addition to the use of coins, Pilate used other means to promote the Imperial (Emperor) Cult in Roman Palestine.

In the previous post we called attention to the article by Prof. Joan E. Taylor who said that the coinage of Pilate and the Pilate inscription from Caesarea,

“indicate a prefect determined to promote a form of Roman religion in Judaea.”

The residence of the governor of Judea was at Caesarea Maritima, but he came to Jerusalem for special events. Pilate would likely stay at Herod’s place. This is where he would have set up shields in honor of the Emperor Tiberius. Both Josephus (JW 2:169ff.) and Philo of Alexandria (Legatio ad Gaium) record this episode.

What were these shields? This coin that was minted later by Felix, prefect of Judea about AD 52-59 (Acts 23-24) might give us an idea. The obverse of the coin shows two oblong shields and two spears.

Coin of the Prefect Felix showing shields and spears.

Coin of the Prefect Felix showing two oblong shields and two crossed spears.

The actors involved in the RACE show at Jerash, Jordan, show us what the shields of the 6th Roman Legion might have looked like.

Enactment of soldiers of the 6th Roman Legion. Photo by Ferrell Jenkins.

Enactment of soldiers of the 6th Roman Legion. Photo by Ferrell Jenkins.

A denarius bearing the image of Augustus was struck in Lyon between 2 BC and AD 4. The reverse shows Gaius and Lucius standing, facing, holding shields and spears. In this case the shields are round, and are shown in association with the lituus and simpulum, symbols of the Imperial Cult. (I think you can easily find larger images of this coin on the Internet.)

Coin of Augustus showing shields, lituus, and simpulum.

Coin of Augustus showing shields, lituus, and simpulum.

Our point in all of this is to show that when Pilate erected the shields in Jerusalem it was in fact a symbol of the Imperial cult.

Next we plan to discuss the tiberium built by Pilate at Caesarea.

Pilate used coins to promote the Emperor Cult

After the death of Herod the Great, his son Herod Archaelaus (Archelaus, Matthew 2:22) ruled over Judea until AD 6. His misrule prompted Rome to appoint a series of prefects or governors over Judea. There were 15 governors appointed from Coponius (AD 6-9) to Gessius Florus (AD 64-66).

Pontius Pilate served as Governor of Judea from AD 26-36 (Matthew 22:7; Luke 3:1).

Carl Rasmussen called my attention to an excellent article by Joan E. Taylor in New Testament Studies dealing with the part played by Pilate in promoting the Imperial Cult. Taylor, now Professor of Christian Origins and Second Temple Judaism at King’s College in London, says that the coinage of Pilate and the Pilate inscription from Caesarea,

“indicate a prefect determined to promote a form of Roman religion in Judaea” (Taylor, Joan E. “Pontius Pilate and the Imperial Cult in Roman Judaea.” New Testament Studies 52. 2006: 555-582.)

Pilate minted two types of coins. The first coin, minted in AD 29, shows three bound ears of barley on the obverse. The inscription reads “Julia, of Caesar.” After the death of Livia, wife of Augustus, and mother of Tiberias, she was given the name Julia. One ear of barley is standing and two are drooping. On the reverse we see a libation ladle (simpulum) used by Roman priests to pour wine over sacrificial animals. The inscription reads, “TIBEPIOY KAICAROC (of Tiberius Caesar) and date LIS” (Hendin).

Coin minted by Pilate in A.D. 29.

Coin minted by Pilate in AD 29.

The second coin, struck in AD 30, shows a lituus, a wooden staff or wand used by Roman augures to signify their authority. The inscription on the obverse reads TIBERIOY KAICAROS (Tiberius, Caesar). The reverse shows a wreath with the date.

Coin minted by Pontius Pilate showing a lituus.

Coin minted by Pontius Pilate in AD 30 showing a lituus.

Taylor describes the coins of Pilate’s predecessors as showing primarily agricultural images. She says,

Pilate’s coins, by contrast, depict two key items of specifically Roman religious spiritual use: the lituus and the simpulum. In depicting these instruments on the Judaean coinage Pilate advertised particular rituals of exclusively Roman cult. These instruments were not generic to all cults in the Empire, which now embraced the Hellenistic world, let alone to Jewish or Samaritan rituals, but had emblematic and ritual uses within Roman rites alone. The ritual instruments themselves are described by terms not used for profane utensils, even when these utensils are quite similar (see Arnobius Adversus Nationes XXTV.1-6). They were entirely sacred implements, and they were cared for and stored in sacred space. (558-559)

Carl Rasmussen discusses Pilate’s coin showing the lituus here.