Question: Judah ben Bava was a rabbi in the 2nd century who ordained a number of rabbis at a time when the Roman government forbade this ceremony, Rabbi Judah ben Bava was killed by Hadrian's soldiers at which age?

Documents:
source: Hadrian
text: Hadrian Hadrian ( ; Latin: "Publius Aelius Hadrianus Augustus" ; 24 January 76 – 10 July 138) was Roman emperor from 117 to 138. He is known for building Hadrian's Wall, which marked the northern limit of Britannia. He also rebuilt the Pantheon and constructed the Temple of Venus and Roma. Philhellene in most of his tastes, he is considered by some to have been a humanist, and he is regarded as the third of the Five Good Emperors.

source: Judah ben Bava
text: Judah ben Bava Judah ben Bava was a rabbi in the 2nd century who ordained a number of rabbis at a time when the Roman government forbade this ceremony. The penalty was execution for the ordainer and the new rabbis. The rabbis ordained by Rabbi Judah ben Bava include Judah ben Ilai. Rabbi Judah ben Bava was killed by Hadrian's soldiers at the age of seventy, and is known as one of the Ten Martyrs. Rabbi Judah ben Bava was caught by Hadrian's soldiers while ordaining his students. He told his students to run, but he himself was too old. Hadrian's soldiers threw 300 javelins at him, causing his death.

source: Aaron of Canterbury
text: Aaron of Canterbury Aaron of Canterbury was an English rabbi and halakhic exegete, mentioned in "Minhat Yehudah" ("The Offering of Judah") by Judah ben Eliezer on Deuteronomy xxvi.2, in association with Rashi and Rabbi Jacob of Orleans, and thus, seemingly, of the twelfth century. But a passage in the "Close Roll" of 1242 refers the decision in a divorce case to three "magistri," Mosse of London, Aaron of Canterbury, and Jacob of Oxford, and makes it probable that the Aaron mentioned in "Minhat Yehudah" was of the thirteenth century and acted as an ecclesiastical assessor, or "dayyan", in London about 1242. If so, his name was Aaron fil (son of) Samson.

source: Eleazar b. Simeon
text: Eleazar b. Simeon Eleazar b. Simeon (or Eleazar ben Simeon or R. Eleazar son of R. Simeon; Hebrew: אלעזר ברבי שמעון‎ ‎ , lit. "Eleazar beRabbi[son of Rabbi] Shimon", or רבי אלעזר בן שמעון , lit. "Rabbi Eleazar ben [son of] Shimon") was a Jewish Tanna sage of the fifth generation, contemporary of R. Judah haNasi. He is also the son of R. Shimon bar Yochai. During his youth he was wanted by the Roman government, but later on worked on behalf of the Roman government as a security and public order commissioner. There are various legendary stories concerning his unusual physical size. Towards the end of his life he chose to be tormented by pain. The traditional stories concerning his death are shrouded in various legends.

source: Judah bar Ilai
text: Judah bar Ilai Judah bar Ilai, also known as Judah ben Ilai, Rabbi Judah (Hebrew: ‎ ‎ , translit: "Yehuda bar Ma'arava", lit. "Judah of the West"), was a 4th generation "tanna" of the 2nd Century and son of Rabbi Ilai I. Of the many Judahs in the Talmud, he is the one referred to simply as "Rabbi Judah" and is the most frequently mentioned sage in the Mishnah.

source: Judah ben Yakar
text: Judah ben Yakar Judah ben Yakar (d. between 1201 and 1218), talmudist and kabbalist, teacher of Naḥmanides. Judah was born in Provence, but in his youth he moved to northern France where he studied under Isaac b. Abraham, the tosafist. Subsequently he went to Barcelona where his signature is found on a document of 1175. From other documents signed by Abraham b. Judah of Narbonne, who was apparently his son, the years of Judah's death can be established as between 1201 and 1218. Judah was also a kabbalist, having studied under Isaac the Blind. In his lifetime Judah was famous for two large works. One – which has been completely lost – was a commentary on the Jerusalem Talmud and was one of the earliest systematic commentaries on it. It is frequently quoted by the early authorities and covered at least a large part of the orders of Mo'ed and Nezikin. His other work is the Ma'yan Gannim, a rational commentary on the liturgy and blessings, though the esoteric element is by no means absent. His aim in this work was to show the scriptural and rabbinic versions and sources of the prayers and to detail the various laws connected with them. The commentary was published on the basis of a number of manuscripts by S. Yerushalmi (1968). The work is frequently cited by the rishonim, among them Jacob ha-Kohen of Lunel and David Abudarham. The latter quotes him literally in almost every halakhah, without, however, mentioning his name. Judah's main claim to fame in subsequent generations was that he was one of the teachers of Naḥmanides, who refers to him in his works. It seems that he was one of the channels through which Naḥmanides became acquainted with the literature and methods of study of the tosafists.

source: Samuel of Nehardea
text: Samuel of Nehardea Samuel of Nehardea or Samuel bar Abba (Hebrew: שמואל or שמואל ירחינאה) was a Jewish Talmudist who lived in Babylonia, known as an Amora of the first generation; son of Abba bar Abba and head of the Yeshiva at Nehardea. He was a teacher of halakha, judge, physician, and astronomer. He was born about 165 CE at Nehardea, in Babylonia and died there in 254 CE. As in the case of many other great men, a number of legendary stories are connected with his birth (comp. " Halakot Gedolot," Giṭṭin, end; Tos. Ḳid. 73a s.v. Mai Ikka). In Talmudic texts, Samuel is frequently associated with Abba Arika, with whom he debated on many major issues. He was the teacher of Rabbi Judah ben Ezekiel. From the little biographical information gleaned from the Talmud, we know that Samuel was never ordained as a Tanna, that he was very precise with his words (Kidd. 70), and that he had a special affinity for astronomy: one of his best known sayings was that "The paths of heaven are as clear to me as the pathways of Nehardea."

source: Judah ben Bathyra
text: Judah ben Bathyra Judah ben Bathyra or simply Judah Bathyra (also Beseira, Hebrew: יהודה בן בתירא) was an eminent tanna. He must have lived before the destruction of the Temple, since he prevented a pagan in Jerusalem from partaking of the Paschal offering. Thereupon he received the message: "Hail to thee, Rabbi Judah ben Bathyra! Thou livest in Nisibis, but thy net is spread in Jerusalem" (Pes. 3b). Since R. Judah was not present himself at the Passover in Jerusalem, it may be concluded that he was far advanced in years, although as a citizen of a foreign land he was not bound by the law which demanded the celebration of the Passover at Jerusalem (Tosefot to Pes. l.c.). At Nisibis in Mesopotamia he had a famous college, which is expressly recommended together with other famous schools (Sanh. 32b).

source: Rabbi Josiah
text: Rabbi Josiah Rabbi Josiah (Hebrew: רבי יאשיה) was a Tanna of the 2nd century, the most distinguished pupil of R. Ishmael. He is not mentioned in the Mishnah, perhaps because he lived in the south (Sanh. 88b), and his teachings were consequently unknown to the compiler of the Mishnah, Judah ha-Nasi, who lived at Tiberias and Beth-she'arim in northern Israel. This is the explanation proposed by Z. Frankel and N. Brüll; but the fact may have been that the Mishnah of R. Meïr, which served as the basis of Rebbi's Mishnah, did not accept the development of the teachings of Ishmael as formulated by Josiah and R. Jonathan, and they were consequently omitted by Rebbi from his Mishnah (D. Hoffmann, in Berliner's "Magazin," 1884, pp. 20 et seq.). Josiah is frequently mentioned in the Mekilta together with Jonathan. All their differences concerned only interpretations of Biblical passages, never halakot. During Hadrian's persecution Josiah seems to have fled from Israel, for he was at Nisibis, where he delivered precepts in the college of Judah ben Bathyra (Sifre, Num. 123; ib. Deut. 218).

source: Judah ben Isaac Messer Leon
text: Judah ben Isaac Messer Leon Judah ben Isaac Messer Leon (1166–1224) was a French tosafist born in Paris. According to Gross he was probably a descendant of Rashi, and a pupil of Isaac ben Samuel of Dampierre and his son Elhanan. He married a daughter of Abraham ben Joseph of Orleans, who has been identified by Jacobs ("Jews of Angevin England", p. 409) with Abraham fil Rabbi Joce, chief Jew in London in 1186. In a list of that year associated with Abraham occurs the name of Leo Blund, whom Jacobs identifies with Judah ben Isaac (ib. p. 88; comp. Bacher, in "J.Q.R." vi.360).

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Answer: seventy