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== Barabas == | |||
A number of sources identify Barabbas as ''Iēsoûs Bar Rhabbân'' or Jesus bar Abbas. This would identify him as Yeshua the son of the Father. This would be a good name chosen for a condender for the throne. | A number of sources identify Barabbas as ''Iēsoûs Bar Rhabbân'' or Jesus bar Abbas. This would identify him as Yeshua the son of the Father. This would be a good name chosen for a condender for the throne. | ||
The Codex Koridethi, [[Origen]], and other identify him with forms of the prophetic name ''Jesus''. Bar Rabbān, could be seen as 'Son of our Rabbi', while Bar Abbâs would be accepted as son of the Father. | The Codex Koridethi, [[Origen]], and other identify him with forms of the prophetic name ''Jesus''. Bar Rabbān, could be seen as 'Son of our Rabbi', while Bar Abbâs would be accepted as son of the Father. | ||
== Critics and controversy == | |||
Critics of the biblical story make a feeble attempt to argue the veracity of the narrative as an accurate historical acount. | |||
Both Max Dimont and Raymond Brown try to explain the story with numerous weak or faulty perspectives. | Both Max Dimont and Raymond Brown try to explain the story with numerous weak or faulty perspectives. | ||
Governers had been recalled for allowing relatively small protests to upset the ''status quo''. Not only was turning out troops expensive the effect on the popularity of Rome was counter productive. Anything that might disrupt ''trade and business'' and effect the profits flowing to Rome was frowned upon. | Governers had been recalled for allowing relatively small protests to upset the ''status quo''. Not only was turning out troops expensive the effect on the popularity of Rome was counter productive. Anything that might disrupt ''trade and business'' and effect the profits flowing to Rome was frowned upon. | ||
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The suggestion that Pilate ''cowed'' to the demands of civilian mob and chose to release a ''condemned prisoner'' who had committed insurrection against the Roman Empire does not fit the narrative. | The suggestion that Pilate ''cowed'' to the demands of civilian mob and chose to release a ''condemned prisoner'' who had committed insurrection against the Roman Empire does not fit the narrative. | ||
=== Three strikes === | |||
Pilate had served under Emperor Tiberius but Rome wanted peace because it was good for business. He already had several strikes against him. | Pilate had served under Emperor Tiberius but Rome wanted peace because it was good for business. He already had several strikes against him. | ||
There was the "ensigns incident" where ideological radicals just begged to die by execution3<Ref>"On one occasion, when the soldiers under his command came to Jerusalem, he caused them to bring with them their ensigns, upon which were the usual images of the emperor. The ensigns were brought in privily by night, put their presence was soon discovered. Immediately multitudes of excited Jews hastened to Caesarea to petition him for the removal of the obnoxious ensigns. For five days he refused to hear them, but on the sixth he took his place on the judgment seat, and when the Jews were admitted he had them surrounded with soldiers and threatened them with instant death unless they ceased to trouble him with the matter. The Jews thereupon flung themselves on the ground and bared their necks, declaring that they preferred death to the violation of their laws. Pilate, unwilling to slay so many, yielded the point and removed the ensigns." The Standards- [[Josephus]], War 2.169-174, Antiq 18.55-59.</Ref> | There was the "ensigns incident" where ideological radicals just begged to die by execution3<Ref>"On one occasion, when the soldiers under his command came to Jerusalem, he caused them to bring with them their ensigns, upon which were the usual images of the emperor. The ensigns were brought in privily by night, put their presence was soon discovered. Immediately multitudes of excited Jews hastened to Caesarea to petition him for the removal of the obnoxious ensigns. For five days he refused to hear them, but on the sixth he took his place on the judgment seat, and when the Jews were admitted he had them surrounded with soldiers and threatened them with instant death unless they ceased to trouble him with the matter. The Jews thereupon flung themselves on the ground and bared their necks, declaring that they preferred death to the violation of their laws. Pilate, unwilling to slay so many, yielded the point and removed the ensigns." The Standards- [[Josephus]], War 2.169-174, Antiq 18.55-59.</Ref> | ||
{{stoneaqueductpic}} | |||
Then there was the "clamour about the aqueduct" where a few were bloodied and may have died.<Ref>"At another time he(Pilate) used the sacred treasure of the temple, called [[corban]] (qorban), to pay for bringing water into Jerusalem by an aqueduct. A crowd came together and clamored against him; but he had caused soldiers dressed as civilians to mingle with the multitude, and at a given signal they fell upon the rioters and beat them so severely with staves that the riot was quelled." The Aqueduct- [[Josephus]], War 2.175-177, Antiq 18.60-62.</Ref> | Then there was the "clamour about the aqueduct" where a few were bloodied and may have died.<Ref>"At another time he(Pilate) used the sacred treasure of the temple, called [[corban]] (qorban), to pay for bringing water into Jerusalem by an aqueduct. A crowd came together and clamored against him; but he had caused soldiers dressed as civilians to mingle with the multitude, and at a given signal they fell upon the rioters and beat them so severely with staves that the riot was quelled." The Aqueduct- [[Josephus]], War 2.175-177, Antiq 18.60-62.</Ref> | ||
Then there was an inscription concerning a gift of shields p,aced in Herod's palace that was eventually petioned all the way to [[Tiberius]].<Ref>"[[Philo of Alexandria|Philo]] tells us (Legatio ad Caium, xxxviii) that on other occasion he dedicated some gilt shields in the palace of Herod in honor of the emperor. On these shields there was no representation of any forbidden thing, but simply an inscription of the name of the donor and of him in whose honor they were set up. The Jews petitioned him to have them removed; when he refused, they appealed to Tiberius, who sent an order that they should be removed to Caesarea." International Standard Bible Encyclopaedia.</Ref> | |||
Pilate only wanted to release Barrabas in order to spare Jesus who was a just man and the rightful king of Judea. | |||
Another mere "Boston tea party" type event could mean his recall. | |||
== The Practice of Pardoning == | |||
Pardoning criminals from Livy to Pliny the Younger was a common way to win favor with the masses. Even the Vestal Virgins, who were above bribery, could commute sentences even the death penalty. N. T. Wright quotes Josephus's Antiquities and the [[Mishnah]] on the subject in support of the common practice of releasing prisners. | |||
== Matthew account == | == Matthew account == | ||
Revision as of 02:50, 5 January 2024
== Barabas ==
A number of sources identify Barabbas as Iēsoûs Bar Rhabbân or Jesus bar Abbas. This would identify him as Yeshua the son of the Father. This would be a good name chosen for a condender for the throne.
The Codex Koridethi, Origen, and other identify him with forms of the prophetic name Jesus. Bar Rabbān, could be seen as 'Son of our Rabbi', while Bar Abbâs would be accepted as son of the Father.
Critics and controversy
Critics of the biblical story make a feeble attempt to argue the veracity of the narrative as an accurate historical acount.
Both Max Dimont and Raymond Brown try to explain the story with numerous weak or faulty perspectives.
Governers had been recalled for allowing relatively small protests to upset the status quo. Not only was turning out troops expensive the effect on the popularity of Rome was counter productive. Anything that might disrupt trade and business and effect the profits flowing to Rome was frowned upon.
Pontius Pilate was first the chief financial officer for Rome in Judea.
Jesus was not condemned and Barabas's charge of sedition may be because he opposed the Pharisees and not Rome.
The suggestion that Pilate cowed to the demands of civilian mob and chose to release a condemned prisoner who had committed insurrection against the Roman Empire does not fit the narrative.
Three strikes
Pilate had served under Emperor Tiberius but Rome wanted peace because it was good for business. He already had several strikes against him.
There was the "ensigns incident" where ideological radicals just begged to die by execution3[1]
Pontius Pilate's appropriation of funds from the holy treasury to build an aqueduct[3] stirred up a coordinated protest in Jerusalem and possibly at the tower of Siloam, which was likely used to guard the spring, protecting and controlling water flow into the aqueduct.[4]
Pilate discovered the plot and set soldiers in plain clothes among them in Jerusalem. The protest turned into a riotous rebellion in which men died.[5]
When some militant Zealots simultaneously occupied the tower of Siloam, Pilate would have also sent troops to seize the tower which got eighteen men killed. Some believe Barabbas was arrested because of these seditious events. The cross was reserved for rebels who would seek to overthrow the government. Luke 13 is talking about the protestors' rebellion against the misuse of the Corban funds.
Then there was the "clamour about the aqueduct" where a few were bloodied and may have died.[6]
Then there was an inscription concerning a gift of shields p,aced in Herod's palace that was eventually petioned all the way to Tiberius.[7]
Pilate only wanted to release Barrabas in order to spare Jesus who was a just man and the rightful king of Judea.
Another mere "Boston tea party" type event could mean his recall.
The Practice of Pardoning
Pardoning criminals from Livy to Pliny the Younger was a common way to win favor with the masses. Even the Vestal Virgins, who were above bribery, could commute sentences even the death penalty. N. T. Wright quotes Josephus's Antiquities and the Mishnah on the subject in support of the common practice of releasing prisners.
Matthew account
“16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him. 19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. 20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.” Matthew 27:16-22
Mark account
“7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude crying aloud began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10 For he knew that the chief priests had delivered him for envy. 11 But the chief priests moved the people, that he should rather release Barabbas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? 13 And they cried out again, Crucify him. 14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. 15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. 16 And the soldiers led him away into the hall, called Praetorium; and they call together the whole band. 17 And they clothed him with purple, and platted a crown of thorns, and put it about his head, 18 And began to salute him, Hail, King of the Jews!” Mark 15:7-18
Luke account
“13 And Pilate, when he had called together the chief priests and the rulers and the people, 14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. 16 I will therefore chastise him, and release him. 17 (For of necessity he must release one unto them at the feast.) 18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas: 19 (Who for a certain sedition[8] made in the city, and for murder, was cast into prison.) 20 Pilate therefore, willing to release Jesus, spake again to them. 21 But they cried, saying, Crucify him, crucify him. 22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. 23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.” Luke 23:13-23
John account
“39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.”[9] John 18:39-40
Pontius Pilate, the praefectus or governor
- ↑ "On one occasion, when the soldiers under his command came to Jerusalem, he caused them to bring with them their ensigns, upon which were the usual images of the emperor. The ensigns were brought in privily by night, put their presence was soon discovered. Immediately multitudes of excited Jews hastened to Caesarea to petition him for the removal of the obnoxious ensigns. For five days he refused to hear them, but on the sixth he took his place on the judgment seat, and when the Jews were admitted he had them surrounded with soldiers and threatened them with instant death unless they ceased to trouble him with the matter. The Jews thereupon flung themselves on the ground and bared their necks, declaring that they preferred death to the violation of their laws. Pilate, unwilling to slay so many, yielded the point and removed the ensigns." The Standards- Josephus, War 2.169-174, Antiq 18.55-59.
- ↑ The Greek word korban is related to the term korbanas, signifying the “temple treasury.” Korbanas'(or κορβανᾶς)': among the Jews the holy treasury.
- ↑ It brought in water from a distance of seventy-two kilometers.
- ↑ "From the Suda or Souda a tenth-century Byzantine encyclopedia of the ancient Mediterranean, which uses ancient sources that have since been lost.
- ↑ "At another time he used the sacred treasure of the temple, called corban (qorban), to pay for bringing water into Jerusalem by an aqueduct. A crowd came together and clamored against him; but he had caused soldiers dressed as civilians to mingle with the multitude, and at a given signal they fell upon the rioters and beat them so severely with staves that the riot was quelled." The Aqueduct- Josephus, War 2.175-177, Antiq 18.60-62.
- ↑ "At another time he(Pilate) used the sacred treasure of the temple, called corban (qorban), to pay for bringing water into Jerusalem by an aqueduct. A crowd came together and clamored against him; but he had caused soldiers dressed as civilians to mingle with the multitude, and at a given signal they fell upon the rioters and beat them so severely with staves that the riot was quelled." The Aqueduct- Josephus, War 2.175-177, Antiq 18.60-62.
- ↑ "Philo tells us (Legatio ad Caium, xxxviii) that on other occasion he dedicated some gilt shields in the palace of Herod in honor of the emperor. On these shields there was no representation of any forbidden thing, but simply an inscription of the name of the donor and of him in whose honor they were set up. The Jews petitioned him to have them removed; when he refused, they appealed to Tiberius, who sent an order that they should be removed to Caesarea." International Standard Bible Encyclopaedia.
- ↑ 4714 στασις stasis stas’-is; from the base of 2476 ιστημὶ histemi abide, continue; a standing (properly, the act), i.e. (by analogy) position (existence); by implication, a popular uprising; figuratively, controversy: — dissension, insurrection, X standing, uproar. 9 times;
- Thayer Definition: Part(s) of speech: Noun Feminine
- 1. a standing, station, state
- 2. an insurrection strife,
- 3. insurrection
- Strong's Definition: a standing (properly the act), that is, (by analogy) position (existence); by implication a popular uprising ; figuratively controversy: - dissension, insurrection, X standing, uproar.
- ↑ 3027 λῃστής lestes [lace-tace’] from leizomai (to plunder); n m; TDNT-4:257,532; [{See TDNT 442 }] AV-thief 11, robber 4; 15
- 1) a robber, plunderer, freebooter, brigand
- For Synonyms see entry 5856 one who steals by stealth and deception. To lurk privily as we see in Proverbs 1:11