Barabbas

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.

Critical of the biblical stor 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.

story of Barabbas as related in the Gospels lacks credibility from both the Roman and Jewish standpoint. The story, on its face, presents the Roman authority, Pontius Pilate, backed by overwhelming military might, being cowed by a small crowd of unarmed civilians into releasing a prisoner condemned to death for insurrection against the Roman Empire.[24] Further, Dimont argues against the believability of the Barabbas story by noting that the alleged custom of privilegium Paschale, "the privilege of Passover", where a criminal is set free, is only found in the Gospels. Raymond E. Brown argued that the Gospels' narratives about Barabbas cannot be considered historical, but that it is probable that a prisoner referred to as Barabbas (bar abba, "son of the father") was indeed freed around the period Jesus was crucified and this gave birth to the story.[25]

On the other hand, Craig A. Evans and N. T. Wright argue in favor of the historicity of the Passover pardon narrative, quoting evidence of such pardons from Livy's Books from the Foundation of the City, Josephus's Antiquities of the Jews, Papyrus Florence, Pliny the Younger's Epistles and the Mishnah.[26]

The similarities of the name (Biblical Greek: Ἰησοῦς Bαραββᾶς, romanized: Iēsoûs Barabbâs) in some manuscripts and the name of

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 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.” John 18:39-40

Pontius Pilate, the praefectus or governor