Barabbas
Barabbas (
Biblical account
According to all four
Matthew refers to Barabbas only as a "notorious prisoner".[9] Mark and Luke further refer to Barabbas as one involved in a στάσις (stásis, a riot), probably "one of the numerous insurrections against the Roman power"[10] who had committed murder.[11] Robert Eisenman states that John 18:40 refers to Barabbas as a λῃστής (lēistēs, "bandit"), "the word Josephus always employs when talking about Revolutionaries".[a]
Three
The custom of releasing prisoners in Jerusalem at Passover is known to theologians as the Paschal Pardon,[13] but this custom (whether at Passover or any other time) is not recorded in any historical document other than the gospels, leading some scholars to question its historicity and make further claims that such a custom was a mere narrative invention of the Bible's writers.[14][15]
Name
There exist several versions of this figure's name in
Etymology
Of the two larger categories in which transmitted versions of this name fall
Historicity
According to Max Dimont, the 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,
The similarities of the name (
A minority of scholars, including Benjamin Urrutia, Stevan Davies, Hyam Maccoby and Horace Abram Rigg, have contended that Barabbas and Jesus were the same person.[27][28][29][30]
Antisemitism
The story of Barabbas has played a role in historical antisemitism because it has historically been used to lay the blame for the crucifixion of Jesus on the Jews, and thereby to justify antisemitism – an interpretation known as Jewish deicide.[31][32]
Pope
See also
References
Notes
Citations
- ^ a b "Barabbas : Facts & Significance". Encyclopedia Britannica. Retrieved 2019-11-11.
- ^ "Barabbas | Facts & Significance | Britannica". www.britannica.com. Retrieved 2022-06-24.
- ^ Evans 2012, pp. 452ff.
- ^ Mark 15:6–15
- ^ Luke 23:13–25
- ^ John 18:38–19:16
- ^ Mark 15:6–15
- ^ Matthew 27:25
- ^ Matthew 27:16
- ^ "Mark 15". Cambridge Bible for Schools and Colleges. Retrieved 11 December 2017.
- ^ Mark 15:7, Luke 23:19
- ^ Brown 1994, pp. 793–795.
- ^ Merritt 1985, pp. 57–68.
- ^ Cunningham, Paul A. "The Death of Jesus: Four Gospel Accounts". Center for Christian–Jewish Learning at Boston College. Archived from the original on 2012-11-05. Retrieved 2012-03-25.
- ^ Ehrman 2016.
- )
- ^ )
- ^ Evans 2012, p. 453.
- ^ Lagrange, Marie-Joseph (1923). ÉVANGILE SELON SAINT MATTHIEU (in French). Paris: V. Lecoffre. p. 520.
- S2CID 170230969.
- ^ Origen, Commentary on Matthew, Chapter 27, paragraph 17
- ^ a b Warren 2011, p. 118.
- ^ Brown 1994, pp. 799–800.
- ^ a b Dimont 1999.
- ^ Brown 2008, pp. 815–820.
- ^ Evans & Wright 2009, p. 21.
- ^ Rigg 1945, pp. 417–456.
- ^ Maccoby 1969, pp. 55–60.
- ^ Davies 1981, pp. 260–262.
- ^ Maccoby 1973.
- ^ a b Pope Benedict XVI 2011.
- ^ a b Reynolds 2011.
Sources
- ISBN 978-1-58617-500-9.
- Brown, Raymond E. (1994). The Death of the Messiah. Vol. 1. New York: Doubleday.
- Brown, Raymond E. (2008). The Death of the Messiah: From Gethsemane to the Grave : a Commentary on the Passion Narratives in the Four Gospels. Yale University Press. ISBN 978-0-300-14009-5.
- ISBN 978-0-8021-9051-2.
- Davies, Stevan L. (1981). "Who is called Bar Abbas?". S2CID 170332233.
- Dimont, Max I. (1999). Appointment in Jerusalem. Open Road. ISBN 978-1-58586-546-8.
- Ehrman, Bart (2016). Jesus Before the Gospels. HarperOne.
- Evans, Craig A.; Wright, Nicholas Thomas (2009). Jesus, the Final Days: What Really Happened. Westminster John Knox Press. ISBN 978-0-664-23359-4.
- Evans, Craig A. (2012). Matthew. New Cambridge Bible Commentary. Cambridge University Press. ISBN 9780521812146.
- Hebron, Carol A. (2016). Judas Iscariot: Damned or Redeemed: A Critical Examination of the Portrayal of Judas in Jesus Films (1902-2014). Bloomsbury Publishing. ISBN 978-0-567-66831-8.
- Holland, Tom (6 September 2012). "The Liars' Gospel by Naomi Alderman – review". The Guardian. Retrieved 27 May 2014.
- Maccoby, H. Z. (1969). "Jesus and Barabbas". S2CID 170255986.
- Maccoby, Hyam (1973). Revolution in Judaea. New York: Taplinger.
- Merritt, Robert L. (March 1985). "Jesus (the nazarene) Barabbas and the Paschal Pardon". Journal of Biblical Literature. 104 (1): 57–68. JSTOR 3260593.
- Oursler, Fulton (1957). The Greatest Story Ever Told. World's Work.
- Reynolds, Matt (2 March 2011). "Pope Benedict XVI Points Fingers on Who Killed Jesus". ChristianityToday.com. Retrieved 1 July 2021.
- Rigg, Horace Abram (1945). "Barabbas". JSTOR 3262275.
- Urrutia, Benjamin (October 2008). "Pilgrimage". The Peaceable Table.
- Van Hooydonck, Peter (1994). Willy Vandersteen: De Bruegel van het beeldverhaal : biografie. Standaard. ISBN 9789002195464.
- Warren, William (2011). "Who Changed the Text and Why? Probable, Possible, and Unlikely Explanations". In Bart D. Ehrman; Daniel B. Wallace; Robert B. Stewart (eds.). The Reliability of the New Testament. Fortress Press. ISBN 978-0-8006-9773-0.