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As Dimont puts it: "any Roman governor setting a traitor against Rome free in exchange for an avowed friend of Rome, as Jesus was depicted, would have had his head examined, after it was severed from his body." 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. A Roman governor who had shown stately comradeship with his governed city could have faced execution himself is argued. 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. Historicity Īccording to Max Dimont, the story of Barabbas as related in the gospels lacks credibility from both the Roman and Jewish standpoint. However, Abba has been found as a personal name in a 1st-century burial at Giv'at ha-Mivtar, and it appears fairly often as a personal name in the Gemara section of the Talmud, dating from AD 200–400. It is derived ultimately from the Aramaic בר-אבא, Bar-abbâ, "son of the father".
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Portrait of Barabbas by James Tissot (1836–1902)īarabbas' name appears as bar-Abbas in the Greek texts of the gospels. The custom of releasing prisoners in Jerusalem at Passover is known to theologians as the Paschal Pardon, but this custom (whether at Passover or any other time) is not recorded in any historical document other than the gospels, leading some scholars to question its historicity and make further claims that such a custom was a mere narrative invention of the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. Later copies of Luke contain a corresponding verse ( Luke 23:17), although this is not present in the earliest manuscripts, and may be a later gloss to bring Luke into conformity. Three gospels state that there was a custom that at Passover the Roman governor would release a prisoner of the crowd's choice Mark 15:6, Matthew 27:15, and John 18:39. Robert Eisenman states that John 18:40 refers to Barabbas as a λῃστής ( lēstēs, "bandit"), "the word Josephus always employs when talking about Revolutionaries".
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Mark and Luke further refer to Barabbas as one involved in a στάσις ( stasis, a riot), probably "one of the numerous insurrections against the Roman power" who had committed murder. Matthew refers to Barabbas only as a "notorious prisoner". One passage, found in the Gospel of Matthew, has the crowd saying (of Jesus), "Let his blood be upon us and upon our children." Pilate reluctantly yields to the insistence of the crowd. According to the Synoptic Gospels of Matthew, Mark, and Luke, and the account in John, the crowd chose Barabbas to be released and Jesus of Nazareth to be crucified.
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In one such instance, the "crowd" ( ochlos), "the Jews" and "the multitude" in some sources, were offered the choice to have either Barabbas or Jesus released from Roman custody. According to all four canonical gospels there was a prevailing Passover custom in Jerusalem that allowed Pilate, the praefectus or governor of Judea, to commute one prisoner's death sentence by popular acclaim.