Barabbas: Theological Enigma

[Victor]

Barabbas
A question has arisen concerning a possible oral tradition hidden beneath today’s scriptural version of Jesus’ trial before pilot. I need your assistance, your considered opinions and knowledge as I do not have the tools to research the necessary ancient text to prove my theory.

The real possibility of the corruption of Barabbas’ name, and its translation, might well indicate a corruption of biblical text, and why? Was it done to preserve a truth, or to preserve a false tradition of men? Was it done with purpose, or is it merely another ecclesiastic error with which the New Testament abounds?

Jesus, is Greek for the Aramaic, Joshua. At birth Jesus would have been properly named, Joshua bar Joseph; Jesus, son of Joseph. Barabbas' first name, Jesus, would have been Joshua in Aramaic. Aside from this we must look at the family name, Bar-abbas. With the correct translation, it is bar-Abbas, or bar-Abba. His proper name in Aramaic would then be, Joshua bar Abba(s). Were there, indeed, two Jesus on that day? And second, we must ask what the theological meanings these names are, and what purpose they had in the original text.

As Joshua bar Joseph, we have the title Jesus often used amongst the disciples, Jesus, the son of man. As Joshua bar Abba(s) we have the title his disciples and followers gave him, Jesus, the son of God, for in this instance, Abba means, father, and it refers to Father; heavenly Father. (Some claim it to mean, dad, but I would not presume to use it in that manner.) In effect, Pilate is asking the crowd, “Who would you have me release for you, the son of man, or the Son of God?” This is a massive question for the theological community to answer, but for our simple discovery it is a serious view that bears on us for an honest appraisal.

This student would suggest the following theory as relevant to the cryptic wording which appears in all the Gospels; Matthew, Mark, Luke, and John, concerning Jesus bar Abba(s) [Barabbas]. Apparently we have an oral hidden beneath a written tradition reflected in these Gospel renditions.

In the original (oral crucifixion story) we are told that Jesus bar Abba (the Son of God) was released and another Jesus bar Joseph (the son of Man) was sent to the cross. Since doctrine insists that Jesus is the Son of God many might well assume, without the introduction of contradictory information, that the ‘son of man’ was a personage other than Jesus the Christ.

It is strongly suspected that when the original oral tradition was put into writing the interpreters, either by gross error or with knowledge and forethought, changed Jesus bar Abba to Jesus Barabbas, and created a separate, secondary personage and a fallacious account of the crucifixion.

Were there two individuals at all? The Gospel writer has left us with an enigma!

I Am, as always;
Victor G

 

[Thomas]

In the original (oral crucifixion story) we are told that Jesus bar Abba (the Son of God) was released and another Jesus bar Joseph (the son of Man) was sent to the cross.

Your source for this?

Thomas

 

[Jeannot]

Bar Abbas may have been a nom de guerre taken by an insurrectionist.

Pilate didn't refer to Jesus as the son of Man, but as "king of the Jews."

 

[Virtual_Cliff]

In the original (oral crucifixion story) we are told that Jesus bar Abba (the Son of God) was released and another Jesus bar Joseph (the son of Man) was sent to the cross.

Your source for this?

Thomas

Thomas, with great respect, you are missing the point. This is not the first time that it has been suggested that the name Bar Abbas (Son of the father) should not be read literally. Unfortunately I can't point to any texts but I'm sure someone on the forum can.

 

[China Cat Sunflower]

The gospel accounts are entirely fictional so everything in them is symbolic and/or allegorical.

Chris

 

[flowperson]

Chris:

I would substitute the adjective "partially" for the word "entirely" in your post. Too much has been learned by scholars of all persuasions to deny that a man named Jesus lived in Palestine 2,000 years ago. It's like throwing a rock in a pond.The rock's entry into the water makes ripples that travel distances over the water's surface.

When Jesus entered history 2,000 years ago he caused significant waves on the surfaces of history. Humans always make up stories/myths about such people and the events surrounding them. Whether the stories were/are historically accurate or true is really beside the point. It is the belief that accrues from them that is important.

Oh, I should also say that I thought Anthony Quinn was wonderful in the role of Barabbas in the 50's movie of that name.

flow....

 

[China Cat Sunflower]

Chris:

I would substitute the adjective "partially" for the word "entirely" in your post.

Would you settle for "substantially"? There may have been an actual human who is the basis for the Jesus story, or it could be a composite character, but the life and ministry of Jesus of Nazareth, as depicted in the gospels, is, if not completely mythological, the very next closest thing.

The bar Abbas thing is interesting in light of the "substitute" Jesus crucifiction theory. That kinda goes along with what the Koran says. But if the passion story is entirely symbolic,then that leaves the door open for even wilder stuff...possibly.

Chris

 

[taijasi]

Would you settle for "substantially"? There may have been an actual human who is the basis for the Jesus story, or it could be a composite character, but the life and ministry of Jesus of Nazareth, as depicted in the gospels, is, if not completely mythological, the very next closest thing.

I think I'd have to agree with this ... although I believe that the symbolism (or `symbology' as Dan Brown would put it ) - is what's important. And of course, imho, this has been largely overlooked!

Oh, and I still maintain that the true `Jesus' (Yeshua) upon whom the Christian story is centered (the `Christed' chrestos) ... lived from ~105BC to ~72BC. Doesn't matter a hill o' beans to me what "scholars and experts" all concur about. Yeah yeah, the earth is the center of cosmos - we KNOW that, silly!

taijasi

 

[Victor]

Thomas:
First, thanks to all, we are at the doorstep, now all we have to do is to go through!

Material… Matthew, Mark, Luke and John at the point of the trial before Pilate, then all New Testament material wherein the son of man and the Son of God are discussed.; then to a good Greek-English, or English Greek Lexicon. Bullinger and Thayer are excellent, for definitions of the names involved, Jesus bar Joseph and Jesus bar Abba. The Interpreter’s Bible and Peake’s commentary offer good incites from professionals and they easy to get to.

Happily, we are in a position not to have to consider whether Jesus is allegorical or historical fact. I would suggest that the answer to that lies within each of us and our personal beliefs. What is important is how we prove the original oral tradition which, I personally believe, lies under the canonized ‘tale’ of the trial. As it appears in the Gospels it is a historical matter, for the most part. The ‘assumed’ oral tradition is purely theological!

As I noted, if one takes into consideration Jesus’ own comments concerning the son of man, it concerned him personally. The attribute given to him as Son of God, is taken up by others concerning his spiritual identity, but it is the same person. That’s why I consider the view that there was only one person on trial that day.

Chris: What is surprising is Burke’s statement in Peake’s Commentary: “Do we actually think it necessary to state that the entire work (the trial) is fictional?” I consider Peake’s to be a ‘fundamentalist’ statement and I like it because when they disagree with biblical text, they hammer it!

Chris said:
"The bar Abbas thing is interesting in light of the "substitute" Jesus crucifiction theory. That kinda’ goes along with what the Koran says. But if the passion story is entirely symbolic, then that leaves the door open for even wilder stuff...possibly.


Go for it, don’t hesitate now, Chris. I would like to hear what you have to say on this subject! Maybe 'wild' is what we're looking for here.

I Am, as always;
Victor G

 

[inhumility]

In effect, Pilate is asking the crowd, “Who would you have me release for you, the son of man, or the Son of God?”
This is a massive question for the theological community to answer, but for our simple discovery it is a serious view that bears on us for an honest appraisal.
This student would suggest the following theory as relevant to the cryptic wording which appears in all the Gospels; Matthew, Mark, Luke, and John,
In the original (oral crucifixion story) we are told that Jesus bar Abba (the Son of God) was released and another Jesus bar Joseph (the son of Man) was sent to the cross. Since doctrine insists that Jesus is the Son of God many might well assume, without the introduction of contradictory information, that the ‘son of man’ was a personage other than Jesus the Christ.

I think Victor has overlooked the point, Pilate did not ask the particular questions as presumed/suggested by mistake by Victor. I quote the relevant portions from the four Gospels.

Matthew 27

Jesus Before Pilate

11Meanwhile Jesus stood before the governor, and the governor asked him, "Are you the king of the Jews?"
"Yes, it is as you say," Jesus replied.
12When he was accused by the chief priests and the elders, he gave no answer. 13Then Pilate asked him, "Don't you hear the testimony they are bringing against you?" 14But Jesus made no reply, not even to a single charge—to the great amazement of the governor.
15Now it was the governor's custom at the Feast to release a prisoner chosen by the crowd. 16At that time they had a notorious prisoner, called Barabbas. 17So when the crowd had gathered, Pilate asked them, "Which one do you want me to release to you: Barabbas, or Jesus who is called Christ?" 18For he knew it was out of envy that they had handed Jesus over to him.
19While Pilate was sitting on the judge's seat, his wife sent him this message: "Don't have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him."
20But the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed.
21"Which of the two do you want me to release to you?" asked the governor.
"Barabbas," they answered.
22"What shall I do, then, with Jesus who is called Christ?" Pilate asked.
They all answered, "Crucify him!"
23"Why? What crime has he committed?" asked Pilate.
But they shouted all the louder, "Crucify him!"
24When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. "I am innocent of this man's blood," he said. "It is your responsibility!"
25All the people answered, "Let his blood be on us and on our children!"
26Then he released Barabbas to them. But he had Jesus flogged, and handed him over to be crucified.
Mark 15
Jesus Before Pilate
1Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, reached a decision. They bound Jesus, led him away and handed him over to Pilate.
2"Are you the king of the Jews?" asked Pilate.
"Yes, it is as you say," Jesus replied.
3The chief priests accused him of many things. 4So again Pilate asked him, "Aren't you going to answer? See how many things they are accusing you of."
5But Jesus still made no reply, and Pilate was amazed.
6Now it was the custom at the Feast to release a prisoner whom the people requested. 7A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. 8The crowd came up and asked Pilate to do for them what he usually did.
9"Do you want me to release to you the king of the Jews?" asked Pilate, 10knowing it was out of envy that the chief priests had handed Jesus over to him. 11But the chief priests stirred up the crowd to have Pilate release Barabbas instead.
12"What shall I do, then, with the one you call the king of the Jews?" Pilate asked them.
13"Crucify him!" they shouted.
14"Why? What crime has he committed?" asked Pilate.
But they shouted all the louder, "Crucify him!"
15Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified.
Luke 23

1Then the whole assembly rose and led him off to Pilate. 2And they began to accuse him, saying, "We have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Christ,[a] a king."
3So Pilate asked Jesus, "Are you the king of the Jews?"
"Yes, it is as you say," Jesus replied.
4Then Pilate announced to the chief priests and the crowd, "I find no basis for a charge against this man."
5But they insisted, "He stirs up the people all over Judea[b]by his teaching. He started in Galilee and has come all the way here."
6On hearing this, Pilate asked if the man was a Galilean. 7When he learned that Jesus was under Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem at that time.
8When Herod saw Jesus, he was greatly pleased, because for a long time he had been wanting to see him. From what he had heard about him, he hoped to see him perform some miracle. 9He plied him with many questions, but Jesus gave him no answer. 10The chief priests and the teachers of the law were standing there, vehemently accusing him. 11Then Herod and his soldiers ridiculed and mocked him. Dressing him in an elegant robe, they sent him back to Pilate. 12That day Herod and Pilate became friends—before this they had been enemies.
13Pilate called together the chief priests, the rulers and the people, 14and said to them, "You brought me this man as one who was inciting the people to rebellion. I have examined him in your presence and have found no basis for your charges against him. 15Neither has Herod, for he sent him back to us; as you can see, he has done nothing to deserve death. 16Therefore, I will punish him and then release him."[c]
18With one voice they cried out, "Away with this man! Release Barabbas to us!" 19(Barabbas had been thrown into prison for an insurrection in the city, and for murder.)
20Wanting to release Jesus, Pilate appealed to them again. 21But they kept shouting, "Crucify him! Crucify him!"
22For the third time he spoke to them: "Why? What crime has this man committed? I have found in him no grounds for the death penalty. Therefore I will have him punished and then release him."
23But with loud shouts they insistently demanded that he be crucified, and their shouts prevailed. 24So Pilate decided to grant their demand. 25He released the man who had been thrown into prison for insurrection and murder, the one they asked for, and surrendered Jesus to their will.
John 18

Jesus Before Pilate

28Then the Jews led Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness the Jews did not enter the palace; they wanted to be able to eat the Passover. 29So Pilate came out to them and asked, "What charges are you bringing against this man?"
30"If he were not a criminal," they replied, "we would not have handed him over to you."
31Pilate said, "Take him yourselves and judge him by your own law."
"But we have no right to execute anyone," the Jews objected. 32This happened so that the words Jesus had spoken indicating the kind of death he was going to die would be fulfilled.
33Pilate then went back inside the palace, summoned Jesus and asked him, "Are you the king of the Jews?"
34"Is that your own idea," Jesus asked, "or did others talk to you about me?"
35"Am I a Jew?" Pilate replied. "It was your people and your chief priests who handed you over to me. What is it you have done?"
36Jesus said, "My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place."
37"You are a king, then!" said Pilate.
Jesus answered, "You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me."
38"What is truth?" Pilate asked. With this he went out again to the Jews and said, "I find no basis for a charge against him. 39But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release 'the king of the Jews'?"
40They shouted back, "No, not him! Give us Barabbas!" Now Barabbas had taken part in a rebellion.
John 19

Jesus Sentenced to be Crucified

1Then Pilate took Jesus and had him flogged. 2The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe 3and went up to him again and again, saying, "Hail, king of the Jews!" And they struck him in the face.
4Once more Pilate came out and said to the Jews, "Look, I am bringing him out to you to let you know that I find no basis for a charge against him." 5When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, "Here is the man!"
6As soon as the chief priests and their officials saw him, they shouted, "Crucify! Crucify!"
But Pilate answered, "You take him and crucify him. As for me, I find no basis for a charge against him."
7The Jews insisted, "We have a law, and according to that law he must die, because he claimed to be the Son of God."
8When Pilate heard this, he was even more afraid, 9and he went back inside the palace. "Where do you come from?" he asked Jesus, but Jesus gave him no answer. 10"Do you refuse to speak to me?" Pilate said. "Don't you realize I have power either to free you or to crucify you?"
11Jesus answered, "You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin."
12From then on, Pilate tried to set Jesus free, but the Jews kept shouting, "If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar."
13When Pilate heard this, he brought Jesus out and sat down on the judge's seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha). 14It was the day of Preparation of Passover Week, about the sixth hour.
"Here is your king," Pilate said to the Jews.
15But they shouted, "Take him away! Take him away! Crucify him!"
"Shall I crucify your king?" Pilate asked.
"We have no king but Caesar," the chief priests answered.
16Finally Pilate handed him over to them to be crucified.”unquote
Thanks

 

[inhumility]

The bar Abbas thing is interesting in light of the "substitute" Jesus crucifiction theory. That kinda goes along with what the Koran says.Chris

Quran does note quote the name of Barabbas anywhere. There is no ambiguity in Quran, and Quran is very clear regarding Jesus that he did not die on Cross, though he went into a swoon, yet he survived. I quote some verses from Quran in this respect.
Chapter 4 Al-Nisa'

[4:154] “The people of the Book ask thee to bring down upon them a Book from heaven. They asked Moses a greater thing than this. They said, 'Show us Allah openly.' Thereupon a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses a manifest authority [4:155] And We raised high above them the Mount while making a covenant with them, and We said to them, 'Enter the gate submissively,' and We said to them, 'Transgress not in the matter of the Sabbath.' And We took from them a firm covenant. [4:156] So, for their breaking the covenant, and their denial of the Signs of Allah, and their seeking to slay the Prophets unjustly, and their saying: 'Our hearts are wrapped up in covers,' - nay, but Allah has sealed them because of their disbelief, so they believe not but little - [4:157] And for their disbelief and for their uttering against Mary a grievous calumny; [4:158] And for their saying, 'We did slay the Messiah, Jesus, son of Mary, the Messenger of Allah;' whereas they slew him not, nor did they bring about his death upon the cross, but he was made to appear to them like one crucified; and those who differ therein are certainly in a state of doubt about it; they have no certain knowledge thereof, but only pursue a conjecture; and they did not arrive at a certainty concerning it. [4:159] On the contrary, Allah exalted him to Himself. And Allah is Mighty, Wise”

Thanks

 

[China Cat Sunflower]

Ok, I stand corrected vis a vis the Koran. Somehow they thought they'd killed Jesus but he had just "swooned". Of course the Koran is essentially "channeled" material, so there's no way of verifying its veracity. There are other theories about there being two Jesus' who switched identities at the last minute, etc. It's kind of a Prince and the Pauper thing.

Chris

 

[China Cat Sunflower]

Victor,

I'll tell you what I really think, but it isn't very "wild". I think that we have a comparison between two similar "messianic" figures. One wants to accomplish the goal by force, the other has a different agenda. The name bar Abbas can mean "son of the Father", but it can also mean "son of the Fathers." The idea here is that the Jews choose a warrior messiah over the "Prince of Peace." Pretty simple. But there has to be more to it than that. The Jesus story in the gospels is a thin thumbnail sketch. Any named character is extremely symbolic.

Chris

 

[Victor]

Dear inhumility:
“Pilate did not ask the particular questions as presumed/suggested by mistake by Victor.”

I do not believe a diatribe on the entire scenario of the crucifixion is necessary. Brevity is certainly sufficient to prove a point. Please note:
Matthew 27:15
“Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted.”

No where else but in the Gospel is such a tradition known, certainly not an orthodox Jewish custom and unknown by professional commentators (The Interpreter’s Bible: Vol. 8) It is an addendum added by the Gospel writer to add intrigue to a fictitious part of the story!

“There is no other evidence than that of the Gospels for the "custom" (Matthew 27:15; John 18:39) or "requirement" (late texts of Luke 23:17) of releasing a prisoner at Passover.” (The Interpreter’s Bible: Mark 15:9-11)

Matthew 27:17: “So when they had gathered, Pilate said to them,, “Whom do you want me to release for you, Barabbas or Jesus who is called the Christ.” I think this is what I said?

Mark 15: 9; “And he answered them, “Do you want me to release for you the king of the Jews?”….vs 11:But the chief priests stirred up the crowd to have him release for them Barabbas instead.” I think that is what I said.

Luke 23:18: “But they all cried out together, “Away with this man, and release to us Barabbas….”

John 18:40: “they cried out again, ‘Not this man, but Barabbas!”

In each case I have stated the words of Gospel correctly, they are the same ion the KingJames version, the Revised Standard version, and the NRSV Study Bible, The I.B., and Peake's Commentary. BUT, every one of them is based on a non-existent custom. That is another reason I believe that the Gospel; stories have been manufactured to cover up a theologically correct, oral tradition.

I believe I have stated the Gospels correctly without going into an excessive quotation. As far as the Holy Qu’ran is concerned, it states that Jesus did NOT die on the cross. (Surah 3:53-59) In this, the Prophet (PBUH) is quite specific. This would be relevant to this matter in the Dead Sea Scrolls. (The Second Treatise of the Great Seth; Nag Hammadi Library)

I Am, as always;
Victor G

 

[flowperson]

Would you settle for "substantially"? There may have been an actual human who is the basis for the Jesus story, or it could be a composite character, but the life and ministry of Jesus of Nazareth, as depicted in the gospels, is, if not completely mythological, the very next closest thing.

The bar Abbas thing is interesting in light of the "substitute" Jesus crucifiction theory. That kinda goes along with what the Koran says. But if the passion story is entirely symbolic,then that leaves the door open for even wilder stuff...possibly.

Chris

Yes, there is a spectrum of meaning, and we must assume fact, in the stories of Jesus, so I suppose "partially" isn't so much different than "substantially". My main point to the post was to substantiate Joseph Campbell's teachings that all mythology contains elements of truth that serve to inspire belief. So, in a sense, mythology is the core of belief and truth over time.

By the way, the late Prof. Campbell was a lifelong and devout Roman Catholic. His books are very worthwhile, and if you can find a copy through your library system, or elsewhere, of his PBS show hosted by Bill Moyers called, The Power of Myth, I would highly recommend it to familiarize yourself with his work.

My opinion is that the "wilder stuff" (gnosticism) was effectively stamped out and condemned as heresy by the church fathers during the first 400 years of the church. My belief is also that the "compromise" that Constantine engineered at Nicea in 325 was not so much about religious beliefs as it was about political control, and imposing a "pax romana" upon the religious strife that was beginning to rage at the time in the faltering Roman Empire.

If you are interested in the history of Gnostic influences upon belief in the early Christian church, you should read the several books written by Elaine Pagels. Very enlightening stuff !

flow....

 

[Jeannot]

At the other end of the spectrum from the Gnostics were the Ebionites, who rejected Paul as being too Gnostic.

 

[Victor]

flowperson:

Joseph Campbell’s works are part of my library, a deeply inspired gentleman and extremely influential. I am not sure how you feel about the Gnostics, but with the advent of John’s Gospel, the assessment of the Logos, and the Dead Sea Scrolls, we must realize that their work has risen once again. I am certain that we have lost a great deal of valid material until recently.

Your comment concerning Constantine is right on the head! There was far more to his motives than simple religious fervor.

And, by the way, if you are interested in a very good dissertation on the rise of Christianity, you might want to get hold of, Paula Christianson’s, “From Jesus To Christ.” An excellent read from a lady of superior scholarship.

I Am, as always;
Victor G