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Feldman, B. (1982). Barabbas and the Gospel of Yeshua the Galilean. Am. Imago, 39(3):181-193.

(1982). American Imago, 39(3):181-193

Barabbas and the Gospel of Yeshua the Galilean

Bronson Feldman

Have nothing to do with Godless and idiotic myths.

Paul of Tarsus:

First Letter to Timothy, 4:7.

Of all the tenebrous and tantalising personalities in the long shadowy parade of the New Testament, none perhaps is more perplexing than Barabbas. This character barely emerges from obscurity to play his decisive role in the condemnation of Yeshua the Galilean to crucifixion before he is plunged forever into blackest oblivion. Evidently no writer of the Testament nor any scribe of its numerous sequel scriptures banished from the Bible adopted by the Emperor Constantine and his obedient bishops at the Council of Nicea in 325 evinced a sparkle of interest in the background of Barabbas or the life he led or followed after Pontius Pilate freed him from prison. Apart from the few lines about him in the Evangels of Mark, Matthew, Luke, and John, he seems to have been wonderfully unknown to every author of their age or after. So the question rises, Have we all the information about Barabbas in these sentences?

Without indicating a source for the statement, the compiler known as John affirmed, “Barabbas was a robber” (18:40). The Greek word employed here, lestas, meant more than a common robber, as we know from its usage by the Jewish renegade Josephus, who deserted the army of his nation to serve the Roman general Vespasian. It signified a “bandit” in the sense used by the governments that strove to capture and hang Pancho Villa and Emiliano Zapata in Mexico in 1914, or the British authorities who pursued Francis Marion in the American Revolution.

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