CanuckMA said:
Not true. Although I thought the text implied that the Romans had that tradition (also not true)
The following passages are from the New International Version (NIV) translation:
"Now it was the governor's custom at the Feast to release a prisoner chosen by the crowd" (Matthew 27:15).
"Now it was the custom at the Feast to release a prisoner whom the people requested" (Mark 15:6).
The "Feast" in question, of course, is Passover.
"'What is truth?' Pilate asked. With this he sent out again to the Jews and said, 'I find no basis for a charge against him. But it is your custom for me to release to you one prisoner at the time of the Passover'" (John 18:38-39).
These are all in contrast to the version in Luke, which makes no reference at all to such a custom.
CanuckMA said:
True. Still practiced today.
But not in the first century.
Perhaps a little clarification is in order here. With the desctruction of the Temple in 70 CE by the Romans, the sect known as the Pharisees basically established unilateral dominance among the Jewish populace, with other sects such as the Essenes and Sadducees apparently dying out. Modern Judaism, as it is typically known, is an outgrowth of this post-Temple Pharisaic Judaism (which itself was radically changed during the Age of Reason in the West).
The Pharisees had a custom whereby their priests and scribes had to wash their hands before eating a meal. Later, after they took control, this rule extended to the whole of the Jewish populace. However, there was no such "universal" custom at the time that "Jesus Christ" is supposed to have lived.
It would make perfect sense, however, if the narrative account was written by Hellenized Jew
after the Temple destruction in 70 CE. He (or she) would simply be commenting on the common practice during his time (but not during the time Jesus would have lived).
CanuckMA said:
Or the entire episode around the Last Supper. Of all the Jewish festivals, Pesach is the one that is most celebrated with family. Comes from the imperative in Wxodus that we should teach it to aour children. What were te Apostles doing NOY with their families?
And then, no Jewish court would have sat that night, or following morning. The first and last days of Pesach are prohibited from work.
Agreed.
Hayyim ben Yehoshua's
The Myth of the Historical Jesus gives a good summary of some of the fudge-ups the Gospel narratives make concerning Jewish history and custom:
"The New Testament story confuses so many historical periods that there is no way of reconciling it with history. The traditional year of Jesus's birth is 1 C.E. Jesus was supposed to be not more than two years old when Herod ordered the slaughter of the innocents. However, Herod died before April 12, 4 B.C.E. This has led some Christians to redate the birth of Jesus in 6 - 4 B.C.E. However, Jesus was also supposed have been born during the census of Quirinius. This census took place after Archelaus was deposed in 6 C.E., ten years after Herod's death. Jesus was supposed to have been baptized by John soon after John had started baptizing and preaching in the fifteenth year of the reign of Tiberias, i.e. 28-29 C.E., when Pontius Pilate was governor of Judaea i.e. 26-36 C.E. According to the New Testament, this also happened when Lysanias was tetrarch of Abilene and Annas and Caiaphas were high priests. But Lysanias ruled Abilene from c. 40 B.C.E until he was executed in 36 B.C.E by Mark Antony, about 60 years before the date for Tiberias and about 30 years before the supposed birth of Jesus! Also, there were never two joint high priests, in particular, Annas was not a joint high priest with Caiaphas. Annas was removed from the office of high priest in 15 C.E after holding office for some nine years. Caiaphas only became high priest in c. 18 C.E, about three years after Annas. (He held this office for about eighteen years, so his dates are consistent with Tiberias and Pontius Pilate, but not with Annas or Lysanias.) Although the book of Acts presents Yehuda of Galilee, Theudas and Jesus as three different people, it incorrectly places Theudas (crucified 44 C.E.) before Yehuda who it correctly mentions as being crucified during the census (6 C.E.). Many of these chronological absurdities seem to be based on misreadings and misunderstandings of Josephus's book
Jewish Antiquities, which was used as reference by the author of
Luke and
Acts.
The story of Jesus's trial is also highly suspicious. It clearly tries to placate the Romans while defaming the Jews. The historical Pontius Pilate was arrogant and despotic. He hated the Jews and never delegated any authority to them. However, in Christian mythology, he is portrayed as a concerned ruler who distanced himself from the accusations against Jesus and who was coerced into obeying the demands of the Jews. According to Christian mythology, every Passover, the Jews would ask Pilate to free any one criminal they chose. This is of course a blatant lie. Jews never had a custom of freeing guilty criminals at Passover or any other time of the year. According the myth, Pilate gave the Jews the choice of freeing Jesus the Christ or a murderer named Jesus Barabbas. The Jews are alleged to have enthusiastically chosen Jesus Barabbas. This story is a vicious antisemitic lie, one of many such lies found in the New Testament (largely written by antisemites). What is particularly disgusting about this rubbish story is that it is apparently a distortion of an earlier story which claimed that the Jews demanded that Jesus Christ be set free. The name 'Barabbas' is simply the Greek form of the Aramaic 'bar Abba' which means 'son of the Father.' Thus 'Jesus Barabbas' originally meant 'Jesus the son of the Father,' in other words, the usual Christian Jesus. When the earlier story claimed that the Jews wanted Jesus Barabbas to be set free it was referring to the usual Jesus. Somebody distorted the story by claiming that Jesus Barabbas was a different person to Jesus Christ and this fooled the Roman and Greek Christians who did not know the meaning of the name 'Barabbas.'"
Laterz.