Barabbas
VIEW:49 DATA:01-04-2020
son of shame, confusion
Hitchcock's Bible Names Dictionary
BARABBAS (Mat_27:15-23 = Mar_15:6-14 = Luk_23:18-23 = Joh_18:39-40).A brigand, probably one of those who infested the Ascent of Blood (wh. see). He had taken part in one of the insurrections so frequent during the procuratorship of Pontius Pilate; and, having been caught red-handed, was awaiting sentence when Jesus was arraigned. It was customary for the procurator, by way of gratifying the Jews, to release a prisoner at the Passover season, letting the people choose whom they would; and Pilate, reluctant to condemn an innocent man, yet afraid to withstand the clamour of the rulers, saw here a way to save Jesus. His artifice would probably have succeeded had not the malignant priests and elders incited the people to choose Barabbas.
Barabbas, like Bartholomew and Bartimus, is a patronymic, possibly = the son of the father (i.e. the Rabbi). According to an ancient reading of Mat_27:17, the brigands name was Jesus. If so, there is a dramatic adroitness in Pilates presentation of the alternative to the multitude: Which of the two do ye wish me to release to youJesus the bar-Abba or Jesus that is called Messiah?
David Smith.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("son of the father.") A contrast to the true Son of the Father! The Jews asked the murderous taker of life to be given as a favor to them (it being customary to release one prisoner at the passover), and killed the Prince of life! (Act_3:14-15.) A robber (Joh_18:40) who had committed murder in an insurrection (Mar_15:7) and was cast into prison (compare Mat_27:15-26). (See PILATE for the probable reason of the Jews' keenness for his release.)
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Barab'bas. (son of Abba). A robber, Joh_18:40, who had committed murder in an insurrection, Mar_15:7; Luk_28:18, in Jerusalem and was lying in prison, at the time of the trial of Jesus, before Pilate.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
ba-rab?as (Βαραββᾶς, Barabbā́s): For Aramaic Bar-abba = literally, ?son of the father,? i.e. of the master or teacher. Abba in the time of Jesus was perhaps a title of honor (Mat_23:9), but became later a proper name. The variant Barrabban found in the Harclean Syriac would mean ?son of the rabbi or teacher.? Origen knew and does not absolutely condemn a reading of Mat_27:16, Mat_27:17, which gave the name ?Jesus Barabbas,? but although it is also found in a few cursives and in the Aramaic and the Jerusalem Syriac versions in this place only, it is probably due to a scribe's error in transcription (Westcott-Hort, App., 19-20). If the name was simply Barabbas or Barrabban, it may still have meant that the man was a rabbi's son, or it may have been a purely conventional proper name, signifying nothing. He was the criminal chosen by the Jerusalem mob, at the instigation of the priests, in preference to Jesus Christ, for Pilate to release on the feast of Passover (Mar_15:15; Mat_27:20, Mat_27:21; Luk_23:18; Joh_18:40). Matthew calls him ?a notable (i.e. notorious) prisoner? (Mat_27:16). Mk says that he was ?bound with them that had made insurrection, men who in the insurrection had committed murder? (Mar_15:7). Luke states that he was cast into prison ?for a certain insurrection made in the city, and for murder? (Luk_23:19; compare Act_3:14). John calls him a ?robber? or ?brigand? (Joh_18:40). Nothing further is known of him, nor of the insurrection in which he took part. Luke's statement that he was a murderer is probably a deduction from Mark's more circumstantial statement, that he was only one of a gang, who in a rising had committed murder. Whether robbery was the motive of his crime, as Jn suggests, or whether he was ?a man who had raised a revolt against the Roman power? (Gould) cannot be decided. But it seems equally improbable that the priests (the pro-Roman party) would urge the release of a political prisoner and that Pilate would grant it, especially when the former were urging, and the latter could not resist, the execution of Jesus on a political charge (Luk_23:2). The insurrection may have been a notorious case of brigandage. To say that the Jews would not be interested in the release of such a prisoner, is to forget the history of mobs. The custom referred to of releasing a prisoner on the Passover is otherwise unknown. ?What Matthew (and John) represents as brought about by Pilate, Mark makes to appear as if it were suggested by the people themselves. An unessential variation? (Meyer). For a view of the incident as semi-legendary growth, see Schmiedel in Encyclopedia Biblica. See also Allen, Matthew, and Gould, Mark, at the place, and article ?Barabbas? by Plummer in Hastings, Dictionary of the Bible (five volumes).
International Standard Bible Encyclopedia
PRINTER 1915.
Barab?bas, a person who had forfeited his life for sedition and murder (Mar_15:7; Luk_23:25). As a rebel, he was subject to the punishment laid down by the Roman law for such political offences; while, as a murderer, he could not escape death even by the civil code of the Jews. But the latter were so bent on the death of Jesus, that, of the two, they preferred pardoning this double criminal (Mat_27:16-26; Mar_15:7-15; Luk_23:18-25; Joh_18:40).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Barabbas
(βαραββας, for the Chald. בִּר אִבָּא, son of Abba, Simonis, Onom. N.T. p. 38; a common name in the Talmud, Lightfoot, Hor. Hebrews p. 489), a robber (λῃστής, Joh_18:40) who had committed murder in an insurrection (Mar_15:7; Luk_23:19) in Jerusalem, and was lying in prison at the time of the trial of Jesus before Pilate, A.D. 29. The procurator, in his anxiety to save Jesus, proposed to release him to the people, in accordance with their demand that he should release one prisoner to them at the Passover. As a rebel, he was subject to the punishment laid down by the Roman law for such political offenses, while as a murderer he could not escape death even by the civil code of the Jews. But the latter were so bent on the death of Jesus that, of the two, they preferred pardoning this double criminal (Mat_27:16-26; Mar_15:7-15; Luk_23:18-25; Joh_18:40), who was accordingly set free (Act_3:14). There appears to have been a usage in Jerusalem, at the paschal feast, for the governor to release to the people a prisoner whom they might particularly desire. This custom does not appear to have been ancient; it was probably derived either from the Syrians or from the Greeks and Romans, the former of whom had such a custom at their Thesmophoriae, the latter at their Lectisternia. Some think the policy of this provision was obviously to conciliate the favor of the Jews toward the Roman government. SEE PASSOVER.
Origen says that in many copies Barabbas was also called Jesus (Ι᾿ησοῦν Βαραββᾶν; see the Darmst. Lit. Bl. 1843, p. 538). The Armenian Version has the same reading: Whom will you that I shall deliver unto you, Jesus Barabbas, or Jesus that is called Christ? Griesbach, in his Comment., considers this as an interpolation, while Fritzsche has adopted it in his text (so also Tischendorf in Mat_27:16-17, but not his last ed.). We can certainly conceive that a name afterward so sacred may have been thrown out of the text by some bigoted transcriber. On the other hand, the contrast in Mat_27:20, that they should ask Barabbas and destroy Jesus, seems fatal to its original position in the text. SEE JESUS.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
BARABBAS (Mat_27:15-23 = Mar_15:6-14 = Luk_23:18-23 = Joh_18:39-40).A brigand, probably one of those who infested the Ascent of Blood (wh. see). He had taken part in one of the insurrections so frequent during the procuratorship of Pontius Pilate; and, having been caught red-handed, was awaiting sentence when Jesus was arraigned. It was customary for the procurator, by way of gratifying the Jews, to release a prisoner at the Passover season, letting the people choose whom they would; and Pilate, reluctant to condemn an innocent man, yet afraid to withstand the clamour of the rulers, saw here a way to save Jesus. His artifice would probably have succeeded had not the malignant priests and elders incited the people to choose Barabbas.
Barabbas, like Bartholomew and Bartimus, is a patronymic, possibly = the son of the father (i.e. the Rabbi). According to an ancient reading of Mat_27:17, the brigands name was Jesus. If so, there is a dramatic adroitness in Pilates presentation of the alternative to the multitude: Which of the two do ye wish me to release to youJesus the bar-Abba or Jesus that is called Messiah?
David Smith.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("son of the father.") A contrast to the true Son of the Father! The Jews asked the murderous taker of life to be given as a favor to them (it being customary to release one prisoner at the passover), and killed the Prince of life! (Act_3:14-15.) A robber (Joh_18:40) who had committed murder in an insurrection (Mar_15:7) and was cast into prison (compare Mat_27:15-26). (See PILATE for the probable reason of the Jews' keenness for his release.)
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Barab'bas. (son of Abba). A robber, Joh_18:40, who had committed murder in an insurrection, Mar_15:7; Luk_28:18, in Jerusalem and was lying in prison, at the time of the trial of Jesus, before Pilate.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
ba-rab?as (Βαραββᾶς, Barabbā́s): For Aramaic Bar-abba = literally, ?son of the father,? i.e. of the master or teacher. Abba in the time of Jesus was perhaps a title of honor (Mat_23:9), but became later a proper name. The variant Barrabban found in the Harclean Syriac would mean ?son of the rabbi or teacher.? Origen knew and does not absolutely condemn a reading of Mat_27:16, Mat_27:17, which gave the name ?Jesus Barabbas,? but although it is also found in a few cursives and in the Aramaic and the Jerusalem Syriac versions in this place only, it is probably due to a scribe's error in transcription (Westcott-Hort, App., 19-20). If the name was simply Barabbas or Barrabban, it may still have meant that the man was a rabbi's son, or it may have been a purely conventional proper name, signifying nothing. He was the criminal chosen by the Jerusalem mob, at the instigation of the priests, in preference to Jesus Christ, for Pilate to release on the feast of Passover (Mar_15:15; Mat_27:20, Mat_27:21; Luk_23:18; Joh_18:40). Matthew calls him ?a notable (i.e. notorious) prisoner? (Mat_27:16). Mk says that he was ?bound with them that had made insurrection, men who in the insurrection had committed murder? (Mar_15:7). Luke states that he was cast into prison ?for a certain insurrection made in the city, and for murder? (Luk_23:19; compare Act_3:14). John calls him a ?robber? or ?brigand? (Joh_18:40). Nothing further is known of him, nor of the insurrection in which he took part. Luke's statement that he was a murderer is probably a deduction from Mark's more circumstantial statement, that he was only one of a gang, who in a rising had committed murder. Whether robbery was the motive of his crime, as Jn suggests, or whether he was ?a man who had raised a revolt against the Roman power? (Gould) cannot be decided. But it seems equally improbable that the priests (the pro-Roman party) would urge the release of a political prisoner and that Pilate would grant it, especially when the former were urging, and the latter could not resist, the execution of Jesus on a political charge (Luk_23:2). The insurrection may have been a notorious case of brigandage. To say that the Jews would not be interested in the release of such a prisoner, is to forget the history of mobs. The custom referred to of releasing a prisoner on the Passover is otherwise unknown. ?What Matthew (and John) represents as brought about by Pilate, Mark makes to appear as if it were suggested by the people themselves. An unessential variation? (Meyer). For a view of the incident as semi-legendary growth, see Schmiedel in Encyclopedia Biblica. See also Allen, Matthew, and Gould, Mark, at the place, and article ?Barabbas? by Plummer in Hastings, Dictionary of the Bible (five volumes).
International Standard Bible Encyclopedia
PRINTER 1915.
Barab?bas, a person who had forfeited his life for sedition and murder (Mar_15:7; Luk_23:25). As a rebel, he was subject to the punishment laid down by the Roman law for such political offences; while, as a murderer, he could not escape death even by the civil code of the Jews. But the latter were so bent on the death of Jesus, that, of the two, they preferred pardoning this double criminal (Mat_27:16-26; Mar_15:7-15; Luk_23:18-25; Joh_18:40).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Barabbas
(βαραββας, for the Chald. בִּר אִבָּא, son of Abba, Simonis, Onom. N.T. p. 38; a common name in the Talmud, Lightfoot, Hor. Hebrews p. 489), a robber (λῃστής, Joh_18:40) who had committed murder in an insurrection (Mar_15:7; Luk_23:19) in Jerusalem, and was lying in prison at the time of the trial of Jesus before Pilate, A.D. 29. The procurator, in his anxiety to save Jesus, proposed to release him to the people, in accordance with their demand that he should release one prisoner to them at the Passover. As a rebel, he was subject to the punishment laid down by the Roman law for such political offenses, while as a murderer he could not escape death even by the civil code of the Jews. But the latter were so bent on the death of Jesus that, of the two, they preferred pardoning this double criminal (Mat_27:16-26; Mar_15:7-15; Luk_23:18-25; Joh_18:40), who was accordingly set free (Act_3:14). There appears to have been a usage in Jerusalem, at the paschal feast, for the governor to release to the people a prisoner whom they might particularly desire. This custom does not appear to have been ancient; it was probably derived either from the Syrians or from the Greeks and Romans, the former of whom had such a custom at their Thesmophoriae, the latter at their Lectisternia. Some think the policy of this provision was obviously to conciliate the favor of the Jews toward the Roman government. SEE PASSOVER.
Origen says that in many copies Barabbas was also called Jesus (Ι᾿ησοῦν Βαραββᾶν; see the Darmst. Lit. Bl. 1843, p. 538). The Armenian Version has the same reading: Whom will you that I shall deliver unto you, Jesus Barabbas, or Jesus that is called Christ? Griesbach, in his Comment., considers this as an interpolation, while Fritzsche has adopted it in his text (so also Tischendorf in Mat_27:16-17, but not his last ed.). We can certainly conceive that a name afterward so sacred may have been thrown out of the text by some bigoted transcriber. On the other hand, the contrast in Mat_27:20, that they should ask Barabbas and destroy Jesus, seems fatal to its original position in the text. SEE JESUS.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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