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Barabbas (/bəˈræbəs/; Aramaic: ישוע בר אבא Yeshua Bar ʾAbbaʾ, literally 'son of the father') is a figure mentioned in the New Testament, in which he is an insurrectionary held by the Roman governor at the same time as Jesus, and whom Pontius Pilate freed at the Passover feast in Jerusalem, while keeping Jesus as a prisoner.
I Am Barabbas By: Pete Garcia. In my recent discussions with those hermeneutically opposed to my biblical worldview, we seem to keep coming back to the discussion of whether the Church is now “True Israel”. “Jesus and the Cross and God’s Righteousness”: A look at the Cross from God’s point of view Romans 2:21-25 gives us the meaning of Easter. When man sinned he incurred God’s wrath. A holy, sinless God cannot tolerate sin. Therefore, there was a spiritual separation between God and man.
Biblical account[edit]
According to all four canonical gospels there was a prevailing Passover custom in Jerusalem that allowed or required Pilate, the praefectus or governor of Judea, to commute one prisoner's death sentence by popular acclaim. 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 the Synoptic Gospels of Matthew,[1]Mark,[2] and Luke,[3] and the account in John,[4] the crowd chose Barabbas to be released and Jesus of Nazareth to be crucified.[2] Pilate reluctantly yields to the insistence of the crowd. A passage found only in the Gospel of Matthew has the crowd saying (of Jesus), 'Let his blood be upon us and upon our children.'[5]
Matthew refers to Barabbas only as a 'notorious prisoner'.[6] 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' [7] who had committed murder.[8] Robert Eisenman states that John 18:40 refers to Barabbas as a λῃστής (lēstēs, 'bandit'), 'the word Josephus always employs when talking about Revolutionaries'.[9]
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. 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.[10]
The custom of releasing prisoners in Jerusalem at Passover is known as the Paschal Pardon,[11] 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.[12]
Etymology[edit]
Barabbas' name appears as bar-Abbas in the Greek texts of the gospels. It is derived ultimately from the Aramaic בר-אבא, Bar-abbâ, 'son of the father'. Some ancient manuscripts of Matthew 27:16–17 have the full name of Barabbas as 'Jesus Barabbas' and this was probably the name as originally written in the text.[13] Early church fatherOrigen was troubled by the fact that his copies of the gospels gave Barabbas' name as 'Jesus Barabbas' and declared that since it was impossible he could have had such a holy name, 'Jesus' must have been added to Barabbas' name by a heretic.[14] It is possible that later scribes, copying the passage, removed the name 'Jesus' from 'Jesus Barabbas' to avoid dishonour to the name of Jesus the Messiah.[15]
Abba has been found as a personal name in a 1st-century burial at Giv'at ha-Mivtar, and Abba also appears as a personal name frequently in the Gemara section of the Talmud, dating from AD 200–400.[16]
Antisemitism[edit]
The story of Barabbas plays a role in antisemitism because it has historically been used to lay the blame for the crucifixion of Jesus on the Jews, and thereby used to justify antisemitic prejudice—an interpretation known as Jewish deicide. Pope Benedict XVI, in his 2011 book Jesus of Nazareth, dismisses this reading, in which he translates 'ochlos' in Mark as 'crowd', rather than to mean the Jewish people.[2][17][18]
Possible parable[edit]
This practice of releasing a prisoner is said by Magee[19] and others to be a literary creation of Mark, who needed to have a contrast to the true 'son of the father' in order to set up an edifying contest, in a form of parable.
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Dennis MacDonald, in The Homeric Epics and the Gospel of Mark, notes that an episode similar to the one that occurs in Mark—of a crowd picking one figure over another figure similar to the other—occurred in The Odyssey, where Odysseus entered the palace disguised as a beggar and defeated his wife's suitors to reclaim his throne.[20] MacDonald suggests Mark borrowed from this section of The Odyssey and used it to pen the Barabbas tale, only this time Jesus – the protagonist – loses to highlight the cruelty of Jesus' persecutors.[20] However, this theory is rejected by other scholars.[21]
Modern views[edit]
According to historian Max Dimont, the story of Barabbas as related in the gospels lacks credibility from the Roman standpoint, as it 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. A Roman governor who had done that could have faced execution himself.[14]
Benjamin Urrutia, co-author of The Logia of Yeshua: The Sayings of Jesus, agrees with a well-known theory in biblical scholarship[14] as presented for instance by Hyam Maccoby, which says that Yeshua Bar Abba or Jesus Barabbas must be none other than Jesus of Nazareth, and that the choice between two prisoners is a fiction. Maccoby concludes that some of the acts attributed to Barabbas must then historically have been committed by Jesus, a view shared by Peter Cresswell.[22][23] Urrutia opposes the notion that Jesus may have either led or planned a violent insurrection. Jesus, in this view, must have been the planner and leader of the Jewish nonviolent resistance to Pilate's plan to set up Roman Eagle standards on Jerusalem'sTemple Mount. The story of this successful resistance is told by Josephus—who does not say who the leader was, but does tell of Pilate's crucifixion of Jesus just two paragraphs later in a passage whose authenticity is disputed.[24]
Art, literature, and media[edit]
- In Spanish, barrabás is a colloquial word for a bad or naughty person.[25] The word baraba has a similar meaning (vagabond, raff) in Slavic languages, especialy Serbian and Croatian[26].
- In The Liars' Gospel, a 2012 novel by Naomi Alderman, Barabbas is one of the protagonists and Alderman depicts Barabbas rather than Jesus as the man who summons fishermen.[27]
- The Belgian comics character Professor Barabas is named after the biblical character.[28]
- Fulton Oursler, in his novel, The Greatest Story Ever Told, portrays Barabbas as a friend of St. Joseph, who was the husband of Mary and the stepfather of Jesus. Joseph's friend, originally known as Samuel, is a member of a group dedicated to the overthrow of Roman rule. Samuel, acquainted with the story of Jesus' birth, tells Joseph that he is choosing the name 'Jesus Barabbas.'[29]
- The 1961 movie Barabbas, based on the novel by Pär Lagerkvist, depicts the life of the biblical figure following the Crucifixion as he seeks salvation.[30]
- Metro-Goldwyn-Mayer's 1961 film King of Kings works out a fictionalized backstory of Barabbas' arrest, depicting him as a Zealot and a partner in crime of Judas Iscariot who incites and fails in a revolt to overwhelm Jerusalem's Roman garrison.[31] This portrayal recurs in the animated film The Miracle Maker, in which Barabbas is portrayed by Tim McInnerny.
- Mikhail Bulgakov's posthumously-published novel The Master and Margarita concerns Pontius Pilate's trial of Yeshua Ha-Notsri (Jesus of Nazareth) and his reluctant but resigned submission to Yeshua's execution. Not intending to write a faithful depiction of the Gospels, Bulgakov refers to Bar-Rabban (as it is translated in most English editions) as one of three robbers, alongside Dysmas and Gestas. Though Pontius Pilate tries to get Joseph Kaifa, the Jewish leader, to pardon Yeshua, he is insistent on choosing Bar-Rabban instead. The irony is that Bar-Rabban is certainly guilty of the crime which Yeshua is accused of—inciting rebellion—and, moreover, killed a guard in trying to escape.
- Son of the Father written by Andrew Stone and published by Ambassador International is a creative storytelling of Barabbas, the man released in the hours leading up to Jesus’ crucifixion.[32]
See also[edit]
References[edit]
Notes
- ^Evans, Craig A. (2012-02-06). Matthew. Cambridge University Press. pp. 452–. ISBN9780521812146. Retrieved 27 May 2015.
- ^ abc'Mark 15:6-15'. biblegateway.com. Retrieved 2018-11-20.
- ^'Luke 23:13-25'. biblegateway.com. Retrieved 2011-10-05.
- ^'John 18:38-19:16'. biblegateway.com. Retrieved 2011-10-05.
- ^Matthew 27:25.
- ^Matthew 27:16.
- ^Cambridge Bible for Schools and Colleges on Mark 15, accessed 11 December 2017
- ^Mark 15:7; Luke 23:19.
- ^Contemporaries combining insurrection and murder in this way were sicarii, members of a militant Jewish movement that sought to overthrow the Roman occupiers of their land by force (Eisenman 177-84, et passim).
- ^Brown (1994), pp. 793–95.
- ^Robert L. Merritt, 'Jesus (the nazarene) Barabbas and the Paschal Pardon', Journal of Biblical Literature Vol. 104, No. 1 (Mar., 1985), pp. 57-68
- ^Cunningham, Paul A. 'The Death of Jesus: Four Gospel Accounts'. Center for Christian-Jewish Learning at Boston College.
- ^Evans, Craig A. (2012). Matthew (New Cambridge Bible Commentary). Cambridge University Press. p. 453. ISBN978-0521011068.
- ^ abcDimont, Max I. (1992). Appointment in Jerusalem. e-reads.com. ISBN978-1585865468.
- ^Warren, William (2011). 'Who Changed the Text and Why? Probable, Possible, and Unlikely Explanations'. The Reliability of the New Testament: Bart Ehrman and Daniel Wallace in Dialogue. Fortress Press. p. 118. ISBN978-0800697730.
- ^Brown (1994), pp. 799-800.
- ^Pope Benedict XVI (2011). Jesus of Nazareth (Nazarene). Retrieved 2011-04-18.
- ^'Pope Benedict XVI Points Fingers on Who Killed Jesus'. March 2, 2011. Retrieved 2012-09-28.
While the charge of collective Jewish guilt has been an important catalyst of anti-Semitic persecution throughout history, the Catholic Church has consistently repudiated this teaching since the Second Vatican Council.
- ^'The Mystery of Barabbas'. Askwhy.co.uk. Retrieved 2018-04-16.
- ^ abAlward, Joseph F. 'Jesus and Barabbas'. Retrieved 2012-09-28.
- ^Brown (1994), pp. 811–14
- ^Peter Cresswell, Jesus The Terrorist, 2009
- ^Peter Cresswell, The Invention of Jesus: How the Church Rewrote the New Testament, 2013
- ^Urrutia, Benjamin. 'Pilgrimage', The Peaceable Table (October 2008)
- ^(in Spanish)barrabás in the Diccionario de la Real Academia.
- ^'Baraba Veliki Rečnik'.
- ^Holland, Tom (6 September 2012). 'The Liars' Gospel by Naomi Alderman – review'. The Guardian. Retrieved 27 May 2014.
- ^Van Hooydonck, Peter, 'Willy Vandersteen: De Bruegel van het Beeldverhaal', Standaard Uitgeverij, 1995.
- ^Fulton Oursler, The Greatest Story Ever Told at 80–83 (Garden City, N.Y.: Doubleday & Company, Inc., 1954).
- ^'Barabbas' – via www.imdb.com.
- ^Carol A. Hebron, Judas Iscariot: Damned or Redeemed. A Critical Examination of the Portrayal of Judas in Jesus Films (1902 – 2014). (London et.al: Bloomsbury T&T Clark, 2016).
- ^'Son of the Father'. Ambassador International.
Bibliography
- Brown, Raymond E. (1994). The Death of the Messiah, Vol. 1. New York: Doubleday.
| Barabbas | |
|---|---|
| Directed by | Richard Fleischer |
| Produced by | Dino De Laurentiis |
| Screenplay by | Nigel Balchin Diego Fabbri Christopher Fry |
| Based on | Barabbas by Pär Lagerkvist |
| Starring | Anthony Quinn Arthur Kennedy Jack Palance Silvana Mangano Harry Andrews Ernest Borgnine |
| Music by | Mario Nascimbene |
| Cinematography | Aldo Tonti |
| Edited by | Alberto Gallitti Raymond Poulton |
Production company | |
| Distributed by | Columbia Pictures |
Release date |
|
| 137 minutes | |
| Country | Italy |
| Language | English |
| Box office | $2,900,000 (US/ Canada)[1] |
Barabbas is a 1961 religious epic film expanding on the career of Barabbas, from the ChristianPassion narrative in the Gospel of Mark and other gospels. The film stars Anthony Quinn as Barabbas, features Silvana Mangano, Katy Jurado, Arthur Kennedy, Harry Andrews, Ernest Borgnine, Vittorio Gassman, and Jack Palance, and was distributed by Columbia Pictures. It was conceived as a grand Roman epic, was based on Nobel Prize-winning Pär Lagerkvist's 1950 novel of the same title. A previous film version of the novel, in Swedish, had been made in 1953.
The film was directed by Richard Fleischer and shot in Verona and Rome under the supervision of producer Dino De Laurentiis. It included many spectacular scenes, including a battle of gladiators in a Cinecittà film studio mock-up of the arena, and a crucifixion shot during an actual total solar eclipse.
Plot[edit]
Pontius Pilate offers to release either Jesus of Nazareth or Barabbas, in keeping with the Passover custom. The crowd gathered for the pardoning chooses Barabbas, and Jesus is condemned to crucifixion. Returning to his friends, Barabbas asks for his lover, Rachel. His friends inform him that Rachel has become a follower of Christ. Rachel soon returns, but she is not happy to see Barabbas.
Barabbas witnesses the crucifixion of Jesus. As Jesus dies, the sky turns black, and Barabbas is shaken. He watches Christ's body sealed in the tomb. On the third morning, Barabbas finds the tomb open. Rachel tells him that Christ has risen, but Barabbas says it is an illusion, or that His followers have stolen the body. He visits the apostles; they do not know where He is, but also believe He is risen.
Rachel preaches in Jerusalem about the Christ. She is stoned to death at the insistence of the priests. Barabbas, guilt-ridden, returns to his criminal ways and tries to robs a caravan transporting several of the priests. When the robbery goes bad Barabbas does not try to flee, and he is captured by Roman soldiers. The law forbids Pilate from executing someone who has previously been pardoned, so he sentences Barabbas to lifelong slavery in the sulfur mines of Sicily.
Barabbas survives this hellish existence for the next twenty years. He is chained to Sahak, a Christian sailor who was sent to the mines for allowing slaves to escape. Sahak at first hates Barabbas for being pardoned instead of 'the Master', but the two men eventually become friends. Over time, Sahak becomes too weak to work. As the guards are about to kill him the mine is destroyed in an earthquake, and Sahak and Barabbas are the only survivors. Julia, the superstitious wife of the local prefect, considers them blessed. The prefect is due to leave for Rome, having been appointed to the Senate. Julia insists that Barabbas and Sahak accompany him for good luck.
Once in Rome, the men are trained to become gladiators by Torvald, the top gladiator in Rome. After a gladiatorial event, Sahak is overheard sharing his faith with other gladiators, and is condemned to death for treason. When a firing squad deliberately miss their thrown spears, Torvald executes Sahak. The next day, Torvald and Barabbas battle in the arena. Barabbas wins, killing Torvald and impressing Emperor Nero, who sets him free. Barabbas takes Sahak's corpse to the Catacombs, where the local Christians are worshiping. They give him a proper burial.
Barabbas becomes lost in the Catacombs. When he eventually emerges, Rome is on fire. Barabbas is told that the Christians started the fire. Believing that the end of the world has come (as Rachel and Sahak had taught), Barabbas sets fire to more buildings. He is confronted by Roman soldiers and tells them that he is a follower of Christ. He is imprisoned with several other Christians, among them the apostle Peter. Peter admonishes Barabbas for committing arson, informing him that Christians would not do such a thing. Afterwards, the Christians are executed by mass crucifixion in the persecutions that follow the fire. Throughout his life, Barabbas was said to be the man who could not die. Having finally placed his faith in Christ, his body breathes its last.
Cast[edit]
- Anthony Quinn as Barabbas
- Arthur Kennedy as Pontius Pilate
- Jack Palance as Torvald
- Silvana Mangano as Rachel
- Harry Andrews as Peter
- Ernest Borgnine as Lucius
- Katy Jurado as Sara
- Vittorio Gassman as Sahak
- Norman Wooland as Rufio
- Valentina Cortese as Julia
- Arnoldo Foa' as Joseph of Arimathea
- Michael Gwynn as Lazarus
- Laurence Payne as Disciple
- Douglas Fowley as Vasasio
- Guido Celano as Scorpio
- Carlo Giustini as Officer
- Gianni di Benedetto as Officer
- Robert Hall as Commander of Gladiators
- Rina Braido as Tavern Reveler
- Nando Angelini
- Tullio Tomadoni as Blind Man
- Joe Robinson as Gladiator
- Frederich Ledebur as Officer
- Marcello Di Martire
- Spartaco Nale as Overseer
- Maria Zanoli as Beggar Woman
- Gustavo De Nardo
- Vladimiro Picciafuochi
- Uncredited
I Am Barabbas Youtube
- Roy Mangano as Jesus Christ
- Paola Pitagora as Mary Magdalene
- Rina Franchetti as Mary Clopas
- Piero Pastore as Nicodemus
- Vera Drudi as Salome
- Nino Segurini as Apostle John
- Jacopo Tecchi as Apostle Thomas
- Ivan Triesault as Emperor Nero
- Sharon Tate as Patrician in arena
Before major casting began, Yul Brynner was actively considered for the title role, yet never got the part.
Production[edit]
The music score by Mario Nascimbene, which was conducted by Franco Ferrara, the noted conductor and lecturer on conducting at several famous international academies, was noted for its unusual, stark experimental component – the composer referred to his work, which included the introduction of electronic sounds achieved by the manipulation of tape speeds, as 'new sounds'. The depiction of the crucifixion was filmed on 15 February 1961 during an actual total eclipse of the sun.[2][3]
Reception[edit]
Barabbas received positive reviews; it currently holds an 89% approval rating on Rotten Tomatoes, based on 9 reviews with an average rating of 6.8/10.[4]
Awards[edit]
- Nominee Best Color Cinematography - Italian National Syndicate of Film Journalists (Aldo Tonti)
- Nominee Best Costume Design - Italian National Syndicate of Film Journalists (Maria De Matteis)
- Nominee Best Production Design - Italian National Syndicate of Film Journalists (Mario Chiari)
- Selected Top Foreign Films of the Year - National Board of Review
See also[edit]
References[edit]
- ^'Big Rental Pictures of 1963'. Variety. Penske Business Media. 8 January 1964. p. 71. Retrieved 18 July 2018. Please note figures are rentals as opposed to total gross.
- ^Elley, Derek (2013). The Epic Film: Myth and History. Abingdon: Routledge. p. 94. ISBN9781317928874.
- ^Hughes, Howard (2011). 'Sword and Sandal Spectacles'. Cinema Italiano - The Complete Guide From Classics To Cult. London: I.B. Tauris. p. 72. ISBN9781848856080.
- ^'Barabbas (1961)'. Rotten Tomatoes. Fandango Media. Retrieved 18 July 2018.
External links[edit]
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- Barabbas on IMDb
- Barabbas at the TCM Movie Database
- Barabbas at AllMovie