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11-24-2009, 01:32 PM | #41 | |
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On the one hand it seems quite plausible that the Jewish authorities would have been unable to execute Jesus, on their own authority, for his unauthorised and disruptive attempt to reform the temple cultus. On the other hand it seems quite plausible that Pilate would have agreed to execute Jesus without much solid evidence supporting a specific charge, as it became clear that Jesus was a controversial figure whom both the Jewish authorities and the crowds would have preferred dead. NB I am answering strictly on the issue of plausibility here. The fact that a scenario is more or less plausible does not necessarily mean that it happened like that. Andrew Criddle |
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11-24-2009, 01:36 PM | #42 | |
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11-24-2009, 01:44 PM | #43 | ||
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Pilate executed troublemakers without trial. Jesus would most certainly be classed as a troublemaker due to that temple incident. |
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11-24-2009, 02:23 PM | #44 | |
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11-24-2009, 02:42 PM | #45 | ||
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11-24-2009, 02:48 PM | #46 | ||
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In the trial with Jesus and Pilate, he had good reason to have his soldiers or court-guards use whatever force necessary to disperse the mob of Jews who wanted Jesus crucified after he was exonerated of all accusations. Pilate, in Josephus, ordered his soldiers to attack crowds of Jews after they had failed to obey his orders and many Jews were killed or ran away wounded. This is Josephus on Pilate in Antiquities of the Jews 18.3.2 Quote:
It is more probable that Pilate would have himself ordered the tumultuous mob of Jews to dispersed or suffer the consequences after having exonerated Jesus. |
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11-24-2009, 10:36 PM | #47 |
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Soo.. how does Herod fit into the story? Why would he not have had authority to execute Jesus if he had been given governorship over Judea?
I can't understand why Jews would have gone to Pilate and ignored Herod. |
11-25-2009, 06:39 AM | #48 | |
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11-25-2009, 12:18 PM | #49 | |
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The basis for involving Herod in Luke is that Jesus was a Galilean. Whether this makes sense in terms of Roman law is unclear. There is some weak evidence that it would have been more likely to happen at the time Luke was writing c 100 CE than at the time of the trial itself c 30 CE. Andrew Criddle |
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11-25-2009, 12:25 PM | #50 | |
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It is unclear how widely (or narrowly) blasphemy was defined in the time of Jesus, but I don't see how causing a disturbance in the temple could in itself be blasphemy. (Saying the temple ought to be destroyed might possibly have been blasphemy.) Andrew Criddle |
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