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When Was Jesus Born? Was Pontius Pilate Real? History Of Roman Judea.

Go to incogni.com/metatron or just Use code METATRON at the link below to get an exclusive 60% off an annual Incogni plan: https://incogni.com/metatron Link to my latest video on the historicity of Jesus    • Is Jesus Historical? DEFINITIVE Evidence A...   All the good links: Come watch me live stream on Twitch! Almost every night 9pm CST   / metatrongemini   Join this channel to get access to more old school Metatron videos the algorithm wouldn't prioritize!    / @metatronyt   I have a Patreon page with extra content!   / themetatron   My second channel about languages    / @metatronacademy   My third channel about gaming    / @theprotectorate-yq7vi   My Twitter/X https://x.com/pureMetatron The inscription AE (Année épigraphique) 1963, 104, was found near Caesarea Maritima, the main center of the Roman province of Judea, and must have been part of a celebratory stone relating to the construction of a Tiberieum, a sacred building in honor of Tiberius. The inscription reads: [...]S TIBERIEUM [....PO]NTIUS PILATUS [...PRAEF]ECTUS IUDA[EA]E [..FECIT D]E[DICAVIT] thus indicating that the temple was erected and dedicated to the emperor by the prefect of Judea, Pontius Pilate. The earliest literary source that mentions Pilate is "Embassy to Gaius" by Philo of Alexandria, who was his contemporary, born around 20 BC and died around 45 AD. Philo, who was of Jewish origin (citizenship had been granted to his grandfather by Caesar), has no flattering words for Pilate, and after briefly noting "Pilate was one of the emperor's lieutenants, having been appointed governor of Judea," he describes him as an "inflexible, merciless and obstinate" man known to the population for "corruption, acts of arrogance, robbery, habits of insulting people, cruelty, continuous murders of untried and uncondemned persons, and his endless, gratuitous and most grievous inhumanity." According to Philo, not so much with the intent to honor Tiberius but rather to irritate the population, Pilate had some votive offerings to the emperor displayed in the form of golden shields (probably phalerae) in the holy city, causing great turmoil among the Jews. The city's inhabitants begged him to remove the shields, whose presence was perceived as a violation of their traditions, but the governor refused. The Jews then asked to be shown an edict from Tiberius that had promoted the initiative, and since Pilate was unable to produce one, they sent a complaint directly to the emperor, who "wrote a letter reprimanding him and insulting him in the most bitter manner for his unprecedented act of audacity and wickedness, commanding him to immediately remove the shields and transport them from the metropolis of Judea to Caesarea." The same episode is also reported in the "Jewish War" (written between 75 and 79 AD) and in "Jewish Antiquities" (written between 93-94 AD), two texts by another Jewish author, Josephus, born around 37 AD, who presents the event quite differently. According to Josephus, when Pilate refused to remove the effigies from Jerusalem, the multitude that had gathered in Caesarea threw themselves on the ground, remaining motionless for five days and five nights. When Pilate finally threatened to have the supplicants killed by his soldiers, they voluntarily offered their necks to the Romans, and then, struck by their courage, the governor "greatly moved by their religious fervor, ordered that the effigies be taken outside of Jerusalem." In general, Pilate is presented by Josephus in a much less negative way than how he is portrayed by Philo, and even in a further passage of "Jewish Antiquities," where a riot that broke out in Jerusalem is described, the responsibility is substantially attributed more to the local population, who rise up because they are dissatisfied with the aqueduct built by Pilate to bring running water to the city. The same repression carried out on Pilate's orders, which proves bloody, is attributed to the ferocity of the soldiers who "inflicted blows much harder than Pilate had commanded" and "punished in the same way both those who had shown themselves seditious and those who had not." However, the same Josephus, still in "Jewish Antiquities," recalls that Pilate's last action as prefect of Judea ended in a bloodbath, when in 36 AD he crushed a nascent messianic uprising among the Samaritans, who denounced the prefect's actions to Rome and succeeded in having him removed from office. Finally, Pilate is mentioned as procurator of Judea also by Tacitus in his Annals.

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