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From: Herb Thymebaum <Herb@GardinersGrove.com>
Newsgroups: alt.binaries.documentaries
Subject: Re: Hans Jewboy Anderson? Where are you? Now that you've been caught LYING!! Uh, Biker???
Date: Mon, 23 May 2016 15:30:27 -0500
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On Mon, 23 May 2016 11:00:30 -0500, Hans Muslim Anderson
<HJA2016@unoit.org> wrote:
>On Mon, 23 May 2016 00:04:52 -0500, TheQuinquagenaryBiker
><YurWorseNitemare@yahoo.com> wrote:
>
>>I had to research for myself this "myth" claimed by the hans "jewboy"
>>anderson that Christ lead an insurrection of 12 divisions under 12
>>commanders (a thinly veiled reference to the Apostles) against the
>>Romans. Guess what? Christ NEVER lead any such action against the
>>Romans, thus forcing Pontius Pilate to crucify Christ.
>>
>>FYI, Candy Cunt, jewboy DID lie!!
>>
>>According to the canonical Christian Gospels, Pilate presided at the
>>trial of Jesus and, despite stating that he personally found him not
>>guilty of a crime meriting death, sentenced him to be crucified. Pilate
>>is thus a pivotal character in the New Testament accounts of Jesus.
>>
>>According to the New Testament, Jesus was brought to Pilate by the
>>Sanhedrin, who had arrested Jesus and questioned him themselves. The
>>Sanhedrin had, according to the Gospels, only been given answers by Jesus
>>that they considered blasphemous pursuant to Mosaic law, which was
>>unlikely to be deemed a capital offense by Pilate interpreting Roman law.
>>The Gospel of Luke records that members of the Sanhedrin then took Jesus
>>before Pilate where they accused him of sedition against Rome by opposing
>>the payment of taxes to Caesar and calling himself a king. Fomenting tax
>>resistance was a capital offense. Pilate was responsible for imperial tax
>>collections in Judaea. Jesus had asked the tax collector Levi, at work in
>>his tax booth in Capernaum, to quit his post. Jesus also appears to have
>>influenced Zacchaeus, "a chief tax collector" in Jericho, which is in
>>Pilate's tax jurisdiction, to resign. Pilate's main question to Jesus was
>>whether he considered himself to be the King of the Jews in an attempt to
>>assess him as a potential political threat. Mark in the NIV translation
>>states: "Are you the king of the Jews?" asked Pilate. "It is as you say",
>>Jesus replied. However, quite a number of other translations render
>>Jesus' reply as variations of the phrase: "Thou sayest it." (King James
>>Version, Mark 15:2); "So you say". (Mark 15:2). Whatever degree of
>>confirmation modern interpreters would derive from this answer of Jesus,
>>according to the New Testament, it was not enough for Pilate to view
>>Jesus as a real political threat. The chief priests began hurling
>>accusations toward Jesus, yet he remained silent. Pilate asked him why he
>>did not respond to the many charges, and Jesus remained silent, so Pilate
>>was "astonished".
>>
>>Pilate appears to have been reluctant to allow the crucifixion of Jesus,
>>finding no fault with him. According to Matthew 27:19, even Pilate's wife
>>spoke to him on Jesus' behalf. According to the gospels, it was the
>>custom of the Roman governor to release one prisoner at Passover, and
>>Pilate brought out Barabbas, identified by Matthew as a "notorious
>>prisoner" and by Mark as a murderer, and told the crowd to choose between
>>releasing Barabbas or Jesus as per the custom, in the hopes of getting
>>them to request the release of Jesus. However, the crowd demanded the
>>release of Barabbas and said of Jesus, "Crucify him!" In Matthew, Pilate
>>responds, "Why? What evil has he done?" The crowd continued shouting,
>>"Crucify him!"
>>
>>Pilate ordered a sign posted above Jesus on the cross stating "Jesus of
>>Nazareth, The King of the Jews" to give public notice of the legal charge
>>against him for his crucifixion. The chief priests protested that the
>>public charge on the sign should read that Jesus claimed to be King of
>>the Jews. Pilate refused to change the posted charge, saying "What I have
>>written, I have written." ("Quod scripsi, scripsi"). This may have been
>>to emphasize Rome's supremacy in crucifying a Jewish king; it is likely,
>>though, that Pilate was offended by the Jewish leaders using him as a
>>catspaw and thus compelling him to sentence Jesus to death contrary to
>>his own will.
>>
>>The Gospel of Luke also reports that such questions were asked of Jesus;
>>in Luke's case it being the priests that repeatedly accused him, though
>>Luke states that Jesus remained silent to such inquisition, causing
>>Pilate to hand Jesus over to the jurisdiction of Herod Antipas, namely
>>Galilee which was not part of Roman Judea. Although initially excited
>>with curiosity at meeting Jesus, of whom he had heard much, Herod
>>(according to Luke) ended up mocking Jesus and so sent him back to
>>Pilate. This intermediate episode with Herod is not reported by the other
>>Gospels, which appear to present a continuous and singular trial in front
>>of Pilate. Luke, however, made further reference to this involvement of
>>Herod along with Pilate in Jesus' execution and linked it with the
>>prophecy about the Messianic King found in Psalm 2, as we can read in
>>Luke's other book, Acts 4:24-28. This could explain why he counted this
>>episode important.
>>
>>Compared with the synoptic gospels, the Gospel of John gives more detail
>>about that dialogue taking place between Jesus and Pilate. In John, Jesus
>>seems to confirm the fact of his kingship, although immediately
>>explaining, that his "kingdom" was "not of this world"; of far greater
>>importance for the followers of Christ is his own definition of the goal
>>of his ministry on earth at the time. According to Jesus, as we find it
>>written in John 18:37, Jesus thus describes his mission: "[I] came into
>>the world...to bear witness to the truth; and all who are on the side of
>>truth listen to my voice", to which Pilate famously replied, "What is
>>truth?" ("Quid est veritas?") (John 18:38)
>>
>>Whatever it be that some modern critics want to deduce from those
>>differences, the end result was the same for Jesus and Pilate, as it was
>>in all the other three Gospels (Matthew, Mark, Luke). In the same chapter
>>of John 18 verse 38 (King James Version, compare with other versions) the
>>conclusion Pilate made from this interrogation was: "I find in him no
>>fault at all".
>>
>>Pilate agrees to condemn Jesus to crucifixion, after the Jewish leaders
>>explained to him that Jesus presented a threat to Roman occupation
>>through his claim to the throne of King David as King of Israel in the
>>royal line of David. The crowd in Pilate's courtyard, according to Mark's
>>gospel, were incited by the chief priests to shout against Jesus. The
>>Gospel of Matthew adds that before condemning Jesus to death, Pilate
>>washes his hands with water in front of the crowd, saying, "I am innocent
>>of this man's blood; see you to it."
>>
>>Responsibility for Jesus' death:
>>
>>In all gospel accounts, Pilate is reluctant to condemn Jesus, but is
>>eventually forced to give in when the crowd becomes unruly and the Jewish
>>leaders remind him that Jesus' claim to be king is a challenge to Roman
>>rule and to the Roman deification of Caesar. Roman magistrates had wide
>>discretion in executing their tasks, and some question whether Pilate
>>would have been so captive to the demands of the crowd. Pilate was later
>>recalled to Rome for his harsh treatment of the Jews.
>>
>>With the Edict of Milan in AD 313, the state-sponsored persecution of
>>Christians came to an end, and Christianity became officially tolerated
>>as one of the religions of the Roman Empire. Afterwards, in 325, the
>>First Ecumenical Council at Nicaea promulgated a creed which was amended
>>at the subsequent First Council of Constantinople in 381. The Nicene
>>Creed incorporated for the first time the clause was crucified under
>>Pontius Pilate (which had already been long established in the Old Roman
>>Symbol, an ancient form of the Apostles' Creed dating as far back as the
>>2nd century AD) in a creed that was intended to be authoritative for all
>>Christians in the Roman Empire.
>>
>>Pilate's reluctance to execute Jesus in the gospels has been seen by
>>Anchor Bible Dictionary and critical scholars as reflecting the authors'
>>agenda. It has thus been argued that gospel accounts place the blame on
>>the Jews, not on Rome, in line with the authors' alleged goal of making
>>peace with the Roman Empire and vilifying the Jews (the leadership, the
>>priest, etc., as is justifiably so!).
>>
>>So, Candy Cunt, who is the false witness? Hans "jewboy" Anderson? or! The
>>Entire Scholar Academia?!!
>>
>>BTW, the revolt (there were three) which jewboy accredited Jesus for? DID
>>NOT OCCURR for another 100 years AFTER the Crucifixion of Christ!!
>>
>>Still, I wonder where jewboy has gone? Knowing he lied to all within the
>>group, I should say after his big, fat, rat nose fell off, he is standing
>>at the crossroads where, according to jewboy, he must be hiding on the
>>same lonely road where Christ was executed. You know, standing within the
>>plethora of all that jewish stink and revisionist history....
>>
>>Biker...Always in your face!!!
>
>I'm sorry that Hans Jewish cannot be here today. I and my friends cut
>off his head two weeks ago, so you will have to deal with me, Allah Be
>Praised.
>
>But you can not use your bible and it's fictional stories to justify
>what your mythological Jesus did. You see, it is by definition
>prejudiced to support it's own narrative. Of course, Jezuz'z followers
>wanted to place the blame on Jews so they exhonorated the Romans and
>put the blame on jews instead. A bad thing to lie like that, but was
>the only way to make the jewish ones look really really bad. And
>besides, if they put the blame on Romans, Romans would put them on
>crosses along the highway, too. Smart thing to blame the other guy,
>no?
>
>No, you must use legitamate historical documents outside of your
>bible. That is, secular historical documentation which is not tainted
>by its own motives. Very few, if any, still exist, but that not my
>fault.
>
>And by the way, my young friend, I did see your comments here when you
>first complained against our late visitor, Jewish. Are you still here?
>Have not no thing more important in your life than to cavil and
>complain here on your Usenet thing? Such a shame it is. Come to join
>us and well will give you something really worthwhile to do: riding
>your bike over the heads of all none mooselimbs!!
>
>How do you say? Biker, you is putz!
>
>Hans Muslim Anderson
>
>---
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This entire thing is funny. "Anderson" comes on here to comment on
some videos of, to him, questionable subject matter, and uses a name
which is a play on words of a well-known author.
Biker comes on here with an uncalled for religious slur against the
guy, who then pulls Biker's chain with a fabricated story about
Christ.
Biker takes the bait, wastes his time looking up stuff for a
long-winded rebuttal....to a guy who could care less. Then "Anderson"
comes back and blows more smoke in Bikers face...again!
Biker, this is just my opinion, but why not drop this nonsense. You
took a poke at this guy, he poured a beer in your lap, and you came
back for more. Let it go before this tete-a-tete gets out of hand.
We're a documentary videos group, not a religious discussion group.
Herb Thymebaum
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