Who is Atronges?

Result: Wikipedia entry for “Athronges”

Athronges, or Athrongeus (Greek: Αθρογγαίος, Athrongaíos; likely derived from etrog, “citron”) was a leader of the Jews during the insurrection under Herod Archelaus. He was a shepherd, in common with his four brothers. However, his humble occupation did not work against him: Abraham, Isaac, Jacob and David had also been shepherds. Athronges led the rebellion against Archelaus and the Romans. After a protracted struggle Athronges and his brothers were defeated.

Steefen
The gospels may be referencing Atronges, Simon, and Judah/Judas of Gamala when it mentions the shepherds.

LaoWho said
Is this Jeopardy? Thanks Steefen but the suspected messiah in this case is Simon of Peraea, as they say in the show, chiefly b/c in his case he was decapitated and left exposed, and supposedly loved enough to become a new kind of messiah. Athronges hardly fits that bill.

I should have been more clear. I was hoping to know more of this new “suffering messiah” tradition, yes, but also whether anyone can say if the stone is legit and whether it’s been translated properly, especially the bit about “…after 3 days, rise.”

cheers  

People need time to get through the video you posted. Athronges IS one of the three. Judah is one of the three. Simon is one of the three.

I am curious why Judah is so popular but not mentioned as one of three.

Furthermore, I will not even finish reading the Biblical Archaeological Society article today, even if I get to it today.

Third, I will have to see what is in the works of Josephus about these three leaders.

Wikipedia

Gabriel’s Revelation, also called Hazon Gabriel (the Vision of Gabriel)[1] or the Jeselsohn Stone,[2] is a stone tablet with 87 lines of Hebrew text written in ink, containing a collection of short prophecies written in the first person. It is dated to the late 1st century BCE or early 1st century CE and is considered important for understanding Jewish messianic expectations in the Second Temple period.

The first scholarly description of the find and the editio princeps of the text[5][11][31] was published in April 2007 in an article written by Yardeni in consultation with Binyamin Elizur.[6][a] Yardeni gave the writing the name “Hazon Gabriel”.[32]

Most scholars have tentatively accepted it to be authentic,[33][19] although Årstein Justnes, a biblical studies professor,[34][35] has published a refutation of its authenticity.[36] The stone has received wide attention in the media.[37][38]

Hillel Halkin in his blog in The New York Sun wrote that it “would seem to be in many ways a typical late-Second-Temple-period eschatological text” and expressed doubts that it provided anything “sensationally new” on Christianity’s origins in Judaism.[39]

The finding has caused controversy among scholars.[40] Israel Knohl, an expert in Talmudic and biblical language at Jerusalem’s Hebrew University, translated line 80 of the inscription as “In three days, live, I Gabriel com[mand] yo[u]”.[41][42] He interpreted this as a command from the angel Gabriel to rise from the dead within three days, and understood the recipient of this command to be Simon of Peraea, a Jewish rebel who was killed by the Romans in 4 BCE.[27][42] Knohl asserted that the finding “calls for a complete reassessment of all previous scholarship on the subject of messianism, Jewish and Christian alike”.[42] In 2008, Ada Yardeni was reported to have agreed with Knohl’s reading.[43] Ben Witherington noted that the word Knohl translated as “rise” could alternately mean “show up”.[27]

Other scholars, however, reconstructed the faint writing on the stone as a different word entirely, rejecting Knohl’s reading.[44][45] Instead, Ronald Hendel’s (2009) reading of “In three days, the sign…” has gained widespread support.[46] In 2011, Knohl accepted that “sign” is a more probable reading than “live”, although he maintains that “live” is a possible reading.[47][48][49] However, the meaning of the phrase in the currently accepted reading is still unclear.[46] Knohl still maintains the historical background of the inscription to be as mentioned above. He now views Simon’s death, according to the inscription, as “an essential part of the redemptive process. The blood of the slain messiah paves the way for the final salvation”.[50]

The mainstream view is that Gabriel’s Revelation is a pre-Christian work.[citation needed] However, David Hamidovic suggests it was written in the context of the Roman Emperor Titus’ siege of Jerusalem in 70 CE.[13][14]

Gabriel’s Revelation is considered important for broader scholarly discussion about Jewish messianic expectations in the Second Temple Period, specifically the themes of the suffering messiah and the Messiah ben Joseph, both of which are otherwise believed to be later developments.[51][52] as well as the Davidic messiah.[18]

LaoWho said
Very good, and thanks. But I’m hardly interested in who the stone is referencing. I’m keen to know of some such tradition, else even Simon, if it did refer to him, would only be a one-off. Then there’s the Q of the stone itself…then the translation. If there was no tradition, then the whole bunch would be a one-off and of no interest (to me), even if all were legitimate.

cheers  

It seems Wikipedia answered your questions. What is left, so far as you are concerned? The Jubilee? I will have to read the article you shared in the original post. I stopped the video at 40 minutes. Yes, I have 4 minutes to go. I will probably have to watch it a second time.

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