Erin Byers

Topic:  Which discrepancies with the canonical text of the Scriptures can 
you see in Bulgakov's version of the story of Jesus Christ?

	For the most part, the story Bulgakov wove together from the 
fragments given in the gospels seemed cleverly accurate.  However, some of 
the most interesting parts of Bulgakov's story contradict, slightly change 
the meaning of, or simply add to the canonical text.

	The whole illness of Pontius Pilate was certainly new to this 
book.  His throbbing headache, irritated by sounds and smells, and his 
inner turmoil are a part of the "other side" of Pilate this book offers.  
It is because of his state that his ruling in Jesus' case is explained, 
and in fact, is described slightly differently than in the Gospels.

	In John, Pilate asks Jesus, "What is truth?"  In the book he also 
asks this question, after accusing him of not knowing what the truth was, 
though he was preaching in the marketplace.  In the book, this is really 
expounded on as the turning point in their conversation, which convinces 
Pilate of Yeshua's innocence.  In fact, Yeshua gained this advantage by 
playing on Pilate's illness; he led Pilate to believe he could help him 
get well if he were allowed to live.  This is interesting, because in the 
Gospels, Jesus is said to have been mostly silent at this hearing.  The 
canonical quote of Pilate, "I...have found no fault in this man," becomes 
merely an inner voice as Pilate composes his formal announcement to exile 
Yeshua instead of killing him, and a later complaint to the High Priest 
Kaifa.

	After the secretary reads the second accusation against Yeshua, 
Pilate's mood again darkens.  He realizes at this point that his duties 
bind him to condemn Yeshua for speaking against Caesar.  His blood starts 
pounding and he yells at Yeshua and is sarcastic with him, asking of 
Judas, "Is he a good man?"  Now comes the canonical line, "Art thou the 
King of the Jews?" though in the book Pilate just asks about Yeshua's idea 
that man will enter into a "kingdom of truth" where no emperors will have 
power.  Yeshua answers that he does think so, and in the rage that ensues, 
Pilate sentences Yeshua to death.  He makes a hand-wringing gesture, which 
gives a new meaning to a reference to Matthew:  "...he took water, and 
washed his hands before the multitude, saying, I am innocent of the blood 
of this just person."

	And so, in this book Pilate is ambiguously guilty for the 
crucifixion, because after he reads the sentence he immediately feels 
guilt, which will haunt his dreams throughout the book, and asks the High 
Priest to release Yeshua for Passover.  In most of the Gospel accounts, 
Pilate asks the multitudes, who are convinced by the priests to choose 
Barabbas; yet in the book, Pilate is forced to accept Kaifa's decision, 
and then announce it to the people.  Perhaps this is a suggestion that in 
the "true" story, the multitudes did not have the power these other texts 
suggest.  Ultimately, the "Yershalaim" half of this book paints Pilate not 
as good or evil, but as a tormented government official without 
conviction, afraid that anything he says will be held against him.

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