Last page update: 23 June, 2016.
One of the derogatory names for Jesus’ followers in the Talmud is: "worshippers of the Hung."
“In the fifth-century Babylonian Talmud a rebellious disciple is compared to one ‘who publicly burns his food like Jesus of Nazareth’, using a metaphor which refers to the distortion of Jewish teaching (b. Sanh. 103a). A few columns further on, the claim is made that ‘Jesus the Nazarene practiced magic and led Israel astray’ (b. Sanh. 107b). Both of these traditions reflect Jesus’ disputes with the prevailing Jewish interpretations of the Law.
Blomberg, Historical Reliability, p. 198.
“Burns his food” means dishonor himself.
Hung/hang can refer to execution by crucifixion or hanging by the neck. But also hanging a corpse after execution of any sort had taken place.
A suppressed, and thought to be authentic, writing by Josephus,dated about 71-73AD. Not really relevant for this article. Just interesting to read I think.
At that time also a man came forward—if it is fitting to call him a man. His nature as well as his form were a man’s, but his showing forth was more than that of a man. His works were godly and he wrought wonder deeds, amazing and full of power. Therefore it is not possible for me to call him a man, but in view of the nature he shared with all, I would also not call him an angel. And all that he wrought through some kind of invisible power, he wrought by word or command. Some said of him: Our first lawgiver [Moses] has risen from the dead and shows forth many cures and arts. But others supposed that he was sent by God. He opposed himself in much to the law, and did not observe the Sabbath according to ancestral custom. Yet he did nothing reprehensible nor any crime, but by word solely he effected everything. And many from the folk [ammei ha-aretz] followed him and received his teachings; and many souls [Zealots] began to waver, supposing that through him the Jewish tribe would be freed from Roman hands. It was his custom often to walk outside the city, preferably on the Mount of Olives [i.e., at the Outer Court near Gulgoeth]; it was there that he dispensed his cures to the people. And there gathered around him a hundred and fifty servants [i.e., disciples], and from among the people a great number. When they saw his power, and that he accomplished everything he wanted by word of mouth, they urged him that he should enter the city, massacre the Roman soldiers and Pilate, and rule over them [they tried to “make him king”]. But he scorned it. Later, the leaders of the Jews [Sanhedrin; called by Josephus the “leading men”] obtained knowledge thereof and they convened [after the resurrection of Lazarus] with the high priest and said: We are powerless and too weak to withstand the Romans, like a bow that is bent. Let us tell Pilate what we have heard, and we shall have no trouble; if he should hear it from others, our goods may be confiscated, we may ourselves be beheaded, and our children may be exiled [the Romans might take away their “place” and “nation”]. So they went and informed Pilate. He sent his men, who killed many of the people, and they brought this miracle-worker before him. He interrogated him, and he found that he did good and no evil, that he was no revolutionary, and that he did not aspire to royal power; and he discharged him. For he had healed his wife who had been dying. He went to his accustomed place [the Mount of Olives, in the Temple Precincts at Beth Pagi] and wrought the accustomed works. And as an ever increasing number of people gathered around him, he won great reputation among them all. The teachers of the law were envenomed with envy, and they gave thirty talents [thirty pieces of silver] to Pilate that he should kill him. Pilate took the money and gave them permission to carry their purpose into effect themselves. They seized him and crucified him, not withstanding the laws of the ancestors.
Cohen, Trial and Death, pp. 312-313.