The Talpiot Tomb (or Talpiyot Tomb) is a rock-cut tomb discovered in 1980 in the East Talpiot neighborhood, five kilometers (three miles) south of the Old City in East Jerusalem.[1][2][3][4] It contained ten ossuaries, six inscribed with epigraphs, including one interpreted as "Yeshua bar Yehosef" ("Jeshua, son of Joseph"), though the inscription is partially illegible, and its translation and interpretation is widely disputed.[1][2][3][4][5] The tomb also yielded various human remains and several carvings.
The Talpiot discovery was documented in 1994 in "Catalogue of Jewish Ossuaries in the Collections of the State of Israel" numbers 701–709, and first discussed in the media in the United Kingdom during March/April 1996.[6] Later that year an article describing the find was published in volume 29 of Atiqot, the journal of the Israel Antiquities Authority.
The archaeological team that excavated the tomb in 1980 determined it to be from the Second Temple period,[8] which lasted from about 515 BCE to 70CE. Typical of the area, a tomb of this type would be assumed to have belonged to a wealthy Jewish family. About 900 similar tombs have been unearthed in the same area.[5]
Discovery and excavation
The tomb was discovered on March 28, 1980, by construction workers laying the foundations for an apartment complex,[9][self-published source?] when preparatory demolition work accidentally uncovered the tomb's entrance. The site was visited the next day by Amos Kloner, the area supervisor for the Israel Department of Antiquities (IDA, now the Israel Antiquities Authority, or IAA.) Kloner drew up a set of preliminary sketches and requested a permit for a salvage dig to be directed by Yosef Gat. The permit was issued Monday, March 31, but work actually began the day before.[9] Although it has been said that the team was given only three days to complete the work,[10] Gat's notes indicate that the work proceeded "intermittently" until its official end on April 11, with most of the work completed within the first two days.
Construction of the apartment buildings was completed in 1982. The children of Tova Bracha, a local resident, managed to get into the tomb and play inside. Bracha notified the authorities, who sealed the entrance for safety reasons.[11] The children found some discarded Jewish religious texts that had been placed in the tomb, which was being used as a genizah.[citation needed]
The tomb, which is not open to the public, is located in a courtyard on Dov Gruner Street, down a flight of stairs at the corner of Olei Hagardom and Avshalom Haviv Streets.[12][self-published source?] It was reopened in 2005 by Jacobovici, without permission from the Antiques Authority, during filming of his documentary The Lost Tomb of Jesus, and resealed by officials shortly thereafter. In 2008, Ruth Gat, the widow of the archaeologist who supervised the original excavation, claimed that her husband kept the discovery a secret until the mid-1990s because he feared a wave of antisemitism would ensue if the tomb's existence was made public.[13] However, such claims have been rejected by scholars, who pointed out that Yosef Gat died well before the inscriptions in the tomb were deciphered and translated and, in any case, he lacked the expertise to read the inscriptions.[14]
Layout
The tomb is carved from the solid limestonebedrock.[15] Within are six kokhim, or burial shafts and two arcosolia, or arched shelves where a body could be laid out for entombment. The ossuaries were found within the shafts.[9]
Artifacts
Ossuary of Judah son of Jesus. The Israel Museum, Jerusalem.
Ossuaries
Ten limestone[15]ossuaries were found, with six of them bearing epigraphs[5] although only four of them were recognized as such in the field.[9] The archaeological team determined the ossuaries to be of little note, and delivered them to the Rockefeller Museum for analysis and storage.
According to Jacobovici, Cameron, and religious studies professor James Tabor, one of the unmarked ossuaries later disappeared when it was stored in a courtyard outside the museum.[9] This claim has been criticized by both Joe Zias, former curator of the museum, and Kloner.[16]
Each of the ten ossuaries contained human remains, said to be in an "advanced state of deterioration" by Amos Kloner.[9] The tomb may have been multi-generational, with several generations of bones stored in each ossuary, but no record was kept of their contents[17] and no analysis appears to have been done to determine how many individuals were represented by the bones found.[9] In addition, three skulls were found on the floor of the tomb below the 0.5 metre (2') fill layer,[10] and crushed bones were found in the fill upon the arcosolia.[9] The scattering of these bones below the fill indicated that the tomb had been disturbed in antiquity.[17] All the bones were eventually turned over to religious authorities for burial.[9][17]
Symbols
A chevron and circle pattern is visible above the entrance of the tomb.
Media coverage
The BBC first aired a documentary on the Talpiot Tomb in 1996 as part of its Heart of the Matternews magazine.[10] At that time, Amos Kloner, the first archaeologist to examine the site, said the claims of a connection to Jesus did not hold up archaeologically, adding "They just want to get money for it." Others were similarly skeptical.[18]
2008 Princeton Symposium
Following a symposium ("Third Princeton Theological Seminary Symposium on Jewish Views of the Afterlife and Burial Practices in Second Temple Judaism: Evaluating the Talpiot Tomb in Context") held in Jerusalem in January 2008, the media interest in the Talpiot tomb was reignited with most notably Time[19] and CNN[20] devoting extensive coverage, hailing the case as being reopened. In particular Simcha Jacobovici is reported to have issued statements to the press saying the symposium has reopened the case and that he felt "totally vindicated".[21] Jacobovici has denied making any such press release.[22][full citation needed]
It was during this symposium that Ruth Gat, while accepting a posthumous award for Yosef Gat, announced: "My husband, the lead archaeologist of the East Talpiot tomb in southern Jerusalem, believed that the tomb he excavated in 1980 was, indeed, the tomb of Jesus of Nazareth and his family."[23] However, scholars in the seminary underlined that Yosef Gath had died well before the inscriptions in the tomb were deciphered and translated and, therefore, could not have known of any connection of the tomb. Amos Kloner, who had worked with Gath in the tomb, also denied that Gath had ever said anything like that, and accused Jacobovici of influencing Mrs Gath's opinion.[24]
Following the media's portrayal, scholars present at the symposium accused Simcha Jacobovici and James Cameron of misleading the media in claiming that the symposium reopened their theory as viable. Several scholars, including significantly all of the archaeologists and epigraphers, who had delivered papers at the symposium issued an open letter of complaint claiming misrepresentation, saying that Jacobovici and Cameron's claims of support from the symposium are "nothing further from the truth" and also "that the majority of scholars in attendance—including all of the archaeologists and epigraphers who presented papers relating to the tomb—either reject the identification of the Talpiot tomb as belonging to Jesus’ family or find this claim highly speculative" and that "the probability of the Talpiot tomb belonging to Jesus’ family is virtually nil".[25]
Joe Zias, Senior Curator of Archaeology/Anthropology for the Israel Antiquities Authority 1972–1997, cited a leaked memo[citation needed] issued from James Tabor before the symposium as proof of "outside intervention by Simcha and Tabor in order to distort the agenda and skew the proceedings in a way that was favorable to their pre-conceived plan".[26]
Géza Vermes (a major and well-respected scholar on the historical Jesus) issued a statement saying that ”The evidence so far advanced falls far short of proving that the Talpiot tomb is, or even could be, the tomb of the family of Jesus of Nazareth. The identification of the ossuary of Mariamne with that of Mary Magdalene of the Gospels has no support whatever and without it the case collapses. The conference, primarily devoted to the problem of afterlife in Second Temple Judaism, was useful in airing the latest views on ancient Jewish burial practices and modern science. Apart from a handful of participants, the large majority of the assembled scholars consider the theory that the Talpiot ossuaries contained the remains of Jesus of Nazareth and his family as unlikely after the conference as it has been before. In my historical judgment, the matter is, and in the absence of substantial new evidence, should remain closed".[27][28][29]
Princeton Theological Seminary issued a letter following the controversy and reiterated concerns that:
the press following the symposium gave almost the exact opposite impression (of the symposium's results), stating, instead, that the conference proceedings gave credence to the identification of the Talpiot tomb with a putative family tomb of Jesus of Nazareth. As is abundantly clear from the statements to the contrary that have been issued since the symposium by many of the participants, such representations are patently false and blatantly misrepresent the spirit and scholarly content of the deliberations.[27]
The proceedings of the symposium were edited by James Charlesworth and published in 2013.[30][31] At the end of the symposium, Charlesworth stated that “Most archaeologists, epigraphers, and other scientists argued persuasively that there is no reason to conclude that the Talpiot Tomb was Jesus’ tomb.”[32]
An edition of the scientific journal Near Eastern Archaeology (Vol. 69, Iss. 3/4, Sep–Dec 2006), published by The American Schools of Oriental Research contains several articles concerning the Talpiot Tomb, including an overview over the controversy.
The Lost Tomb of Jesus premiered on The Discovery Channel on March 4, 2007, timed to coordinate with publication of Jacobovici's book The Jesus Family Tomb.
Jacobovici argues that the bones of Jesus, Mary and Mary Magdalene, along with those of some of their relatives, were once entombed in this cave, working with statisticians, archaeologists, historians, DNA experts, robot-camera technicians, epigraphers and a forensic expert to argue his case.[34]
Israeli archaeologist Amos Kloner, who was among the first to examine the tomb when it was first discovered, said the names marked on the coffins were very common at the time. "I don't accept the news that it was used by Jesus or his family," he told the BBC News website. "The documentary filmmakers are using it to sell their film."[35]
In 2010, Tabor and Jacobovici examined (although without fully excavating) the previously unexcavated 1st-century Jewish tomb next to the tomb. Tabor indicated that they would be released at a press conference in November 2011, and in a forthcoming book.[36]
Statistical analysis
A central question has regarded the probability that a tomb might contain the specific group of names as the Talpiot Tomb. Experts such as Richard Bauckham,[37] David Mavorah[38] and Amos Kloner[38] have asserted the commonness of archaeological inscriptions bearing the name "Jesus". Paul Maier, professor of ancient history at Western Michigan University, notes that there were at least 21 "Yeshuas" or Jesuses famous enough to be included in the histories of Josephus.[39] For their part, the filmmakers present a statistical study conducted by Andrey Feuerverger, professor of statistics and mathematics at the University of Toronto, which concluded that while the names are not uncommon, the conservative odds that such names would be found together in any one tomb around are (depending on variables) from 600 to 1[40] to 1,000,000 to 1 in favor of its being authentic.[41]
Later in 2013, Andrey Feuerverger concluded that the possibility that the Talpiot tomb (Tomb 1) belongs to a family with some connection to the New Testament is one that should be seriously considered. He stated as follows: "The author is of the opinion that, based on the currently available data, it is at least a possibility—and one that should be considered seriously—that Tomb 1 is that of a family related to the New Testament. This statement—not more, but also not less—stands as the author's own conclusion to the work presented here. We must leave it to others, who may be interested, to add to any discussions about the relevance of statistical ideas in assessing data of this nature."[42]
Feuerverger's assessment was based on several assumptions:
That the Maria on one of the ossuaries is the mother of the Jesus found on another box
That Mariamne is his wife
That Joseph (inscribed as the nickname Jose) is his brother
Support for these assumptions comes, according to the documentary, from the following claims:[10]
Mariamne is the Greek form of Marya and, according to François Bovon, the name describes Mary Magdelene in the Acts of Philip, though this is speculation[1]
Mary Magdelene is believed to have spoken and preached in Greek
Jose was the nickname used for Jesus' little brother
The Talpiot Tomb is the only place where ossuaries have ever been found with the names Mariamne and Jose, even though the root forms of the name were very popular and thousands of ossuaries have been unearthed.
According to geologist Aryeh Shimron the tomb could be authentic and linked to the James Ossuary.[53] He believes that the tomb is the tomb of the family of Jesus – Jesus, Mary Magdalene and their son Judah.[54] However, Prof. Amos Kloner, who oversaw the archaeological work at Talpiot tomb, disagrees. According to Prof Kloner, the James Ossuary could not have come from the Talpiot tomb, because the so-called missing ossuary of the Talpiot tomb had no inscription and was of different dimensions.[55]
On February 25, 2007, Feuerverger conducted a statistical calculation on the name cluster as part of The Lost Tomb of Jesus. He concluded that the odds are at least 600 to 1 that the combination of names appeared in the tomb by chance. A summary can be found on the Discovery Channel[40][56] and documentary[57] websites. A more detailed explanation of the statistical approach can be found also on Feuerverger's website[58][full citation needed][non-primary source needed] as well as in a recent interview given to Scientific American.[59] The frequency distribution for names prevalent during the period of time during which ossuary burials took place was inferred by studying two key sources:
Rahmani's Catalogue of Jewish Ossuaries in the Collections of the State of Israel[60]
Tal Ilan's Lexicon of Jewish Names in Late Antiquity[61]
According to Prof. Feuerverger, the goal of the statistical analysis is to assess the probability level of a null hypothesis:[58]
A 'null hypothesis' can be thought of here as asserting that this cluster of names arose purely by chance under random sampling from the onomasticon. The alternative hypothesis is the opposite of this, in some sense. It is not in the purview of statistics to conclude whether or not this tombsite is that of the New Testament family.
Feuerverger multiplied the instances that each name appeared during the tomb's time period with the instances of every other name. He initially found "Jesus Son of Joseph" appeared once out of 190 times, Mariamne appeared once out of 160 times and so on:
Jesus son of Joseph
Mariamne
Yosah
Maria
Product
1/190
1/160
1/20
1/4
1/2,432,000
0.53%
0.625%
5%
25%
~4.11X10−7%
He next divided 2,432,000 by 4 to account for bias in the historical record and further divided that result (608,000) by 1,000 to attempt to account for the number of explored tombs from first century Jerusalem.[62][63]
Feuerverger's conclusions have been called into question:
According to some, multiplying the individual name probabilities is wrong because many permutations of the same names are possible.
The inclusion of Mariamne in the calculation is based on two assumptions:
Mary Magdelene in New Testament (NT) was Jesus’ wife.
Mariamne was the same person as Mary Magdalene, even though "Magdalene" does not appear in the inscription.[64]
The calculation adjusts only for the 1,000 tombs found in Jerusalem instead of the whole Jewish populace that lived in the area. This effectively assumes that Jesus family in NT did indeed have a family tomb and it was among the 1000 tombs found in Jerusalem area.[65][66] There is no historical evidence for this assumption. Some experts, including archaeologist Amos Kloner (the one who excavated the tombs) do not accept that the poor family from Nazareth had a family tomb in Jerusalem.[67]
The inscription "Judah son of Jesus" is ignored in the calculation. Since most scholars considers the historical Jesus to be childless, some people believe this inscription should be included in the calculation to reduce the probability that the tomb belongs to the Jesus family.
Stephan Pfann (president of Jerusalem's University of the Holy Land) points out that the commonality of these names suggests that the probability is much lower. "Remarkably, a mere 16 of the 72 personal names [found on ossuaries] account for 75% of the inscribed names." Among these "top 16" names are Mary, Joseph, Jesus, Matthew, and Judas (and variations thereof)[68]
Between the submission of Feuerverger's paper to a journal and its publication, François Bovon noted that he had not made the statement about the name Mariamne which had been ascribed to him by Jacobovici and conveyed to Feuerverger.[52] Specifically, although Feuerverger had factored into his calculations the understanding that Bovon had identified Mariamne as the most likely name of Mary Magdalene, Bovon did not hold that belief.[52] Feuerverger noted in his rejoinder to comments that this false understanding so perturbed his calculation that
this means that we cannot (on the basis of our RR procedure) say that the Talpiyot find is statistically significant in any meaningful way.[52]
Richard Bauckham (Professor of New Testament Studies and Bishop Wardlaw Professor at St Andrews) compiled the following data to show just how common the names on these ossuaries are:[69]
Out of a total number of 2625 males, these are the figures for the ten most popular male names among Palestinian Jews. The first figure is the total number of occurrences (from this number, with 2625 as the total for all names, you could calculate percentages), while the second is the number of occurrences specifically on ossuaries.
Rank
Name
Total references
Found on ossuaries
Percent of total references (2625)
1
Simon/Simeon
243
59
9.3%
2
Joseph
218
45
8.3%
3
Eleazar
166
29
6.3%
4
Judah
164
44
6.2%
5
John/Yohanan
122
25
4.6%
6
Jesus
99
22
3.8%
7
Hananiah
82
18
3.1%
8
Jonathan
71
14
2.7%
9
Matthew
62
17
2.4%
10
Manaen/Menahem
42
4
1.6%
For women, there are a total of 328 occurrences (women's names are much less often recorded than men's), and figures for the four most popular names are thus:
Rank
Name
Total references
Found on ossuaries
Percent of total references (328)
1
Mary/Mariamne
70
42
21.3%
2
Salome
58
41
17.7%
3
Shelamzion
24
19
7.3%
4
Martha
20
17
6.1%
Colin Aitken, a professor of forensic statistics at Edinburgh University, stated that the study is based on a number of assumptions, and that, "even if we accept the assumptions, 600 to one is certainly not the odds in favour of this tomb being Jesus'",[70] meaning that even if it were true that to find this cluster of names is very unlikely, it does not follow that therefore this is probably the tomb of the family of Jesus. Peter Lampe, professor of New Testament Studies at the University of Heidelberg and working in archaeology, pointed out that in the 120s/130s CE in the port town of Maoza at the southern end of the Dead Sea, one Jewish household comprised the following names: Jesus, Simon, Mariame, Jacobus and Judah (Papyri Babatha 17 from 128 CE; 25–26 and 34 from 131 CE). These people had nothing to do with the New Testament or the Talpiyot tomb. "According to the rationale of the filmmakers, these people should not have existed."[71]
An ossuary is a chest, box, building, well, or site made to serve as the final resting place of human skeletal remains. They are frequently used where burial space is scarce. A body is first buried in a temporary grave, then after some years the skeletal remains are removed and placed in an ossuary. The greatly reduced space taken up by an ossuary means that it is possible to store the remains of many more people in a single tomb than possible in coffins. The practice is sometimes known as grave recycling.
Talpiot is an Israeli neighborhood in southeastern Jerusalem, established in 1922 by Zionist pioneers. It was built as a garden suburb on land purchased by the Tel Aviv-based Palestine Land Development Company and other Jewish building societies.
The James Ossuary is a 1st-century limestone box that was used for containing the bones of the dead. An Aramaic inscription meaning "Jacob (James), son of Joseph, brother of Yeshua" is cut into one side of the box. The ossuary attracted scholarly attention due to its apparent association with the Christian holy family.
Josef Ben Caiaphas, known simply as Caiaphas in the New Testament, was the High Priest of Israel during the years of Jesus' ministry, according to Josephus. The Gospels of Matthew, Luke and John indicate he was an organizer of the plot to kill Jesus. He famously presided over the Sanhedrin trial of Jesus. The primary sources for Caiaphas' life are the New Testament, and the writings of Josephus. The latter records he was made high priest by the Roman procurator Valerius Gratus after Simon ben Camithus had been deposed.
Joseph Gedaliah Klausner , was a Lithuanian-born Israeli historian and professor of Hebrew literature. He was the chief redactor of the Encyclopedia Hebraica. He was a candidate for president in the first Israeli presidential election in 1949, losing to Chaim Weizmann. Klausner was the great uncle of Israeli author Amos Oz.
The tomb of Jesus is the place where Jesus was entombed after his death. According to the gospel accounts, the tomb originally belonged to Joseph of Arimathea, a wealthy man who, believing Jesus was the Messiah, offered his own sepulcher for the burial of Jesus.
Kidron Valley is the modern name of the valley originating slightly northeast of the Old City of Jerusalem, which then separates the Temple Mount from the Mount of Olives, and ending at the Dead Sea. Beyond Jerusalem it continues in a general south-easterly direction through the Judean desert in the West Bank, reaching the Dead Sea near the settlement of Ovnat, and descending 4,000 feet (1,200 m) along its 20-mile (32 km) course.
Eleazar Lipa Sukenik was an Israeli archaeologist and professor at the Hebrew University of Jerusalem. He is best known for helping establish the Department of Archaeology at the Hebrew University and being one of the first academics to recognise the age and importance of the Dead Sea Scrolls. He also oversaw the uncovering of the Third Wall of ancient Jerusalem. He also was the director of the Museum of Jewish Antiquities at the Hebrew University.
The Jesus bloodline refers to the proposition that a lineal sequence of the historical Jesus has persisted, possibly to the present time. Although absent from the Gospels or historical records, the concept of Jesus having descendants has gained a presence in the public imagination, as seen with Dan Brown's 2003 best-selling novel The Da Vinci Code and its 2006 movie adaptation of the same name that used the premise for its plot. It is dismissed generally by scholars. These claimed Jesus' bloodlines are distinct from the biblical genealogy of Jesus, which concerns the alleged ancestors of Jesus, and from the documented Brothers of Jesus and other kin of Jesus, known as the Desposyni.
Simcha Jacobovici is a Canadian–Israeli journalist and documentary filmmaker. Some call him a pseudo-archeologist, and pseudo-historian. The New York Times dubbed him a modern day “Indiana Jones”.
Maresha was an Iron Age city mentioned in the Hebrew Bible, whose remains have been excavated at Tell Sandahanna, an archaeological mound or 'tell' renamed after its identification to Tel Maresha. The ancient Judahite city became Idumaean after the fall of Judah in 586 BCE, and after Alexander's conquest of the region in 332 BCE became Hellenised under the name Marisa or Marissa. The tell is situated in Israel's Shephelah region, i.e. in the foothills of the Judaean Mountains, about 1.5 kilometres (0.93 mi) south of Beit Gubrin.
James Daniel Tabor is an American Biblical scholar and retired Professor of Ancient Judaism and Early Christianity in the Department of Religious Studies at the University of North Carolina at Charlotte, where he taught from 1989 until 2022 and served as chair from 2004 to 2014. He previously held positions at Ambassador College, the University of Notre Dame (1979–85), and the College of William and Mary (1985–89). Tabor is the founder and director of the Original Bible Project, a non-profit organisation aimed to produce a re-ordered new translation of the Bible in English.
The Lost Tomb of Jesus is a pseudoarchaeological docudrama co-produced and first broadcast on the Discovery Channel and Vision TV in Canada on March 4, 2007, covering the discovery of the Talpiot Tomb. It was directed by Canadian documentary and film maker Simcha Jacobovici and produced by Felix Golubev and Ric Esther Bienstock, while James Cameron served as executive producer. The film was released in conjunction with a book about the same subject, The Jesus Family Tomb, issued in late February 2007 and co-authored by Jacobovici and Charles R. Pellegrino. The documentary and the book's claims have been rejected by the overwhelming majority of leading experts within the archaeological and theological fields, as well as among linguistic and biblical scholars.
The Jesus Family Tomb: The Discovery, the Investigation, and the Evidence That Could Change History (ISBN 0061192023) is a controversial book by Simcha Jacobovici and Charles R. Pellegrino published in February 2007. It tells the story of the discovery of the Talpiot Tomb on Friday March 28, 1980 and makes an argument that it is the tomb of Jesus Christ and his family.
Amos Kloner was an Israeli archaeologist and professor emeritus.
Jodi Magness is an archaeologist, orientalist and scholar of religion. She serves as the Kenan Distinguished Professor for Teaching Excellence in Early Judaism at the University of North Carolina at Chapel Hill. She previously taught at Tufts University.
The Tomb of Simeon the Just or Simeon the Righteous is an ancient tomb in Jerusalem. According to scholarly consensus, based on an in situ inscription, it is the 2nd-century CE burial site of a Roman matron named Julia Sabina. However, according to a medieval Jewish tradition, is believed to be the burial place of Simeon the Just and his students. It is located adjacent to the Cave of the Minor Sanhedrin in the Shimon HaTzadik settlement within the Sheikh Jarrah neighborhood.
The Caiaphas ossuary is one of twelve ossuaries or bone boxes, discovered in a burial cave in south Jerusalem in November 1990, two of which featured the name "Caiaphas".
Levi Yizhaq Rahmani was an Israeli archeologist and Chief Curator of Israel Antiquities Authority, and notable for his work on tombs, ossuaries and ossilegia in the Second Temple period. Ossuaries are generally catalogued as "Rahmani no. 9", etc., following the numbering in Rahmani's 1994 catalogue.
Joseph E. Zias was the Curator of Archaeology and Anthropology for the Israel Antiquities Authority from 1972 until his retirement in 1997, with responsibility for items such as the Dead Sea Scrolls, pre-historic human skeletal remains, and artifacts from archaeological sites such as Jericho, Megiddo, and Gezer. He has appeared often in film and television documentaries regarding such artifacts and the subject of the Historical Jesus, including The Mysterious Man of the Shroud for CBS, Who Killed Jesus on BBC in 1997 and Son of God on BBC in 2001, and is a frequent lecturer.
↑ Charlesworth, James H., ed. (2013). The Tomb of Jesus and His Family?: Exploring Ancient Jewish Tombs Near Jerusalem's Walls. Wm. B. Eerdmans Publishing. ISBN978-0-8028-6745-2.
↑ Bentley, Donald L. (2008). "Discussion of: Statistical analysis of an archaeological find". The Annals of Applied Statistics. 2 (1): 66–73. arXiv:0804.0090. doi:10.1214/08-AOAS99E. S2CID8957617.
↑ Bird, Sheila M. (2008). "Discussion of: Statistical analysis of an archeological find—skeptical counting challenges to an archaeological find". The Annals of Applied Statistics. 2 (1): 74–76. arXiv:0804.0093. doi:10.1214/08-AOAS99H. S2CID6035135.
↑ Höfling, Holger; Wasserman, Larry (2008). "Discussion of: Statistical analysis of an archeological find". The Annals of Applied Statistics. 2 (1): 77–83. arXiv:0804.0099. doi:10.1214/08-AOAS99C. S2CID88511738.
↑ Mortera, J.; Vicard, P. (2008). "Discussion of: Statistical analysis of an archeological find". The Annals of Applied Statistics. 2 (1): 91–96. arXiv:0804.0088. doi:10.1214/08-AOAS99F. S2CID18589673.
↑ Hachlili, Rachel (2013). "What's in a Name?". In Charlesworth, James H. (ed.). The Tomb of Jesus and His Family?: Exploring Ancient Jewish Tombs Near Jerusalem's Walls. Wm. B. Eerdmans Publishing. p.141. ISBN978-0-8028-6745-2.
↑ Peter Lampe, “MEXPI THC CHMEPON: A New Edition of Matthew 27:64b; 28:13 in Today’s Pop Science and a Salty Breeze from the Dead Sea,” Neutestamentliche Exegese im Dialog: Hermeneutik – Wirkungsgeschichte – Matthäusevangelium (eds. Peter Lampe, Moisés Mayordomo, Migaku Sato; Festschrift Ulrich Luz; Neukirchen-Vluyn: Neukirchener Verlag, 2008), 355–366 (with further arguments against the Jesus family tomb theory).
Further reading
Eric M. Meyers: "The Jesus tomb controversy: an overview", Near Eastern Archaeology, Vol. 69, Iss. 3/4 (Sep–Dec 2006), pp.116–118
Charles Foster: The Jesus Inquest, Thomas Nelson, 2010
Peter Lampe, “MEXPI THC CHMEPON: A New Edition of Matthew 27:64b; 28:13 in Today’s Pop Science and a Salty Breeze from the Dead Sea", Neutestamentliche Exegese im Dialog (eds. P. Lampe, M. Mayordomo, M. Sato; Festschrift U. Luz; Neukirchen-Vluyn: Neukirchener, 2008), 355–366.
External links
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