name] is inscribed on more than twenty ossuaries in the Israel State Collections” (Rahmani 1994: 14, 115-116). These names “are the most c

there was another ossuary in the State of Israel collection that has a clear inscription saying “Jesus the son of Joseph” (Rahmani 1994a: 77; no. 9). This ossuary, however, was unprovenanced (Sukenik 1931: 19).The fifth ossuary, IAA 80-504 (Rahmani’s 705; 1994a: 223b), is another plain ossuary with the name “Yose” on it. Kloner observes: “Yose is a contraction of Yehosef (Joseph), the second most common name in the Second Temple period (Ilan 1987: 238; see Hachlili 1984: 188-190). [Simon / Simeon is the most popular name]. Ilan has recorded 232 individuals with this name (2002: 150-168, 449). Some 35% of all known Jewish males of the Hellenistic and Roman periods in Eretz Israel bore “Hasmonean” names: Matthew (Ossuary 3, above), John, Simon, Judas (Ossuaries 2 and 4, above), Eleazar, and Jonathan. Joseph was the sixth brother in the family (2 Maccabbees 8:22), and the similar popularity of this name may be explained by this fact (Ilan 1987: 2 40-241)” (1996:19).The last inscribed ossuary, IAA 80-505 (Rahmani’s 706; 1994a:223b, 224a), was a plain limestone one and bore the name “Marya”.The next three ossuaries that were published were uninscribed. Each had rosettes on them, and one of them had mason's marks (IAA 80-506, Rahamni’s 707; 1994a: 224a, Plate 101; Kloner 1996: 20; IAA 80-507, Rahmani’s 708; 1994a: 224a, Plate 101; Kloner 1996: 20; IAA 80-508, Rahmani’s 709; 1994a: 224a, Plate 101; Kloner 1996: 21). The tenth ossuary, IAA 80-509, is just labeled “plain” (Kloner 1996: 21). Rahmani states that it was a “plain, broken specimen” but does not list it in his catalogue (1994a: 222b).Dr. Rahmani cautiously draws the conclusion that the ossuary of Yose (No. 705) “with that of Marya on No. 706, both from the same tomb, may indicate that these are the ossuaries of the parents of Yeshua (No. 704) and the grandparents of Yehuda (No. 702)” (1994a: 223). Is Dr. Rahmani justified in trying to assume Marya (Mary) was the wife of Yose (Joseph)? Simcha follows Tabor’s suggestion that the Yose ossuary held the bones of Jose, the brother of Jesus (Mark 6:3; J&P 2007: 65, 77). On their website Cameron and Jacobovici initially claimed: “An incredible archaeological discovery in Israel changes history and shocks the world. Tombs with the names the Virgin Mary, Jesus of Nazareth, Mary Magdalene and Judah, their son, are found and an investigation begins.” Are these claims justified?Are These the Ossuaries of the Lord Jesus and His Family?The simple answer to the question is NO! None of the ossuaries say “the Virgin Mary,” “Jesus of Nazareth,” “Mary Magdalene,” or “Judah, their son.” The filmmakers are reading more into the names than appear on the ossuaries. In all fairness to them, the website was later modified. Jose is identified as the brother of Jesus (Mark 6:3; J&P 2007: 65, 204). Matya is identified as either the gospel writer (2007: 62), or a relative of Mary, the mother of Jesus (2007: 78). The fact that these names appear together is purely coincidental. The names of Joseph, Mary and Yeshua (Jesus) were common names of Jewish people living during the Second Temple Period.I am always leery of people saying, “I am not biased in my thinking, I have an open mind and will follow the truth wherever it leads.” Everybody, without exception, has biases and presuppositions in their thinking. The perspective of the book and documentary is that Jesus' bones were reburied in an ossuary in the Talpiyot tomb and he was not bodily resurrected from the dead. They do, however, allow for a “spiritual ascension” (whatever that means) (2007: 71, 137). My perspective (bias, if you will), on the other hand, is that the Lord Jesus Christ is God manifest in human flesh and that He died on Calvary’s cross to pay for sin, and three days later His body was resurrected from the tomb just outside the city walls of Jerusalem. Now that all the cards are on the table,



let begin the critique.Charles Pellegrino
Suggests that the disciples stole the body of Jesus from the tomb of Joseph of Arimathea. He quotes from the account in Matthew's gospel (27:61-66) and says that the “writer of Matthew was not familiar with the mechanics of secondary burial” (2007: 72). Quite the contrary, as Byron McCane has pointed out, Jesus was very familiar with secondary burials when He rebuked His disciple with the statement, “Let the dead bury their own dead” (Matt. 8:21, 22; McCane 1990: 31-43). Pellegrino also suggests a scenario whereby the disciples hid in the tomb during the Sabbath and then removed the body after sunset, but before the soldiers were posted at the tomb (2007: 73). This does not account for the fact that the disciples were scared for their lives. When the soldiers came at Gethsemane, they fled (Matt. 26:56; Mark 14:50). After the resurrection, Jesus appeared to His disciples at evening. John records that “the doors were shut where the disciples were assembled, for fear of the Jews&rdquoRosetta Stone Greek