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    Evans, Craig A.


    Jewish Burial Traditions and the Resurrection of Jesus

    "Critical discussion of the Gospel resurrection narratives in my estimation suffers from a lack of adequate acquaintance with Jewish traditions of death and burial, especially with respect to the burial of executed persons or persons who in some way died dishonorable deaths. It sometimes suffers too from wrong inferences from archaeological evidence and historical records...I believe the evidence for the burial of Jesus is compelling. This brief study reviews this evidence."
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    Magness, Jodi


    Ossuaries and the Burials of Jesus and James

    "In the first part of this article I review the archaeological evidence for Jewish tombs and burial customs in the late Second Temple period, focusing especially on Jerusalem...In the second part of this article I discuss the Gospel accounts describing the removal of Jesus from the cross and his burial. In my opinion, these accounts are consistent with the archaeological evidence and with Jewish law. Jesus came from a family of modest means that presumably did not own a rock-cut tomb. Because Jesus died and was removed from the cross on the eve of the Sabbath, there was no time to dig a trench grave for him. For this reason, Jesus’ body was placed in the rockcut family tomb of a wealthy follower..."
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    McCane, Byron R.


    Where No One Had Yet Been Laid: The Shame of Jesus' Burial

    "[T]his chapter will draw upon evidence from archeology and literature, along with theory from anthropology and sociology, to argue that Jesus was indeed buried in disgrace in a criminals' tomb. Based on what we know of Roman practice and Jewish custom, one or more members of the Sanhedrin must have obtained the body of Jesus from Pilate and arranged for a dishonorable interment. From an early date the Christian tradition tried to conceal this unpleasant fact, but the best evidence clearly shows that Jesus was buried in shame"
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    Miller, Glenn M.


    Was the Burial of Jesus a Temporary One, Because of Time Constraints?

    Miller argues against the thesis of Richard Carrier and Jeffrey Lowder that Joseph of Arimathea buried Jesus temporarily in his tomb, only to remove hid body later to a common criminals graveyard according to the stipulations of Jewish law. He concludes that "The rabbinic data upon which it seems based clearly means something radically different by 'temporary burial' than they do--assuming it is reliable and relevant to our discussion here--and clearly indicates strong social pressures against anyone 'legitimately' moving the corpse a second time."
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    Renn, Ryan


    The Burial of Jesus: With Focus on the Views of the Jesus Seminar

    "Having examined the arguments, the objections raised against the burial of Jesus are too weak to be of significance; on the other hand, the Jesus Seminar/Crossan fails to deal adequately with the arguments in favor of the historicity of Jesus' burial. Taken together, a powerful case for the tomb burial of Jesus by Joseph of Arimathea remains."
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    Shea, George W.


    On the Burial of Jesus in Mark 15:42-47

    "Writing in the Catholic Biblical Quarterly on Mark's account of the burial of Jesus (15:42-47), Raymond E. Brown, S.S., contends that Joseph of Arimathea was not an adherent of Jesus, but buried him anyway, ignominiously, in a criminal's grave, out of respect for the approaching Sabbath, and also in compliance with Deut 21:22-23 which (as it had come to be interpreted) commanded the burial of crucified criminals before sunset of the day of execution...The late Msgr. Shea submits that the usual understanding of the Markan passage is correct, and in support of this position offers the following scrutiny of Mk 15:42-47, and of Brown's treatment of that passage."