The Myth of Nazareth: The Invented Town of Jesus (87 page)

^[677]
  Dio Cassius lxix.12.

^[678]
  Spartian, Hadrian, 14 (discussed at Schürer I.2.291).

^[679]
  Dio Cassius, lxix.14

^[680]
  Eusebius,
Demonstratio evangel
. VI.18.10;
Eccl. Hist
. IV.6; Dio Cassius lxix.12.

^[681]
  Schürer I.2.320. For the subsequent history of Nazareth, see the summary in Appendix 4.

^[682]
  T. 27 and 29 (under the CA) are counted as one tomb, as are the two kokh chambers under the Dames de Nazareth convent.

^[683]
  Contrary to general practice, in T. 70 several kokhim were found with multiple skeletons (Kopp 1938:196). No ossuaries survive from the basin (Kopp 1938:205), though ossuary fragments were found not far away at the “Fright” (Chapter  4, pp. 187
f
)

^[684]
  Kuhnen 257. He notes on the same page that kokh tombs continued in use through late antiquity.

^[685]
  Kopp 1938:201–02, 204.

^[686]
  Chapter 4, pp. 203
ff
; and below.

^[687]
  See M. Aviam, “Secret Hideaway Complexes in the Galilee,” Chapter 12 of Aviam 2004. These underground warrens are difficult to date, since they have long ago been robbed of remains and since material from upper levels can penetrate to the lower chambers.

^[688]
  Aviam 124.

^[689]
                 Chapter 4, p. 206.

^[690]
  
E.g
., the material in Tombs 70 and 71. (See below.)

^[691]
  The unpublished pieces in question are the following: [A] “Inedito, excav. 1955”: 13 jars (T 1.2, 1.3, 1.8, 1.10); 3 jugs (T 9.3, 9.5); 7 cooking pots (T 10.3, 10.4, 10.5, 10.6b, 14.1, 14.2). [B] “[Inedito] superficie” (
i.e
., presumably found on the surface of the ground): 1 jar (T 1.6); 1 pan (T 15.3).

^[692]
 
Marked “K” in Chapter 5, Illus. 5.3.  Finds of T. 70 & 71 are diagrammed at
Exc
. Fig. 192.

^[693]
                   Chapter 4, Illus, 4.3.

^[694]
    Discussion at Rosenthal & Sivan 85. Fernandez L 9.1c.           

^[695]
                
Rosenthal & Sivan No. 402 and  p. 99. Fernandez L 15.                     

^[696]
 
Cf
. Rosenthal & Sivan pp. 129
ff
.

^[697]
  The pot is Fernandez type T.10.6a; the juglet his type T 8.3 (75–275 CE). For the pan (“later”) see
Exc
. 287, bottom.

^[698]
  Fernandez itemizes two jugs (T. 8.4) and one pot (T. 10.5) on pp. 115 and 119.

^[699]
                 …muy probablemente no inferior al P. Romano Medio. (Fernandez 28.)      

^[700]
                 Hamidovic 99, n. 32. 

^[701]
                 Rosenthal & Sivan p. 85 (upper left) contains two typographical errors (herewith corrected in bold). The text should read: “Nazareth—QDAP 1 (1932), Pl. XXXIV lower row right; Bagatti (1969), pp. 239 and fig. 192:7–9 on p. 238.”              

^[702]
                 Rosenthal & Sivan (RS) p. 85, dating after Kahane and p. 89, bottom of rt. col.

^[703]
                 Exact typology uncertain.
Cf
. RS nos. 412 and 514; Goodenough Fig. 268:2

^[704]
                 Sellers & Baramki type VIII (S& B, p. 40, no. 74). This is similar to a lamp which Rosenthal and Sivan consider of a “local tradition” and  difficult to date due to the lack of sufficient dated contexts.
Cf
. their no. 512a (RS p. 124).   

^[705]
                
Exc
. pages 137, 276, 280, 285, 294, 298, 309, 312, and 314.

^[706]
                
Cf
. Chapter 4, p. 164. 

^[707]
                 The NVF can be located just off the map at Illus. 5.1, to the west between the 350 and 400 meter contour lines.

^[708]
                
BAR
, vol. 25:16 (May-June 1999).

^[709]
                 Contributors in the U.S. include former President Jimmy Carter, Pat Boone and Rev. Reggie White, the former Green Bay Packer football star.

^[710]
                 Curiously, he is listed as "R. Michael Rapuano" in the UHL online "Summary of Excavations of the Nazareth Village."

^[711]
                 At the time of this writing, the Internet report is still available at
http://www.uhl.ac/
dig.html.

^[712]
                 The authors of the
NVFR
also note: "There have been a number of non-diagnostic potsherds that were suspected to have been from the Early Bronze Age, based upon clay consistency and manufacture."

^[713]
                 The
NVFR
falsely attributes the coin to Constans. See text n. 152.

^[714]
                 The primary report in English is Avi-Yonah:1962. It furnishes a description of the marble slab with diagrams and a reconstruction of the full inscription, as well as earlier bibliography (his notes 4 and 5). For Hebrew bibliography see: M. Avi-Yonah, “The Caesarea Inscription of the 24 Priestly Courses,”
Eretz Israel
(1964), pp. 24–28; J. Naveh, ed.
On Stone and Mosaic: The Aramaic and Hebrew Inscriptions from Ancient Synagogues
, (1978), 87–88; H. Eshel, “A Fragmentary Inscription of the Priestly Courses?”
Tarbits
  (1991) 61:159–61. Further Hebrew bibliography on the priestly courses is found in Fine 1996:148, n. 64.                

^[715]
                 For the twenty four courses of priests,
cf
. I Chr 24:7–19; Neh 12:1–21.     

^[716]
                 Avi-Yonah 1962:139 n.6.

^[717]
                 In the Greek New Testament and in the Christian tradition, the town’s name is always spelled with
zeta
, which corresponds to Semitic
zain
, not
tsade
(one sibilant is voiced, the other voiceless). Regarding “Nazareth” and cognates, this linguistic non-correspondence between the Hellenistic and Semitic traditions has long been noted by scholars. (See “Nazarêne-Nazôraios” in Kittel, p. 879). We shall revisit this issue in a second volume.     

^[718]
                 Fine dates it broadly IV–VII CE (Fine:1996:171).

^[719]
 
OEANE
, “Synagogue Inscriptions,” p. 114. This article contains an extensive bibliography of the Caesarea find in several languages. One catalogue dates the Caesarea plaque “fourth to seventh century C.E.” (Fine:171).      

^[720]
                
NIDBA
:330. Similarly Strange in “Nazareth,”
ABD
1050 col. 1, and
OEANE
114; Mimouni 1998:220;
etc
.     

^[721]
                 Schürer I.2.272.           

^[722]
                 D. Trifon, “Did the Priestly Courses (Mishmarot) Transfer from Judaea to the Galilee After the Bar-Kokhba Revolt?”
Tarbits
(1989–90), 59:1–2, pp. 77–93. See also Crossan, Chp.1; Horsley:110 (cited in text); Koester, I:410; Taylor 1993:225.

^[723]
                 Schürer I.2:315–317.                                              

^[724]
  On this, see Taylor 1993.       

^[725]
 Pritz 42. Goranson 336 dates the meeting to “about the year 353.”         

^[726]
                
Tillich:71.

^[727]
 
Pan
. 30.5.1.              

^[728]
                
Pan
. 30.4.3; 30.7.1.

^[729]
                
Pan
. 30.4.1.                     

^[730]
 
Pritz, “Joseph of Tiberias,” p. 40.               

^[731]
 
Pan
. 30.6.9. Epiphanius mentions the Hebrew version of Matthew, and Hebrew translations of John and Acts.      

^[732]
                 These were capital crimes under Roman law (Matthews 218). The character of Ellel, the future patriarch, offers full scope to Epiphanius’ rabid anti-Semitism. 

^[733]
 
Pan
. 30.9.3.              

^[734]
                
Pan
. 30.10.4.

^[735]
                 It is a revealing error. Epiphanius even writes, “I guess he was called that [
i.e
., Judas].” This indicates that the church father did not bother to look back a page or two to see what the boy’s name was (“Ellel” is last mentioned at 30.7.1). Such unconcern is characteristic of a man writing either far too quickly, too much, or who feels that no one is even going to read what he is writing. Indeed, at times one gets the impression that Epiphanius is simply humoring himself with words.