March/April 2019 issue of Biblical Archaeology Review (45/2) is now on newsstands

The Biblical Archaeology Society is pleased to announce the publication of the March/April 2019 issue of Biblical Archaeology Review (Vol. 45, No. 2). This issue contains some wonderful articles:

“Resurrecting Easter: Hunting for the Original Resurrection Image”
By John Dominic Crossan and Sarah Sexton Crossan

All of the main events in Jesus’s life are directly described in the New Testament—except for the Resurrection. This central event happens off-screen and is not directly witnessed. As a result, early Christians created two very different depictions of this moment. Join the Crossans as they hunt for the earliest images of Jesus’s resurrection—and attempt to resurrect the original Easter vision.

“Biblical Archaeology 101: The Ancient Diet of Roman Palestine”
By Susan Weingarten

What did people eat in Roman Palestine? Milk and honey? Olive oil and wine? Food historian Susan Weingarten takes readers on a culinary adventure through historical and archaeological remains to reconstruct the diet of the average person in Roman Palestine.

“Purity and Impurity in Iron Age Israel”
By Avraham Faust

Purification practices of ancient Israelite society before the introduction of mikva’ot remain largely unexplored. Recent excavations at Tel ‘Eton, in the southeastern Shephelah, yielded rich data on household life and practices in the tenth through the eighth centuries B.C.E. A large four-room house at Tel ‘Eton offers a rare glimpse of how Iron Age Israelites coped with the issues of ritual impurity, and it enables the author to reconstruct the purification ritual.

“Colossae—Colossal in Name Only?”
By Michael Trainor

The once great city of Colossae in modern Turkey has never been excavated. To the untrained eye, the site may appear unimpressive, but great archaeological treasures lie beneath its surface. Join Michael Trainor on an exploration of this ancient city awaiting the spade!

FIRST PERSON
“Was Pontius Pilate’s Ring Discovered at Herodium?”
By Robert R. Cargill

SITE-SEEING
“Surprising Susa”
By Todd Bolen

BIBLICAL VIEWS
“As in the Days of Noah: The Apocalyptic World of 1 Peter”
By Katie Marcar

ARCHAEOLOGICAL VIEWS
“Jewish Graffiti—Glimpsing the Forgotten Lives of Antiquity”
By Karen B. Stern

REVIEWS
“The Human Drama of St. Paul” Paul: A Biography by N.T. Wright
Reviewed by Joshua McNall

Enjoy! And click here to subscribe to both print and online versions.

in search of the historical charlesworth (and the difference between a “mention” and an “endorsement”)

A screen capture of Dr. James H. Charlesworth's Princeton Theological Seminary faculty page. (Available at: http://www3.ptsem.edu/Content.aspx?id=1917)

My colleague, Dr. Mark Goodacre at Duke University recently raised an interesting question regarding the invoking of the name of Princeton Theological Seminary Professor Dr. James Charlesworth in support of recent claims by Dr. James Tabor and filmmaker Simcha Jacobovici regarding their supposed “Jonah’s Great Fish” ossuary.

Goodacre quite cleverly devised a synoptic comparison between Dr. Charlesworth’s own account of his first viewing of the so-called “Patio Tomb” ossuaries (as narrated in a letter he sent to the members of his Foundation on Judaism and Christian Origins), and the account as narrated by Jacobovici and Tabor on page 70 of their Jesus Discovery book.

You can read Dr. Goodacre’s comparison here.

The questions I have are as follows:

1. Who shouted?
2. Who sight-read the inscription?
3. How did Dr. Charlesworth interpret the inscription?
4. How did Dr. Charlesworth interpret the image?

(I almost want to highlight the discrepancies in different color highlighter as a nod to Burton Throckmorton, but I do have a question for Dr. Goodacre: what parts of the narrative can we attribute to Q? ;-)

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The question is important because Dr. Charlesworth (rather surprisingly) appeared to endorse Simcha Jacobovici’s last sensational claim about the discovery of the tomb and bones of Jesus at Talpiot – a claim that nearly all credible scholars rejected outright. Dr. Goodacre reported at the time:

“James Charlesworth of the Princeton Theological Seminary, who also consulted on the film, told Newsweek that the documentary makes a strong case for the biblical lineage, which is supported in part by archaeologists, historians, statisticians and DNA and forensics experts.

“‘A very good claim could be made that this was Jesus’ clan,’ he said.”

It was peculiar because not long after the release of The Lost Tomb of Jesus, Dr. Charlesworth appeared to back away from his support of Simcha’s claims, even going so far as to post a statement on Princeton Theological Seminary’s website (since removed) officially clarifying his position (again, distancing himself from Simcha’s claims). As Dr. Goodacre again recounts:

“Prof. Charlesworth has provided an updated statement on the Princeton Theological Seminary website (also reproduced by permission on Deinde). In the statement, he distances himself from the notion that the “Yeshua” ossuary belonged to Jesus of Nazareth, but suggests that the tomb might still be that of his extended family…”

Dr. Charlesworth concluded:

“My judgment is that this ossuary does not belong to Jesus from Nazareth. Again, the names “Jesus” and “Joseph” are extremely common in the first century….” (emphasis mine).

And now, given the obvious discrepancy between the claims Mr. Jacobovici and Dr. Tabor are making about Dr. Charlesworth’s alleged support for their conclusions about the “Jonah Fish” on page 70 of their book:

“He [Charlesworth] also offered without hesitation the same interpretation of the fish. What we are looking at, he said, appears to be the earliest representation from Jesus’ followers of their faith in his resurrection of the dead. A quiet shudder went through the room as the implications of his conclusion sunk in.” (The Jesus Discovery, p. 70, emphases mine.)

A paragraph from page 70 of "The Jesus Discovery" by James D. Tabor and Simcha Jacobovici

and the rather distant and ambiguous (albeit admittedly promotional) account from Dr. Charlesworth’s Mar. 31, 2012 letter to the members of his Foundation, I cannot help but ask whether or not Dr. Charlesworth is once again backing away from Simcha’s claims and conclusions, or whether he ever really supported them at all.

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The question becomes one of the difference between a “mention” and an “endorsement.” Mr. Jacobovici seems to consistently (and perhaps deliberately) confuse the two.

For instance, when scholars began to question the recent claims made by Mr. Jacobovici regarding his alleged “discovery” of iconography he claims is a representation of Jonah and his “Great fish,” Dr. Tabor posted a response from Mr. Jacobovici, which at one point reads:

In the words of Yuval Baruch, Jerusalem District Head of the Israel Antiquities Authority, “there’s nothing else like it on an ossuary.” We also found a statement of faith. But even if you say it’s not about resurrection, but some kind of exaltation or testament to an ascension of some kind, there is simply nothing like it on any of the thousands of ossuaries cataloged so far. Again, those are the words of Yuval Baruch.

However, this isn’t exactly an “endorsement.” All Yuval Baruch is saying is that it is “unique.” He’s not saying he agrees with Dr. Tabor and Mr. Jacobovici’s conclusions about the interpretation of the iconography or their reading of the inscription, rather, only that they’ve found something “different.”

Likewise, look at Simcha’s own words on my blog, when he offers a supposed litany of “support” for his claims:

“What psychological landscape do you inhabit? The IAA has licensed our dig. Ha’aretz, Israel’s leading newspaper, put our finding on its front page. Yuval Baruch, IAA Jerusalem district head, has called it “a significant find;” James Charlesworth calls it “a Jonah image” in our film; John Dominic Crossan hails it as an extremely important find. Likewise, Prof. Barrie Wilson….the list goes on.”

However, is this really “support”? Aside from the personal red herrings we’ve all come to expect from Simcha (in this case, questioning my “psychological landscape”), let us examine the supposed “support” Simcha trots out:

“The IAA has licensed our dig.”

Great! They’re not digging illegally, but the IAA website still has no mention of Simcha other than a refutation of an earlier sensational claim Simcha made about discovering the nails from Jesus’ cross (Easter 2011). And they certainly do not agree with Simcha’s interpretation of the iconography or the inscription.

“Ha’aretz, Israel’s leading newspaper, put our finding on its front page.”

Congratulations! They made news. His public relations people did their jobs. But the article did not endorse the conclusions of the find, they simply mentioned that Simcha had made his annual sensational Easter claim. (Cf. “Jesus nails” around Easter 2011; “Finding Atlantis” around Easter 2010; “Lost Tomb of Jesus” around Easter 2007; “Exodus Decoded” around Easter 2006, etc.)

“Yuval Baruch, called it “a significant find.”

Wonderful. It’s “significant.” They do have Jewish ossuaries after all. But, does Yuval Baruch agree with their conclusions?

“James Charlesworth calls it “a Jonah image” in our film.”

Does he? And, does referring to the image in question as “a Jonah image” constitute an endorsement? I, too, refer to it as “a Jonah image” (including the “scare quotes,” and I usually precede it with a ‘so-called’ or ‘purported’), but I am guessing few would interpret my referring to the vessel inscribed on Ossuary 6 as the “Jonah Image” as support for their conclusion. The question is: does Dr. Charlesworth agree with Simcha’s conclusions? If so, will he do so publicly and unequivocally?

“John Dominic Crossan hails it as an “extremely important” find.”

Again, describing something as “extremely important” is little more than a kind way of saying, “Great, you found many nice things.” Again, they did, after all, find ossuaries with an inscription and some engraved images on them. I’d call this “extremely important” as well. But the question is: does Dr. Crossan agree with their conclusions?

“Likewise, Prof. Barrie Wilson….the list goes on.”

Does it? Does it go on? Or is that all they’ve got? So far, the only people that have shown any support whatsoever for Simcha’s claims have received some sort of compensation for doing so, be it cash, honorariums, subsidized trips to Israel or other places, named consulting credits, on-air face time, co-authorships on books, or they work for Associated Producers, Ltd. I have yet to find (and have asked many times) a single scholar who has not been somehow associated with or compensated by Simcha Jacobovici that endorses or agrees with his conclusions regarding this tomb and its ossuaries. And since Barrie Wilson has been working on projects with Simcha, we are still left searching for a single scholar not working with or compensated by Simcha (or his company, Associated Producers, Ltd.) that supports his claims.

Nothing they’ve listed thus far can be considered an endorsement, much less an agreement with their conclusions.

Again, claiming something is “unique” or “significant” is NOT the same as endorsing or agreeing with someone’s conclusions. I’ve dealt with this before.

THERE IS A DIFFERENCE BETWEEN A “MENTION” AND AN “ENDORSEMENT” OR “SCHOLARLY AGREEMENT.”

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It will be interesting to watch to see if Dr. Charlesworth publicly endorses Dr. Tabor and Mr. Jacobovici’s claims about “Jonah fish” and ossuaries, or if he comments about it as many critics have done. Will Dr. Charlesworth state unequivocally, “This is a representation of Jonah being swallowed by a great fish, which is a symbol for the resurrection of Jesus, meaning this is first century evidence of Christian belief in the resurrection of the very man Mr. Jacobovici claimed was dead and buried a few meters away only a few years ago. Likewise, the inscription says precisely what Dr. Tabor and Simcha say it says”?

Or, will Dr. Charlesworth play the role of the “interested promoter,” stating things like:

“I am pleased to announce [the release of] an important documentary.”

And uncommitted, scholarly realities such as:

“The meaning of the drawings will need to be debated among specialists.”

And then rather than offer endorsements of Simcha’s conclusions, ask a bunch of questions like:

“Is the drawing a sign or a symbol? A sign can mean one and only one thing. A symbol must be interpreted and usually has many meanings. How do we discern the intended, implied, or attributed meaning of an early Jewish drawing?“

And then acknowledge that the technology is indeed innovative (without agreeing with Simcha’s conclusions) by asking:

“Is not the method of unintrusively exploring an ancient tomb itself ground-breaking?“

And then speak to the emotion of peering at a Jewish tomb (note: not a “Jonah image,” but the somber reality of staring at mortal remains), by stating:

“I was moved when I looked through a camera on the end of a robotic arm into a pre-70 Jewish tomb.“

And finally, ask the question we’ve all been asking:

“What was it? What was depicted? What did the early Jew intend to symbolize?

I am very, very curious to see if Dr. Charlesworth says what he says he is saying, or whether he says what Mr. Jacobovici and Dr. Tabor say he said.

Will Dr. Charlesworth declare unequivocally that the image is, in fact, an image of Jonah spitting out a seaweed-wrapped head of a stick man Jonah? Will he even comment at all in the film about the so-called “Jonah image”?

I am equally curious whether Dr. Charlesworth reads the inscription as, “O Divine YHWH, raise up, raise up!” or “The Divine Jehovah raises up to the Holy Place,” or “The Divine Jehovah raises up from [the dead],” as Dr. Tabor suggests, or, whether he suggests it says something else, (as others have suggested here and here and here and here). Does he see the tetragrammaton or not?

Or, will the response more closely resemble a parent’s response to a drawing his or her child made in daycare: “That’s very nice. How unique. This is quite significant. And what is this? Is that a “Jonah image“? Here, let’s put it on the fridge for all to see.”