| Настоящий скандал разразился тогда, когда у Одеда Голана (Oded Golan), владельца «саркофага Иакова», полиция при досмотре нашла целую мастерскую по изготовлению фальшивых древностей . Против Голана возбудили уголовное дело, и 22 декабря 2005 г. Симча давал показания в суде со стороны защиты. По слову антополога Джо Зиаса , входящего в группу по науке и антропологии Еврейского Университета, «Симча не только не является археологом, но и не внушает никакого доверия в среде археологов». Зато, по мнению работавшего с Симчей профессора Бена Уизерингтона (Ben Witherington, professor of New Testament), «Симча – хороший продюсер, у него чутье на сенсационные истории». В фильме есть характерный эпизод, в котором Якобовичи, «прогуливаясь по хранилищу саркофагов, делает вид, что на него внезапно снизошло озарение, и он, не обладающий археологическими образованием и навыками, внезапно обращает внимание на те саркофаги, которые для него потом станут ассоциироваться с семьей Иисуса. Правда в том, что об этой гробнице Симче рассказал один журналист задолго до съемок». Джеймс Камерон Джеймс Камерон . Голливудский режиссер, специалист по постановке научно-фантастических фильмов с апокалиптической окраской. Снял «Титаник», «Правдивую ложь» и трилогию «Терминатор». Сейчас решил обратиться к библейской тематике. О том, каковы знания прославленного режиссера в области богословия, ясно показывает написанное им предисловие к книге «Потерянная гробница Иисуса»: « Нет никаких исторических свидетельств того , что авторы канонических Евангелий , если о них вообще можно говорить как о конкретных людях, слышали слова Иисуса из его собственных уст » (Lost Tomb of Jesus, p. ix). «Эксперты» I По слову Джо Зиаса, «Некоторые из этих «экспертов» обладают докторскими степенями и заслуженными наградами в каких угодно областях, но только не в библейской археологии . При этом б о льшая часть экспертов дискредитировала себя даже в своей области, как напр., Чарльз Пеллегрино». Чарльз Пеллегрино . За последние годы написал несколько книг о паранормальных явлениях и мифологических местах : «Призраки Атлантиды» (The Ghosts of Atlantis), «Призраки Везувия» (Ghosts of Vesuvius), «Раскапывая Атлантиду» (Unearthing Atlantis). |
| Профессор Крейг Эванс (Professor Craig A. Evans), автор книги «Иисус и саркофаги» (Jesus and the Ossuaries) говорит, что «если последние два слова еще можно распознать как «сын Иосифа» (bar Yehosef), то в первом слове я не вижу имени Иисус (Yeshua) ». Оспаривается и расшифровка имени «Иосия» (Yose). В заключение данного раздела приведем частотность имен палестинских евреев поздней античности . За основу взяты реальные имена 2625 мужчин и 328 женщин. Статистика приводится по книге Tal Ilan, Lexicon of Jewish Names in Late Antiquity, part 1 [Mohr-Siebeck, 2002] Мужские имена (из 2625 имен) Транскрипция встречается в списках встречается на гробн. % от списков Симеон Simon/Simeon Joseph Элеазар Eleazar John/Yohanan Анания Hananiah Ионафан Jonathan Матфей Matthew Менахем Manaen/Menahem Женские имена (из 328 имен). Mary/Mariamne 21,34% Саломея Salome 17,68% Шломцион Shelamzion Martha Как видим, имена Иосифа, Иисуса, Марии, а также Иуды и Матфея входили в число самых распространенных еврейских имен того времени. П. 2. «Мариамене» – имя Марии Магдалины . На стенках саркофага 701 выбита (местами не очень разборчивая) надпись по-гречески, которую Амос Клонер и Леви Рамани транскрибировали как «MARIAMENOU-MARA». Они же перевели ее как «Мариамн ы , также известн ой как Мара», т.е. саркофаг «Мариамны», известной как «Мара» . Надпись по-гречески на стенках саркофага 701 Авторы фильма посчитали, что вторую часть надписи «Мара», хоть и написанную по-гречески, следует читать по-арамейски (sic!), а на арамейском «Мара» выгодно трактовать как сокращение от слов «учитель» или «госпожа». Затем за дело взялся специалист по апокрифической литературе проф. Франсуа Бовон (Francois Bovon), который попытался найти среди апокрифов хоть какое-то упоминание имени «Мариамне», редкой формы имени «Мариам». И такое упоминание было найдено. В «Актах Филиппа» (Acts of Philip), гностическом тексте V века, упоминается некая «Мариамне» в качестве сестры Филиппа. Поскольку в Новом Завете Мария Магдалина зовется Марией, но никак не «Мариамне», авторы фильма поставили под сомнение подлинность канонических Евангелий, а гностические «Акты Филиппа» (признанный учеными текст-подделку V века) объявили заслуживающими доверия. Вновь напомним фразу Джеймса Камерона из предисловия к книге: «Нет никаких исторических свидетельств того, что авторы канонических Евангелий, если о них вообще можно говорить как о конкретных людях, слышали слова Иисуса из его собственных уст» (Lost Tomb of Jesus, p. ix). |
| Desiring to unveil the mystery hidden from the ages, Thou wast led as a sheep to the slaughter, O Jesus, and as a lamb before its shearer. But as God Thou didst rise from the dead and didst ascend with glory to Heaven, and along with Thyself Thou didst raise us who cry: Alleluia! Ekos 7 The Creator hath shown us a marvelous Creature, Who took flesh without seed from a Virgin, rose from the tomb without breaking the seal, and entered bodily the Apostles’ room when the doors were shut. Therefore, marvelling at this we sing: Jesus, Uncontainable Word! Jesus, Inscrutable Intelligence! Jesus, Incomprehensible Power! Jesus, Inconceivable Wisdom! Jesus, Undepictable Deity! Jesus, Boundless Dominion! Jesus, Invincible Kingdom! Jesus, Unending Sovereignty! Jesus, Supreme Strength! Jesus, Eternal Power! Jesus, my Creator, have compassion on me! Jesus, my Saviour, save me! Jesus, Son of God, have mercy on me! Kontakion 8 Seeing God wondrously incarnate, let us shun the vain world and set our mind on things divine; for God descended to earth to raise to heaven us who cry to Him: Alleluia! Ekos 8 Being both below and above, Thou didst never falter, O Thou immeasurable One, when Thou didst voluntarily suffer for us, and by Thy death our death didst put to death, and by Thy Resurrection didst grant life to those who sing: Jesus, Sweetness of the heart! Jesus, Strength of the body! Jesus, Purity of the soul! Jesus, Brightness of the mind! Jesus, Gladness of the conscience! Jesus, Sure Hope! Jesus, Memory Eternal! Jesus, High Praise! Jesus, my most exalted Glory! Jesus, my Desire, reject me not! Jesus, my Shepherd, recover me! Jesus, my Saviour, save me! Jesus, Son of God, have mercy on me! Kontakion 9 The Angelic Hosts in Heaven glorify unceasingly Thy most holy Name, O Jesus, crying, Holy, Holy, Holy! But we sinners on earth, with our frail voices cry: Alleluia! Ekos 9 We see most eloquent orators voiceless as fish when they must speak of Thee, O Jesus our Saviour. For it is beyond their power to tell how Thou art both perfect man and immutable God at the same time. But we, marvelling at this Mystery, cry faithfully : |
| Jesus, Eternal God! Jesus, King of Kings! Jesus, Lord of Lords! Jesus, Judge of the living and the dead! Jesus, Hope of the hopeless! Jesus, Comforter of the mournful! Jesus, Glory of the poor! Jesus, condemn me not according to my deeds! Jesus, cleanse me according to Thy mercy! Jesus, take from me despondency! Jesus, enlighten the thoughts of my heart! Jesus, make me ever mindful of death! Jesus, Son of God, have mercy on me! Kontakion 10 Wishing to save the world, O Sunrise of the East, Thou didst come to the dark Occident of our nature, and didst humble Thyself even to the point of death. Therefore Thy Name is exalted above every name, and from all the tribes of heaven and earth, Thou dost hear: Alleluia! Ekos 10 King Eternal, Comforter, true Christ! Cleanse us from every stain as Thou didst cleanse the Ten Lepers, and heal us as Thou didst heal the greedy soul of Zacchaeus the publican, that we may cry to Thee with compunction and say: Jesus, Treasury Incorruptible! Jesus, Unfailing Wealth! Jesus, Strong Food! Jesus, Inexhaustible Drink! Jesus, Garment of the poor! Jesus, Defender of widows! Jesus, Protector of orphans! Jesus, Helper of toilers! Jesus, Guide of pilgrims! Jesus, Pilot of voyagers! Jesus, Calmer of tempests! Jesus, God, raise me who am fallen! Jesus, Son of God, have mercy on me! Kontakion 11 Tenderest songs I, though unworthy, offer to Thee, and like the woman of Canaan, I cry to Thee: O Jesus, have mercy on me! For it is not my daughter, but my flesh violently possessed with passions and burning with fury. So grant healing to me who cry to Thee: Alleluia! Ekos 11 Having previously persecuted Thee Who art the Light that enlighteneth them that are in the darkness of ignorance, Paul experienced the power of the voice of divine enlightenment, and understood the swiftness of the soul’s conversion to God. Likewise, enlighten the dark eye of my soul, as I cry: Jesus, my most mighty King! Jesus, my most powerful God! Jesus, mine Immortal Lord! Jesus, my most glorious Creator! |
| 1B. The Missing Body (20:1–7) Because Paul explicitly reports only resurrection appearances, some suppose that the empty-tomb tradition was a myth. 10490 Weeden, for instance, is among those who doubt that the empty-tomb tradition precedes Mark; his claim that there is no «hard evidence that the early church ever knew of Jesus» gravés being empty» 10491 suggests that it did not occur to him that anyone would have checked the tomb–an omission of investigation as unlikely in Roman antiquity as today. Yet Boyd rightly questions whether Mark could have been inventing 16:1–8 as apologetic–aside from pre-Markan Semitic expressions in the passage, its conclusion with the women " s fear and silence is hardly apologetic, and it lacks mention of corroborating attestation from Joseph of Arimathea or others. 10492 The variant versions of the tomb discoveries in the other gospels suggest multiple and pre-Markan empty-tomb traditions. That Paul does not mention it does not mean that he did not believe in it. First, witnesses of the risen Jesus counted as much stronger evidence (an empty tomb does not reveal what happened to the body), so there was no need for Paul to recount the empty tomb in his brief narration of eyewitness evidence. Further, Paul believed that Jesus was «buried» ( 1Cor 15:4 ; cf. Rom 6:4 ; Col 2:12), and must therefore have assumed that the risen Jesus left the tomb; as noted above, Palestinian Jewish doctrine of resurrection meant transformation of whatever remained of the body. For the same reason, the thesis that Palestinian Jewish disciples and authorities would have simply ignored the tomb after the resurrection appearances strains all credulity. Indeed, the disciples might well have examined the tomb immediately after the Sabbath (hence before most of the appearances), given the need to show respect to their teacher " s body. Nor is there historical merit to the old «swoon» theory (that Jesus was not yet dead and hence managed to revive sufficiently to act «resurrected» but then died somewhere unknown). Crucified persons simply did not revive: Josephus had three friends taken from crosses, and despite medical attention, two died (Josephus Life 420–421). 10493 Further, if one could revive, one would still be trapped within the tomb, which would lead to death (Chariton 1.4.11–12; 1.8). |
| The tomb in question is dated prior to 70 CE, when ossuary use in Jerusalem ceased due to the Roman destruction of the city. Accordingly, if the markings are Christian as the scholars involved believe, the engravings represent – by several centuries – the earliest archaeological record of Christians ever found. The engravings were most likely made by some of Jesus’ earliest followers, within decades of his death. Together, the inscription and the Jonah image testify to early Christian faith in resurrection. The tomb record thus predates the writing of the gospels. The findings are detailed in a preliminary report by James D. Tabor, professor and chair of religious studies at the University of North Carolina at Charlotte, which is published online . “If anyone had claimed to find either a statement about resurrection or a Jonah image in a Jewish tomb of this period I would have said impossible — until now,” Tabor said. “Our team was in a kind of ecstatic disbelief, but the evidence was clearly before our eyes, causing us to revise our prior assumptions.” The publication of the academic article is concurrent with the publication of a book by Simon & Schuster entitled “The Jesus Discovery: The New Archaeological Find That Reveals the Birth of Christianity.” The book is co-authored by Professor James Tabor and filmmaker/professor Simcha Jacobovici. A documentary on the discovery will be aired by the Discovery Channel in spring 2012. The findings and their interpretation are likely to be controversial, since most scholars are skeptical of any Christian archaeological remains from so early a period. Adding to the controversy is the tomb’s close proximity to a second tomb, discovered in 1980. This tomb, dubbed by some “The Jesus Family Tomb,” contained inscribed ossuaries that some scholars associate with Jesus and his family, including one that reads “Jesus, son of Joseph.” “Context is everything in archaeology,” Tabor pointed out. “These two tombs, less than 200 feet apart, were part of an ancient estate, likely related to a rich family of the time. We chose to investigate this tomb because of its proximity to the so-called ‘Jesus tomb,’ not knowing if it would yield anything unusual.” |
| The tomb containing the new discoveries is a modest sized, carefully carved rock cut cave tomb typical of Jerusalem in the period from 20 BCE until 70 CE. The tomb was exposed in 1981 by builders and is currently several meters under the basement level of a modern condominium building in East Talpiot, a neighborhood of Jerusalem less than two miles south of the Old City. Archaeologists entered the tomb at the time, were able to briefly examine it and its ossuaries, take preliminary photographs, and remove one pot and an ossuary, before they were forced to leave by Orthodox religious groups who oppose excavation of Jewish tombs. The ossuary taken, that of a child, is now in the Israel State Collection. It is decorated but has no inscriptions. The archaeologists mention “two Greek names” but did not notice either the newly discovered Greek inscription or the Jonah image before they were forced to leave. The tomb was re-sealed and buried beneath the condominium complex on what is now Don Gruner Street in East Talpiot. The adjacent “Jesus tomb,” was uncovered by the same construction company in 1980, just one year earlier. It was thoroughly excavated and its contents removed by the Israel Antiquities Authority. This tomb’s controversial ossuaries with their unusual cluster of names (that some have associated with Jesus and his family) are now part of the Israel State Collection and have been on display in various venues, including the Israel Museum. These ossuaries will be in an exhibit running from late February through April 15 at Discovery Times Square. In 2009 and 2010, Tabor and Rami Arav, professor of archaeology at the University of Nebraska at Omaha, working together with Jacobovici, obtained a license to excavate the current tomb from the Israel Antiquities Authority under the academic sponsorship of the University of North Carolina at Charlotte. Because of its physical location under a modern building (making direct access nearly impossible), along with the threat of Orthodox Jewish groups that would protest any such excavation, Tabor’s team determined to employ a minimally invasive procedure in examining the tomb. |
| Those inventing an empty-tomb tradition would hardly have included women as the first witnesses (see comment on 20:1–2), and «Jesus» resurrection could hardly have been proclaimed in Jerusalem if people knew of a tomb still containing Jesus» body.» 10494 Failure to find the body (20:1–2) may reflect an ancient motif (see esp. 2 Kgs 2:16–17; Gen 5LXX) 10495 but need not be fictitious; such a narration is appropriate to the belief that the hero was still (or newly) alive, and in the case of the Gospels is attested for the recent, eyewitness past rather than the distant, legendary past as in most pagan parallels. Admitting historical evidence favoring Jesus» resurrection is not purely the domain of Christian apologetic; for example, without addressing Jesus» resurrection appearances, Vermes, a Jewish scholar closely acquainted with the primary evidence, opines that «the only conclusion acceptable to the historian» must be that the women actually found the tomb empty. 10496 Mary may believe that the owners of the site have removed a body not legally deposited there (20:15), but might also fear the more horrifying possibility of tomb robbers (20:2, 13). 10497 Whereas tomb robbers normally carried off wealth, carrying off the body was so rare that it would shock those who heard of it (Chariton 3.3, which also emphasizes the tragedy of a missing corpse). 10498 It is not impossible that someone would steal a body, and at least some opponents of the apostolic testimony suggested that this was in fact the fate of Jesus» corpse (Matt 28:13–15). 10499 Corpses were used for magic, 10500 and people suspected that witches sometimes stole bodies for magic. 10501 Indeed, corpses that died violent deaths were considered particularly potent for magic. 10502 Nevertheless, one would not expect disciples guilty of its theft to maintain the truth of their claim in the face of death, nor others to withhold the body when bringing it forward in the situation of the emerging Jesus movement could have secured substantial reward. If the disciples did not protect Jesus while he was alive, surely they would not have risked their lives to rob his tomb after his death. 10503 Other factors also militate against supposing that the disciples stole the body. Vermes notes, «From the psychological point of view, they would have been too depressed and shaken to be capable of such a dangerous undertaking. But above all, since neither they nor anyone else expected a resurrection, there would have been no purpose in faking one.» 10504 |
| Mary at the Tomb (20:1–18) The faithfulness of Mary Magdalene frames, hence unites, the first two paragraphs of the resurrection narrative (20:1–2, 11–18), emphasizing the important roles played by women in this narrative–whose behavior again shames the supposedly bolder men (see comment on 19:25). 10477 Eastern Christianity later called Mary «isapostolos,» «equal to the apostles.» 10478 Some early medieval commentators found in women " s initial resurrection announcement a reversal of Evés role at the fal1. 10479 As in the earliest tradition, Mary is the first to find the tomb empty and the first to see Jesus risen from the dead. 1. The Empty Tomb (20:1–10) Mary comes to the tomb first (20:1), and because she remains at the tomb after the male disciples leave (20:10–11), she also receives the first resurrection appearance in 20:15–16. 1A. Mary " s Discovery (20:1–2) Although the narrative focuses on Mary (perhaps for purposes of reader identification, esp. at 20:16, after she returns to the tomb), John undoubtedly knows the tradition that several women came to the tomb together, of whom Mary was one ( Mark 16:1 ; Luke 23:55–24:1). This is evident both from the plural ο " ιδαμεν in 20and the unlikelihood of the disciples» allowing a woman to travel alone (especially when she was not from the area). 10480 The focus on Mary may permit the focus on personal relationship the narrative seems to develop (compare 20with 10:3), and fits John " s characteristic «staging» technique of often focusing on individuals (e.g., 3:1–9; 4:7–26; 5:1–9; 9:1–7; 11:20–37). That it was yet dark (20:1) could symbolize Mary coming from darkness to the light (cf. 3:21); but in contrast to Nicodemus, Mary appears so positively here that other explanations are more likely. Because the Synoptics mention only that it was early but John that it was «dark» (cf. also 13:30), John may play on his light-and-darkness symbolism a different way; the light of the world was about to be revealed in its darkness. 10481 The darkness may indicate Mary " s fear (cf. 3:2) or may emphasize her devotion (cf. 20:16–17) in coming as soon as possible after the Sabbath and the night that followed it. Other accounts show mourners coming at the moment of dawn to show their affection for someone they loved dearly. 10482 Thus, perhaps as the priests were eager to dispense with Jesus as «early» as possible (18:28), she is unable to sleep and eager to demonstrate her devotion as early as possible. |
| 2. Witnesses for Jesus (5:31–47) Confronted by accusations that he is guilty of blasphemy, a capital offense (5:18), Jesus responds by citing witnesses in his defense. He accommodates the biblical rule that requires at least two witnesses to validate testimony in a capital case ( Num 35:30 ; Deut 17:6; 19:15 ). 5903 Indeed, testimony on onés own behalf was easily dismissed in a court of law. 5904 Ancient Greek and Roman courts weighed heavily arguments from probability. 5905 Nevertheless, witnesses often proved essential for demonstrating a case. 5906 When honorable men testified, people listened; but if the case went against them and their testimony was deemed false, they lost honor. 5907 Perhaps the opponents of John " s community, like Jesus» opponents in this passage, complained that Jesus was an isolated voice making a bizarre claim for himself; perhaps they had even cited the requirement for dual testimony to the Johannine community (Jesus» opponents certainly cite it to Jesus 5908 Such conflicts for Jesus» followers (cf. 9:24–34; 16:2) may suggest one reason that forensic imagery pervades the Gospel " s apologetic. 5909 Jesus thus answers the charge that he alone testifies of himself (5:31; 8:14–16). He cites the witness of John (5:33), and on a higher level the Father " s works (5:36) and hence the Father himself (5:37), who also spoke (5:38) through the Scriptures (5:39) including Moses (5:46–47) to testify of Jesus. In other words, the claim that Jesus testified of himself without any other supporters was false. If many did not accept and share in the witness, it was only because the world was too corrupt to recognize and understand heaven " s agent (3:11–12,32–33). 5910 John often addresses the truthfulness of witness (5:31–32): the Pharisees critiqued Jesus» apparent self-witness (8:13), but the Father was the main witness on Jesus» behalf (3:33; 8:14), and the beloved disciple as a model disciple would also offer true testimony to Jesus (19:35; 21:24). The principle Jesus articulates in this passage would have been intelligible in an early Jewish milieu. Ancient Mediterranean culture in general frowned on self-praise except in specific sorts of circumstances that could justify it. 5911 (Indeed, some enemies of Christianity in late antiquity complained that Jesus» exalted self-claims–e.g., 8:12–constituted a form of self-testimony, contradicting 5and making Jesus a «liar.») 5912 Tannaim warned against self-exaltation, especially any self-exaltation that could be construed as exaltation above Torah. 5913 In one Tannaitic tradition, no onés self-glorification counted, but Moses was glorified by God himself. 5914 |
|
|
