Biblical Archaeology Review

Yuval Goren, Israel Finkelstein and Nadav Na’aman, Inscribed in Clay: Provenance Study of the Amarna Tablets and Other Ancient Near Eastern Texts (Tel Aviv: Tel Aviv Univ., 2004).

See John J. Collins, “A Messiah before Jesus?” in John J. Collins and Craig A. Evans, eds., Christian Beginnings and the Dead Sea Scrolls (Grand Rapids: Baker Academic, 2006), pp. 15–35.

Israel Knohl, The Messiah before Jesus: The Suffering Servant of the Dead Sea Scrolls (Berkeley: University of California Press, 2000).

Israel Knohl, “‘By Three Days, Live’: Messiahs, Resurrection, and Ascent to Heaven in Hazon Gabriel,” Journal of Religion 88 (2008), pp. 147–58.

See also Ada Yardeni and Binyamin Elizur, “Document: A First-Century B.C.E. Prophetic Text Written on a Stone, First Publication,” Cathedra 123 (2007), pp. 155–66 (Hebrew).

Israel Exploration Journal 57 (2007), pp. 92–94.

See my “Re-examination of the Inscribed Pomegranate: A Rejoinder,” Israel Exploration Journal 56 (2006), pp. 167–174; see also A. Lemaire, “Leonard Wolfe’s Assessment of Unprovenanced Seals,” Kleine Untersuchungen zur Sprache des Alten Testaments und seiner Umwelt 8.9 (2008), pp. 195–218.

Scholars generally agree that the gospel accounts of Jesus’ life and teaching—including accounts of his resurrection—are based on traditions that, at the time of compilation, were a generation or more old. This may be adequate testimony for much of the narrative, but for the physical resurrection of a medically deceased person, second and third-hand reports may be less than fully convincing for some readers.

N.P. Lemche, The Canaanites and Their Land (Sheffield: Sheffield Academic Press, 1991), p. 152.

T.L. Thompson, “Defining History and Ethnicity in the South Levant” in L.L. Grabbe, ed., Can a “History of Israel” Be Written? (Sheffield: Sheffield Academic Press, 1997), p. 175; T.L. Thompson, The Mythic Past: Biblical Archaeology and the Myth of Israel (London: Basic Books, 1999), p. 234.