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When three eager prospective disciples asked permission to follow Jesus, Jesus responded to each of them with a riddle. Why would God allow Jesus and his followers to sleep on the ground when he provides safe places even for the animals to sleep? How can the dead bury a corpse? Why would a disciple set his hand to a plow when Elisha had given up plowing in order to follow Elijah? These riddles would have to be puzzled over before their meaning was fully understood. But each of the riddles were ominous, and it appears that each of the three prospective disciples reconsidered his desire to join Jesus.
In Widow’s Son in Nain, David Bivin and Joshua N. Tilton ask “Which Nain was the town where Jesus raised the widow’s son?” and “What is the meaning of the people’s exclamation that a prophet had arisen among them?” The possibility of a Judean ministry early in Jesus’ career and of the messianic connotations of the Widow’s Son in Nain story are discussed in detail in this segment of the Life of Yeshua commentary.
Professor James D. Tabor, Ph.D., Chair of the Department of Religious Studies at the University of North Carolina at Charlotte, has responded to Dr. Jack Poirier’s critical review of Tabor’s recently published The Jesus Dynasty: The Hidden History of Jesus, His Royal Family, and the Birth of Christianity (New York: Simon & Schuster, 2006).
At the end of December 1990, one of the most significant New Testament-related archaeological discoveries ever made came to light in Jerusalem. Park construction workers accidentally exposed a Second Temple-period tomb, which archaeologist Zvi Greenhut of the Israel Antiquities Authority was called to excavate. Some of the ossuaries found in the tomb were inscribed with the name “Caiaphas,” and it soon became clear that this was a tomb belonging to the Caiaphas family.