Nazareth Inscription

The Nazareth Inscription or Nazareth decree is a marble tablet inscribed in Greek with an edict from an unnamed Caesar ordering capital punishment for anyone caught disturbing graves or tombs.^[1] It is dated on the basis of epigraphy to the first half of the 1st century AD. Its provenance is unknown, but a French collector acquired the stone from Nazareth. It is now in the collections of the Louvre.^[2]

Although the text contains no reference to Jesus of Nazareth or Christianity, it has been of interest chiefly to scholars who view it as evidence for the historicity of Jesus and his resurrection (as described by Matthew 28.12–13). It can also be read in the broader context of Roman law pertaining to exhumation and reburial, mentioned also by Pliny.^[3]

Description and provenance

The marble tablet measures 24 by 15 inches, with the koine Greek inscription appearing in fourteen lines. It was acquired in 1878 by Wilhelm Fröhner (1834–1925), and sent from Nazareth to Paris. Fröhner entered the item in his manuscript inventory with the note "Dalle de marbre envoyé de Nazareth en 1878." Though indicating that the marble was sent from Nazareth, the note does not state that it was discovered there. Nazareth was a significant antiquities market in the 1870s, as was Jerusalem,^[4] and may have been "nothing more than … a shipping center" for the item.^[5] Since 1925 it has been in the Bibliothèque nationale, Paris, displayed in the Cabinet des Médailles.

The inscription, with a facsimile, was published in 1930 by Franz Cumont,^[6] who had been alerted to it by Rostovtseff.^[7]

Text

The inscription is composed in "rather poor Greek".^[8] Clyde E. Billington provides the following English translation:^[9][10]

EDICT OF CAESAR
It is my decision [concerning] graves and tombs—whoever has made them for the religious observances of parents, or children, or household members—that these remain undisturbed forever. But if anyone legally charges that another person has destroyed, or has in any manner extracted those who have been buried, or has moved with wicked intent those who have been buried to other places, committing a crime against them, or has moved sepulcher-sealing stones, against such a person, I order that a judicial tribunal be created, just as [is done] concerning the gods in human religious observances, even more so will it be obligatory to treat with honor those who have been entombed. You are absolutely not to allow anyone to move [those who have been entombed]. But if [someone does], I wish that [violator] to suffer capital punishment under the title of tomb-breaker.

Legal and cultural background

Violatio sepulchri ("tomb violation") was a crime under Roman law, as noted by Cicero (d. 43 BC). The Nazareth Inscription, if authentic, prescribes the death penalty for the offense.^[11] A tomb at which funeral rites had been duly performed became a locus religiosus, belonging to the divine rather than to the human realm.^[12] Roman Imperial tombstones are often inscribed with a curse (defixio) against anyone who desecrates the grave.^[13]

Interpretation

Map of the Decapolis, regarded as the provenance of the Nazareth Inscription

Scholars analyse the language and style of the Nazareth inscription, attempt to date it precisely, assess its coherence and authenticity, and discuss it in the context of tomb-robbery in antiquity. It is regarded as a significant piece of evidence for the historian of the New Testament and for Christians in general.^[14]

If the inscription was originally set up in Galilee, it can date no earlier than 44, the year Roman rule was imposed there.^[15] The location could be used to suggest that the edict was a Roman response to the Christian account of the empty tomb of Jesus, which non-believers rationalized as the disciples stealing the body and inventing the story of the Resurrection.^[16]

The preeminent Greco-Roman historian of recent times, Gaetano De Sanctis,^[17] regarded the inscription as Imperial Rome's clear reaction to the empty tomb of Jesus,^[18] and specifically as an edict of Claudius, who reigned AD 41-54.^[19] Michael Green also cites the inscription as an early secular source for the empty-tomb account.^[20]

Clyde Billington has dated it to AD 41, and interpreted it as evidence for Christians preaching the resurrection of Jesus within a decade of his crucifixion.^[21]Marta Sordi, Guarducci, Blaiklock, and L.Herrmann, independently, stated the Nazareth Inscription was certain evidence of Jesus' empty tomb.^[22]

As the original location of the stone is unknown, no clear argument can be made for the stone to be a Roman response to the empty tomb story. Zulueta dates the inscription, based on the style of lettering, to between 50 B.C. and A.D. 50, but most likely around the turn of the era.^[23] As the text uses the plural form "gods", Zulueta concluded it most likely came from the Hellenized district of Decapolis. Like Zulueta, J. Spencer Kennard, Jr. noted that the reference to "Caesar" indicated that "the inscription must have been derived from somewhere in Samaria or Decapolis; Galilee was ruled by a client-prince until the reign of Claudius".^[24]

the literature given in Metzger demonstrates to the contrary, that there has been considerable dispute over its authenticity:Since its original publication in 1930 by Franz Cumont, no scholar has published evidence to disprove its authenticity.

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References

External links

• "The Nazareth Inscription" by Richard Carrier, 2000