![]() I have previously written two other bibliographical articles (accessible on ) that cover Jewish burial customs as they relate to the Shroud: “The Turin Shroud in Light of First-Century CE Jewish Burial Practices According to Jewish Sources – a Bibliography” and “The Turin Shroud in Light of First-Century CE Jewish Burial Practices According to Jewish Sources – a Bibliography.” Since the burial customs aspect is inextricably intertwined with the exegesis of the gospel texts, there will be some overlap between those articles and this article. ![]() In recent years, some researchers have come to believe that even the Pauline letters may have references to the Shroud, the most notable one being Galatians 3:1, in which Paul says, “You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified.” These researchers argue that the word “portrayed” (per the original Greek) fits very well with the possibility of having seen the cloth known today as the Shroud of Turin. However, Luke, when describing what Peter found in the tomb, does not use his original term, sindon, but rather, othonia (24:12). John also mentions, to the exclusion of the other three gospels, a napkin or face cloth (20:7). Matthew (27:59-60), Mark (15:46) and Luke (23:53) use the Greek word sindon, normally interpreted as “shroud,” when describing what Joseph of Arimathea provided for Jesus, whereas John uses the Greek word othonia, usually interpreted as a plural term for burial cloths. ![]() ![]() All four gospels mention Jesus’ burial cloths. Any discussion about the authenticity of the Shroud encompasses detailed analysis of the Gospel texts. ![]()
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