thumb|upright=1.1|left|The Deposition (1507) by Raphael, showing a distressed, reddish-blond-haired Mary Magdalene dressed in fine clothes clutching the hand of Jesus's body as he is carried to the tomb All four canonical gospels, as well as the apocryphal Gospel of Peter, agree that Jesus's body was taken down from the cross and buried by a man named Joseph of Arimathea. lists Mary Magdalene and Mary, mother of Joses as witnesses to the burial of Jesus. lists Mary Magdalene and "the other Mary" as witnesses. mentions "the women who had followed him from Galilee", but does not list any of their names. does not mention any women present during Joseph's burial of Jesus, but does mention the presence of Nicodemus, a Pharisee with whom Jesus had a conversation near the beginning of the gospel. Ehrman, who previously accepted the story of Jesus's burial as historical, now rejects it as a later invention on the basis that Roman governors almost never allowed for executed criminals to be given any kind of burial and Pontius Pilate in particular was not "the sort of ruler who would break with tradition and policy when kindly asked by a member of the Jewish council to provide a decent burial for a crucified victim". Casey argues that Jesus was given a proper burial by Joseph of Arimathea, noting that, on some very rare occasions, Roman governors did release the bodies of executed prisoners for burial. Nonetheless, he rejects that Jesus could have been interred in an expensive tomb with a stone rolled in front of it like the one described in the gospels, leading him to conclude that Mary and the other women must not have seen the tomb. Sanders affirms Jesus's burial by Joseph of Arimathea in the presence of Mary Magdalene and the other female followers as completely historical.
thumb|upright=1.1|left|The Deposition (1507) by Raphael, showing a distressed, reddish-blond-haired Mary Magdalene dressed in fine clothes clutching the hand of Jesus's body as he is carried to the tomb All four canonical gospels, as well as the apocryphal Gospel of Peter, agree that Jesus's body was taken down from the cross and buried by a man named Joseph of Arimathea. lists Mary Magdalene and Mary, mother of Joses as witnesses to the burial of Jesus. lists Mary Magdalene and "the other Mary" as witnesses. mentions "the women who had followed him from Galilee", but does not list any of their names. does not mention any women present during Joseph's burial of Jesus, but does mention the presence of Nicodemus, a Pharisee with whom Jesus had a conversation near the beginning of the gospel. Ehrman, who previously accepted the story of Jesus's burial as historical, now rejects it as a later invention on the basis that Roman governors almost never allowed for executed criminals to be given any kind of burial and Pontius Pilate in particular was not "the sort of ruler who would break with tradition and policy when kindly asked by a member of the Jewish council to provide a decent burial for a crucified victim". Casey argues that Jesus was given a proper burial by Joseph of Arimathea, noting that, on some very rare occasions, Roman governors did release the bodies of executed prisoners for burial. Nonetheless, he rejects that Jesus could have been interred in an expensive tomb with a stone rolled in front of it like the one described in the gospels, leading him to conclude that Mary and the other women must not have seen the tomb. Sanders affirms Jesus's burial by Joseph of Arimathea in the presence of Mary Magdalene and the other female followers as completely historical.