One of the points that came up frequently in the discussion about both the so-called "James Ossuary" and the so-called "Jesus Tomb" was that the name "Jesus" was very common in the first century. It's a valid point. There are a few places to look for name occurrances, and ossuaries are a valuable source. But there are others.
I'm sure many have done this already, but have you ever searched the English translation of the Works of Josephus for the word "Jesus"? And then have you tracked down to see how many potential Jesuses are referred to therein?
Whiston's translation has 73 instances of "Jesus", though some of those are in footnotes so they don't really count. According to the index in Niese's critical Greek edition (the index is volume 7 in the print and can be very handy — and it will be included in the Logos edition of Josephus, which strives to reproduce Niese in its entirety) there are 20 different Jesuses in these 73 instances.*
Huh? 20 Jesuses? That's right. On the right side of this post you can see the index entry (Niese vol. 7 p. 41 cols 1-2) straight from Niese. Jesus Christ is #9 in the list. The citations are weird; straight roman numerals without a prefix indicate references to the Antiquities; the others use minimal italicised Latin-based prefixes (e.g. B for Wars, Vit for Life, etc.) for work names.
The primary instance that most NT scholars are interested in is the Testimonium Flavianum, found in Ant. 18.63-64:
(63) Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works—a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was [the] Christ; (64) and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct at this day.
Josephus, F., & Whiston, W. (1996, c1987). The works of Josephus : Complete and unabridged. Includes index. (Ant 18.62-64). Peabody: Hendrickson. Emphasis added
One of the more interesting non-Jesus Jesus examples is Ant. 20.213:
This made him more than ordinarily hated by his subjects; because he took those things away that belonged to them, to adorn a foreign city; (213) and now Jesus, the son of Gamaliel, became the successor of Jesus, the son of Damneus, in the high priesthood, which the king had taken from the other; on which account a sedition arose between the high priests, with regard to one another; for they got together bodies of the boldest sort of the people, and frequently came, from reproaches, to throwing of stones at each other; but Ananias was too hard for the rest, by his riches,—which enabled him to gain those that were most ready to receive.
Josephus, F., & Whiston, W. (1996, c1987). The works of Josephus : Complete and unabridged. Includes index. (Ant 20.212-213). Peabody: Hendrickson. Emphasis added.
Another interesting one is found in Ant. 11.297-303, which Whiston's edition numbers as Ant. 11.7.1-2 (so, a separate chapter in Whiston). Whiston's chapter title? "HOW JOHN SLEW HIS BROTHER JESUS IN THE TEMPLE; AND HOW BAGOSES OFFERED MANY INJURIES TO THE JEWS; AND WHAT SANBALLAT DID". Read on:
(298) Now Jesus was the brother of John, and was a friend of Bagoses, who had promised to procure him the high priesthood. (299) In confidence of whose support, Jesus quarrelled with John in the temple, and so provoked his brother, that in his anger his brother slew him. Now it was a horrible thing for John when he was high priest, to perpetrate so great a crime, and so much the more horrible, that there never was so cruel and impious a thing done, neither by the Greeks nor Barbarians.
Josephus, F., & Whiston, W. (1996, c1987). The works of Josephus : Complete and unabridged. Includes index. (Ant 11.297-299). Peabody: Hendrickson. Emphasis added
There were lots of guys running around with the name Jesus. Heck, there were lots of Johns (17 according to Niese), a few Jameses (five) and even lots of Judases (13!).
Update (2007-10-03): Responding to John Augusten in the comments: of course I understand that the statistical argument was on the compilation and juxtaposition of names. (On refuting Jacobivici's statistical arguments, see here, here and here). My primary point here is not to argue about the ossuaries or validity of the so-called "Jesus Tomb" (though I do think Jacobivici is, to put it technically, full of hooey), or to argue statistics. My point was to show that in addition to ossuary evidence (Rahmani, et. al.) corpora from the era also have onomastic data that can be extracted. And, secondarily, that indexes with sense disambiguation are valuable even when one can do a comprehensive concordance search of a corpus.
* I did a lemma search of the in-development Logos edition, so results might not be accurate, but I located 124 instances of the lemma Ιησους. Why the discrepancy between the Greek and Whiston's translation? I'm guessing Whiston translated Ιησους as "Joshua" where he deemed appropriate (e.g. in OT historical sections).