Pharisees in Galilee – Supposed Biblical Error #19 – YouTube

In the past, Robert Price has argued there were no Pharisees in Galilee prior to 70 AD, so the Bible must be in error when it says there were Pharisees that …
— Číst dál

there is circumstantial evidence they were

we know they existed in Jerusalem – it is plausible they ventured to Galilee. from gospels we know they had not much power in Galilee compared to Jerusalem – this corresponds with gospel narrative

Extraordinary Claims and Evidence: A Review of Jonathan Pearce’s Book on the Resurrection (Part 1) – Jonathan McLatchie | Writer, Speaker, Scholar

Since the resurrection is intended, in Christian theology, to function as an authenticating sign, it is highly predicted that Jesus’ resurrection will deviate from the normal course of nature. That the resurrection does, in fact, deviate from the normal course of nature should not be taken as a cause for concern.
— Číst dál

When one calibrates one’s expectations by inspection of other ancient literature, it quickly becomes apparent that the argument from silence is particularly weak. Indeed, there are plenty of other events – even hugely significant ones – that are recorded in only single sources that we nonetheless have good reason to believe happened. To take just one example, Josephus and Philo both omit to mention the expulsion of the Jews from Rome under Claudius, an event that is documented by the second-century historian Suetonius (Life of Claudius 25.4) and by one first century source, as it happens Acts 18:2 from the New Testament. Another example is the destruction of Pompeii and Herculanaeum in the eruption of the volcano, Mount Vesuvius, in A.D. 79, which is written of in no surviving first century source — even though Pliny the Younger gives a detailed account of the eruption itself (his uncle Pliny the Elder was in fact killed in this eruption). We even only have one first century source (Josephus) who mentions the destruction of the temple in A.D. 70 under Titus. 

Biblical contradictions in light of other ancient sources

when we calibrate our expectations by looking at other sources — even those deemed to be generally trustworthy — we find many discrepancies, often much more grave than those we find in the gospel accounts. Timothy and Lydia McGrew document several examples from ancient literature [4]:
Even a passing acquaintance with the documents that form the basis of secular history reveals that the reports of reliable historians, even of eyewitnesses, always displays selection and emphasis and not infrequently contradict each other outright. Yet this fact does not destroy or even significantly undermine their credibility regarding the main events they report. Almost no two authors agree regarding how many troops Xerxes marshaled for his invasion of Greece; but the invasion and its disastrous outcome are not in doubt. Florus’s account of the number of troops at the battle of Pharsalia differs from Caesar’s own account by 150,000 men; but no one doubts that there was such a battle, or that Caesar won it. According to Josephus, the embassy of the Jews to the Emperor Claudius took place in seed time, while Philo places it in harvest time; but that there was such an embassy is uncontroversial. Examples of this kind can be multiplied almost endlessly.
— Číst dál

Living eyewitness possibility of correction – not realistic expectation & argument

Even today, if one is a living witness to an event that one believes to have been misreported by a newspaper or other media outlet, how easy would it be to correct the misinformation such that one successfully stops its spread and informs everyone of the correct information? Not very. How much more difficult would that be in the ancient world, without the use of modern technology such as the internet?

What Does Josephus Tell Us About Jesus? (And Does Josephus Contain Forgeries?) – YouTube

When Christians are asked where Jesus is mentioned outside of the New Testament, many of them will reply that Josephus mentions Jesus twice. But some ‘Jesus-…
— Číst dál

  • Josephus has addition (interpolation)
  • it is obvious: Josephus remained Jew, so he would not claim Jesus is Messiah
  • we have other copy (through Arabs) without these words
  • even Bart Ehrman is OK with “Arab”=not embellished version

Josephus is mentioned by 2nd or 3rd century authors. The passage with interpolation is not mentioned, others are