Biblical Criticism & History Forum - earlywritings.com

Hagera. The latter also had a son, also called Aretas, grandson of Aretas IV

On 2 Cor 11:32, reference to Aretas, Nabatean king in control of Damascus, fourteen years prior to time of writing, I will argue that is a possible reference to an Aretas V, 69-70 CE (not previously known).

Richard Carrier, thanks for your analysis. When you write (in comment above), "The Gospels are the only definite source for a historical Jesus we have (everything else either derives from them or is too ambiguous to determine the question)", have you considered and excluded the possibility that Jesus ben Sapphat active in the 60s ce of Josephus became understood to be Jesus Christ? If that were so, then there would be contemporary source material on the historical Jesus not derivative from the Gospels.

Obviously if the chronological framing of the Gospels/Acts for Jesus is unquestioned, then the Gospels/Acts' Jesus could not have derived from Jesus ben Sapphat. But if the chronological framing of the Gospels/Acts is not assumed as a prior starting-point or premise for the question of the earthly existence of the Jesus believed to be Christ; and if per argument the letters of Paul are dated ca. 70-100 ce (with the exception of reading Aretas of 2 Cor 11 as Aretas IV, does anything internal to those letters indicate pre-70 composition or pre-70 activity of Paul believed to have written some of them, at the time of those letters? [and as for Aretas, why not an Aretas V 69-70?]); Revelation is 90s reflecting source visions from ca. 70; and gospels/Acts 2nd ce ... could it be source material for the historical Jesus unaffected by Christian portrayal has been in open view all this time, but unrecognized based upon uncritical assumption of late and actually questionable chronological-structuring portrayals of Gospels/Acts?

I suppose a first question would be: is there evidence that meets historians' criteria that Christian belief in Jesus existed predating 70? Can that be established as a fact by historians' standards?

Then a second question might be: is it plausible, or can it be excluded, that under the right circumstances a figure could immediately, following a death or disappearance of that figure, come to be regarded as divine in heaven and a source of channeled visions of seers (as opposed to assumptions that that process takes some time to develop)?

Suggested answers to these two questions, respectively: no, and plausible. But what would you assess, if you care to say or comment?

Jane Taylor, Petra and the Lost City of the Nabataeans
Cambridge, Massachusetts: Harvard University Press, 2002

Reviewed by Norman C. Rothman


In recent years, there have been attempts to uncover Nabataean history at Petra and other
Nabataean cities. This book is one attempt. The author does not claim to be a scholar in
ancient or classical history. Rather she is a professional photographer. As a result, this
work is a prime example of a ‘coffee table book.’

https://scholarsarchive.byu.edu/cgi/vie ... ontext=ccr

Greg Doudna:

On 2 Cor 11:32, reference to Aretas, Nabatean king in control of Damascus, fourteen years prior to time of writing, I will argue that is a possible reference to an Aretas V, 69-70 CE (not previously known).