Wesley Huff

A series of scholarly studies has shown that, though Jews were located in many places across the Roman Empire, people's names often tended to be geographically located. By observing literary and archaeological artifacts, a list of common names can be clearly identified.

By narrowing down the most popular names in places that Jesus lived, traveled, and ministered, and by comparing these to the lists from the studies, an interesting correlation can be seen. Just as we see today with popular names, a qualifier or nickname is often used.

By narrowing down the most popular names in places that Jesus lived, traveled, and ministered, and by comparing these to the lists from the studies, an interesting correlation can be seen. Just as we see today with popular names, a qualifier or nickname is often used.

By narrowing down the most popular names in places that Jesus lived, traveled, and ministered, and by comparing these to the lists from the studies, an interesting correlation can be seen. Just as we see today with popular names, a qualifier or nickname is often used.

For example, notice that when Matthew lists the disciples in his gospel, certain names have a qualifier or nickname and others do not. Simon called Peter, and Andrew his brother, and James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the tax collector, James the son of Alphaeus, and Thaddeus, Simon the zealot, and Judas Iscariot, who also betrayed him.

For example, notice that when Matthew lists the disciples in his gospel, certain names have a qualifier or nickname and others do not. Simon called Peter, and Andrew his brother, and James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the tax collector, James the son of Alphaeus, and Thaddeus, Simon the zealot, and Judas Iscariot, who also betrayed him.

For example, notice that when Matthew lists the disciples in his gospel, certain names have a qualifier or nickname and others do not. Simon called Peter, and Andrew his brother, and James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the tax collector, James the son of Alphaeus, and Thaddeus, Simon the zealot, and Judas Iscariot, who also betrayed him.

As we would expect, the most popular names are those that have an added description. When we compare the most popular names in Judea and Galilee during the first century with names we see listed in key places in the biblical gospels, we find that all the names with qualifiers match with what we'd assume if they were actually written in the time and place they claim to be narrating.

As we would expect, the most popular names are those that have an added description. When we compare the most popular names in Judea and Galilee during the first century with names we see listed in key places in the biblical gospels, we find that all the names with qualifiers match with what we'd assume if they were actually written in the time and place they claim to be narrating.

As we would expect, the most popular names are those that have an added description. When we compare the most popular names in Judea and Galilee during the first century with names we see listed in key places in the biblical gospels, we find that all the names with qualifiers match with what we'd assume if they were actually written in the time and place they claim to be narrating.

In contrast, the Gospel of Judas only has two names that would fit. Jesus and Judas, but contains a host of other characters whose names match not with first century Judea or Galilee, like the biblical gospels, but with names that were popular in Egypt during the second and third centuries.

In contrast, the Gospel of Judas only has two names that would fit. Jesus and Judas, but contains a host of other characters whose names match not with first century Judea or Galilee, like the biblical gospels, but with names that were popular in Egypt during the second and third centuries.

In contrast, the Gospel of Judas only has two names that would fit. Jesus and Judas, but contains a host of other characters whose names match not with first century Judea or Galilee, like the biblical gospels, but with names that were popular in Egypt during the second and third centuries.

Consider how difficult it would be for someone living outside of the locations and times that these events took place to get the right names with the right qualifiers. We have four biblical gospels with four different authors, and yet each gets this test of naming, frequency, and attribution right every time. A test and standard that the non-biblical gospels simply do not pass.

Consider how difficult it would be for someone living outside of the locations and times that these events took place to get the right names with the right qualifiers. We have four biblical gospels with four different authors, and yet each gets this test of naming, frequency, and attribution right every time. A test and standard that the non-biblical gospels simply do not pass.

Consider how difficult it would be for someone living outside of the locations and times that these events took place to get the right names with the right qualifiers. We have four biblical gospels with four different authors, and yet each gets this test of naming, frequency, and attribution right every time. A test and standard that the non-biblical gospels simply do not pass.

Isn't it? God, that's so interesting.

Isn't it? God, that's so interesting.

Isn't it? God, that's so interesting.

Yeah, so it's the levels of methodology that we can use to find internal accuracy. If we really want to figure out, okay, where was this written? And is it coming from early eyewitness testimony? We look at something like the biblical gospels, and they fit the bill for something that's written in first century Judea. But if we look at something like the other gospels,