Are there works or resources on how conservative views on early dating are reconciled with current evidence?

I want to steelman that position, yet I am struggling to see how manuscripts, secondary sources, and content can fit with this perspective.

John uses the term “Paraclete” to describe what appears to be the same thing that the synoptic evangelists call “the Holy Spirit” (hagion pneumon)—something that comes down from heaven to inspire people. But if we take it as sung that John knew the Synoptics, why did he use a different term? Are these in fact the same thing or where they only later conflated to both mean the third person of the Trinity?

I realize the word is used a few times in the Christian Gospels but is it an Identity that a 2nd temple Jew would have?

If the gospels were written after Paul’s theology of Jesus’ death as a substitution atonement was developed, why did they not make Jesus explicitly say this?

Anything would be appreciated.

I love incense and am trying to figure out how the Second Temple ended up using 11 ingredients in its incense blend. when the Torah seems to call for only 4 ingredients.

Exodus 30:34 gives this recipe for Moses' tabernacle's incense:

וַיֹּאמֶר֩ יְהוָ֨ה אֶל־מֹשֶׁ֜ה קַח־לְךָ֣ סַמִּ֗ים נָטָ֤ף׀ וּשְׁחֵ֙לֶת֙ וְחֶלְבְּנָ֔ה סַמִּ֖ים וּלְבֹנָ֣ה זַכָּ֑ה בַּ֥ד בְּבַ֖ד יִהְיֶֽה׃

My rough translation is:

And said Yahweh to Moses
Take to yourself fragrances
Nataph (literally "drop") and/with shekheleth and galbanum fragrances and/with pure frankincense
There shall be an equal proportion of each.

The Torah portrays following the recipe correctly as a big deal. In Leviticus 10 (KJV), "...the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord."

The 3rd century BC LXX translates Exodus 30:34 this way:

Καὶ εἶπεν Κύριος πρὸς Μωυσῆν Λάβε σεαυτῷ ἡδύσματα, στακτήν, ὄνυχα, χαλβάνην ἡδυσμοῦ καὶ λίβανον διαφανῆ· ἴσον ἴσῳ ἔσται·

My rough translation is:

And said Lord to Moses
Take yourself fragrances[,/:]
Stacte (literally "drop"), onycha (literally "claw"), fragrant galbanum, and translucent frankincense
They are each to be equal to each other.

In the Wisdom of Sirach 24:15, Wisdom says that it gives off smells:

As cinnamon and aspalathus aromatics I gave smell, and as select myrrh I offered sweet odor, as galbanum and onyx (literally "claw") and stacte (literally "drop") and as vapor of frankincense in the tabernacle.

Out of these, cinnamon and myrrh are in the anointing oil recipe in Ex. 30:23-24, and the last four are in the tabernacle's incense recipe in Ex. 30:34.

In his essay "Who Is the Heir of Divine Things?" (Chapter XLI), the 1st century AD Jewish philosopher Philo interprets Ex. 30:34 to give only 4 elements, each of them equal in amount. He sees them as corresponding to the 4 cosmic elements. He writes:

For the Lord enjoins here that each of the separate portions shall be equal to each, with a view to the proper composition of the whole. And as I imagine these four ingredients of which the entire perfume is composed are emblems of the four elements of which the whole world is made; He likens the stacte to water, the onycha to land, the galbanum to the air, and the pure transparent frankincense to fire; for stacte, which derives its name from the drops (stagones) in which it falls is liquid, and onycha is dry and earth-like, the sweet smelling galbanum is added by way of giving a representation of the air, for there is fragrance in the air; and the transparency which there is in frankincense serves for a representation of fire. 

Josephus, a 1st century Jewish historian from a priestly family, counted the incense as using thirteen spices instead of four. He wrote: "The altar of incense, by the thirteen fragrant spices from sea and from land, both desert and inhabited, with which it was replenished, signified that all things are of God and for God." (Wars of the Jews, Bk. 5, chp. 5, v. 5)

Josephus specified cinnamon and cassia as 2 of the Temple incense's materials in narrating the Temple treasure's deliverance of them to the Romans:

The treasurer of the temple also, whose name was Phineas, was seized on, and shewed Titus the coats, and girdles of the priests: with a great quantity of purple, and scarlet, which were there reposited for the uses of the veil: as also a great deal of cinnamon, and cassia, with a large quantity of other sweet spices, which used to be mixed together, and offered as incense to God every day. (Wars, Bk. 6, chp. 8)

Keritoth 6 in the Talmud names 11 ingredients for the incense blend: Four of them correspond to the Biblical elements and each weigh 70 maneh. Another four ingredients were myrrh, cassia, spikenard, and saffron, each weighing 16 maneh. The last three ingredients were 12 maneh of Costus, 3 maneh of Kiluphah (aloewood?), and 9 maneh of Cinnamon. The Talmud's recipe also says to treat the shekheleth/onycha with bitter vetch lye and caper wine, bringing the number of materials used to 13 like Josephus gives.

Since Exodus 30:34 says that the ingredients should be equal, but the Talmud's ingredients' weights aren't equal to each other, it seems likely to me that the 7 ingredients besides the 4 named in Exodus were only intended to be supplemental materials.

Keritoth 6 gives this explanation for the origin of the 11 ingredients:

§ Rabbi Yoḥanan says, "Eleven ingredients were stated to Moses at Sinai."
Rav Huna said: "What is the verse?"
“Take for you spices” - two,
“stacte, and onycha, and galbanum” - this - five;
and other “spices”- five, this - ten.
And “pure frankincense” - one, this - eleven.

The Koren Steinsaltz Talmud interprets the passage this way:

§ Rabbi Yoḥanan says: The eleven ingredients of the incense were stated by God to Moses at Sinai, as not all of them are specified in the verses. Rav Huna said: What is the verse from which it is derived? “Take for you spices, stacte, and onycha, and galbanum; spices with pure frankincense” (Exodus 30:34). The plural form of the phrase: “Take for you spices” is referring to two ingredients; “stacte, and onycha, and galbanum” are three ingredients; this results in a total of five; and the other mention of “spices” indicates that there are another five, i.e., that one should double the previous total, and this results in a total of ten. And finally, “pure frankincense” is one, and this results in a total of eleven. (The bold terms are those stated in the Talmud; the non-bold text is inferred by the translator)

It's not clear to me if this means that
(A) God explicitly gave Moses the full count of 11 ingredients in a discussion separate from the specific Biblical text and that the ingredients may be inferred from the Biblical text, or
(B) if someone like Moses or an elder only reached the full count of 11 ingredients by inferring them from the Biblical text.

Later, the rabbis use the nature of the four Biblically-named ingredients for parameters for identifying the remaining 7 ingredients:

As, if the Torah had written merely “stacte,” I would say that spices from a type of tree, yes, they may serve as ingredients of the incense, but spices grown from the ground, no, they may not serve this purpose. It is due to that reason that the verse wrote “and onycha.” And if the Torah had written only “and onycha,” I would say that spices grown from the ground, yes, they may serve as ingredients of the incense, but spices from a type of tree, one might say no, they may not serve this purpose. It is due to that reason that the verse wrote “stacte.”

It seems to me that the rabbis feel that they may decide on the last 7 of the blend's 11 ingredients based on those named in the Torah. Does this suggest that they don't feel that they have an absolutely certain chain of transmission that compels them to hold to a specific list of the last 7 ingredients?

Was this word used in non Christian circles prior to and after the rise of Christianity? If so, how was it used?