The Jewish people do not recognize Jesus as the son of God!
You mean the part that says , God became man so men might become Gods?
I see you pick and choose what to selectively believe is allegory and what is not.
You want to quibble over theology when your central belief is there is no supernatural being?
That Jesus was just some dude?
Yes, let's split a few hairs to distract from the phoniness of your position, P.
Well we certainty know that Jesus was not who we think he was, since he was not born of a virgin, possibly a man named Jesus was a walking rabbi in those days, we know there were 2 Jesus's in the NT, Barabbas aka Jesus bar Abbas, and Jesus the Messiah. We also know who Simon and John were, and Simon reached his death in Rome and John spent his remaining days in prison in Rome.
The Jewish people do not recognize Jesus as the son of God!
You mean the part that says , God became man so men might become Gods?
I see you pick and choose what to selectively believe is allegory and what is not.
You want to quibble over theology when your central belief is there is no supernatural being?
That Jesus was just some dude?
Yes, let's split a few hairs to distract from the phoniness of your position, P.
Well we certainty know that Jesus was not who we think he was, since he was not born of a virgin, possibly a man named Jesus was a walking rabbi in those days, we know there were 2 Jesus's in the NT, Barabbas aka Jesus bar Abbas, and Jesus the Messiah. We also know who Simon and John were, and Simon reached his death in Rome and John spent his remaining days in prison in Rome.
Your proof is?
John at Jerusalem.
The second stage of John's activity began at Jerusalem. Here he persuaded the people that it was better to repulse the Romans from behind strong walls than to die to no purpose in the small towns of Galilee. His followers, several thousand strong, who passed in Jerusalem under the name of "Galileans," distinguished themselves by wild bravery; more than 2,000 men from Tiberias alone were in the city ("Vita," § 65). Josephus accuses them of plunder and rape. John made himself the tyrant of Jerusalem, then rent by parties; and to the end he remained a chief personage of the war. His head-quarters were at first on Ophel ("B. J." iv. 9, § 11); and from this position he forced the Zealots back into the Temple. He was joined by the Idumeans that had remained at Jerusalem. The peace party of Jerusalem now called Simon
bar Giora and his army into the city; but this was to their detriment, as they now had two tyrants over them (
ib. § 12; comp.
ib. v. 13, § 1). Another party now arose, Eleazar b. Simon seceding from John's command and occupying the inner court of the Temple (
ib. v. 1, § 2; Tacitus, "Hist." v. 12). This step must have materially weakened John's power, especially as the Idumeans he had called to his aid were no longer in the city. The latter had murdered the high priest Anan b. Anan, a deed for permitting which John must be blamed; and Eleazar's defection proves that likewise after that event he did not hesitate to commit acts of violence. Circumstances almost justified John in seizing the dictatorship ("B. J." iv. 7, § 1; comp. 9, § 10).
The three parties in Jerusalem now fell upon one another. John fought both with Bar Giora and with Eleazar. He repulsed the followers of the former from the colonnades of the Temple; and the missiles that the Eleazarites hurled from the Temple he stopped by machines, in the construction of which he used even the timber that had been provided for alterations to the holy house (
ib. v. 1, § 5; comp. vi. 3, § 2). On the occasion of the last Passover that the Jews ever celebrated in the Temple Eleazar admitted the country people into the building; but John's followers pressed in among them with concealed weapons and attacked them (
ib. v. 3, § 1). When Eleazar disappeared from the scene, John took possession of the Temple. He now had 8,400 followers, including 2,400 Zealots. They burned the part of the city lying between the forces of John and those of Simon that they might be better able to fight; and John and Simon bar Giora did not unite until the Romans were at the gate. Then they so arranged matters that the followers of John defended the part of the wall at Antonia and the northern stoa of the Temple, while the followers of Simon defended the rest (
ib. 7, § 3; comp. 9, § 2).
John's End.
When the engines were brought, John had from within undermined the space that was over against the tower of Antonia, as far as the banks themselves, and had supported the ground over the mine with beams laid across one another, whereby the Roman works stood upon an uncertain foundation. Then he ordered such materials to be brought in as were daubed over with pitch and bitumen and set them on fire; and as the cross-beams that supported the banks were burning, the ditch yielded on the sudden, and the banks were shaken down and fell into the ditch with a prodigious noise (
ib. v. 11, § 4).
As the people had nothing more of which they could be robbed, John laid hands upon the vessels of the Temple. All being nearly lost, John was asked to surrender; but even now he reviled Josephus—who had been commissioned by Titus to make the demand—still hoping that the city would not be conquered. After the Temple fell John succeeded in escaping to the upper city, and when again asked to surrender he demanded free retreat with his arms. As this request was not granted the fighting was continued. In Elul, 70, the upper city also fell into the hands of the Romans: theleaders, however, did not surrender, but hid in subterranean passages. John was finally forced by hunger to give himself up to the Romans. Condemned to lifelong fetters, he was reserved for the Roman triumph of Titus, and he probably died in a prison at Rome (
ib. vii. 5, § 3).