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>The part about Jesus being hung on a tree has a strong parallel with how Jesus is described as being executed in all of the New Testament books outside the gospels. Jesus is repeatedly referred to being hung on a xulon (Galatians 3:13, 1 Peter 2:24, Acts 5:30, 10:39, 13:29), which is typically translated as “tree”, although it could mean any kind of wooden pole. The New International Version instead translates the phrase: “hung on a pole”. The gospels instead say that Jesus was hung on a stauros, the more literal identification for “cross”. It is generally assumed that the references to Jesus being hung on the cross in the gospels are literal and the references to Jesus being hung on a tree in passages that were duplicated in the New Testament Epistles and the Acts of the Apostles are allegorical, but what if the opposite is true? What if the references to Jesus being hung on a tree were meant to be taken literally and the story element of Jesus being hung on a Roman cross was supposed to be an allegory comparing the Roman execution of a fictional Jesus in the first century CE to the sectarian execution of a historical Yeshu in the first century BCE? Another passage from the Epistles, 1 Thessalonians 2:14 also identifies fellow Jews, not the Romans, as “the ones who killed the Lord Jesus and the prophets and also drove us out”, which is such a major contradiction to both the gospel story and other epistles attributed to Paul that many scholars consider the passage to be an interpolation
>There is another Talmudic story where a a “Notzi”, or Nazarene, tries to heal a man from a snakebite but is prevented from doing so by a respected second century CE rabbi because the rabbi believed it was better for the bitten man to die than to be saved of the snake venom through a charm and be “bitten by the snake in the hereafter”
