Jesus is nowhere in the Talmud said to have been executed by the Romans; his death is represented as solely the work of the Jews: and nowhere is his … - George Albert Wells

The most striking feature of the early documents is that they do not set Jesus’s life in a specific historical situation. [...] In Paul, for instance, there is no cleansing of the temple (which, according to Mark and Luke, was the event that triggered the resolve of the chief priests and scribes to kill Jesus), no conflict with the authorities, no Gethsemane scene, no thieves crucified with Jesus, no weeping women, no word about the place or time, and no mention of Judas or Pilate. Paul’s colorless references to the crucifixion might be accepted as unproblematic if it were unimportant for him. But he himself declares it to be the very substance of his preaching (1 Cor. 1:23 and 2:2). Yet he lived as a Christian for three years before even briefly visiting Jerusalem (Gal. 1:17f.), and says nothing that would indicate that he took interest in, or even had awareness of, holy places there.

I have argued that there is good reason to believe that the Jesus of Paul was constructed largely from musing and reflecting on a supernatural 'Wisdom' figure, amply documented in the earlier Jewish literature, who sought an abode on Earth, but was there rejected, rather than from information concerning a recently deceased historical individual. The influence of the Wisdom literature is undeniable; only assessment of what it amounted to still divides opinion. [...] The Jewish literature describes Wisdom as God's chief agent, a member of his divine council, etc., and this implies supernatural, but not, I agree, divine status.

From the mid-1990s I became persuaded that many of the gospel traditions are too specific in their references to time, place, and circumstances to have developed in such a short time from no other basis, and are better understood as traceable to the activity of a Galilean preacher of the early first century, the personage represented in Q... This is the position I have argued in my books of 1996, 1999, and 2004, although the titles of the first two of these—The Jesus Legend and The Jesus Myth—may mislead potential readers into supposing that I still denied the historicity of the gospel Jesus. These titles were chosen because I regarded (and still do regard) [the following stories;] the virgin birth, much in the Galilean ministry, the crucifixion around A.D. 30 under Pilate, and the resurrection—as legendary.