220 ÉTIENNE NODET salem into a “civilized” Greco-Roman city, with forum and capitol. As a result, Bar Kokhba launched his rebellion and created a Jewish state, even minting special coins. Some Jews believed that he was the Messiah. With this event, the prophecy in the Synoptics fits particu- larly well 27, including Jesus’ warning to beware of false messiahs and prophets (Matt 24,23-26). Incidentally, it should be noted that for the allusions to, and quotations of, Daniel, Matthew and Mark, unlike Luke, use Theodotion’s translation, made in the IInd century and very close to the MT, a rabbinic edition 28. On the contrary, the Lukan version cannot refer to the Bar Kokhba war, even if the Romans did worship their signs within the Temple court (War 6 :316), but according to what we know from Jose- phus, and from the emigration of Jewish Christians to Pella (Eu- sebius, Hist. eccl. 3.5.3) 29, it may well allude to the first rebellion in 70 CE (with some echo of Jer 25,15). It may be a major reworking of the parallel account alluding to Daniel, for the only common sentence (in italics in Table 2) disturbs the narrative flow and seems to be un- related. The Sibylline Oracles gives a clue to the war in 70 CE (4:125- 127) : “A Roman ruler will come to Syria (meaning Syria palaestina). He will burn the temple of Jerusalem and kill many people”. The Matthean version of the parable of the guests who refuse to come to the wedding feast (22,1-14) has an insertion to the same effect: be- tween the guests who refuse to come and the sending of the servants into the streets in order to invite anyone, vv. 6-7 add that the servants are mistreated, so that the king in anger “sends his troops who destroy these murderers and burn their city”. See J.A.T. ROBINSON, Redating the New Testament (London 1976) 27 16-20, who aptly criticizes HARNACK’s views, in spite of their broad accept- ance. See M.-É. BOISMARD, “L’Ancien Testament grec dans l’Évangile 28 d e Matthieu: LXX ou Théodotion?”, Interpretation of the Bible ( e d . J. KRASOVEC) (Ljubljana 1998) 245-254. According to J. VERHEYDEN, De vlucht van de christenen naar Pella 29 (Brussel 1988) 241-244 (English summary). Eusebius wanted to show that, un- like the Jews, the Christians experienced a return, which obviously presupposes a previous flight. He speaks of a Hebrew (Nazorean) Church of Jerusalem be- tween 70 and 135 CE (4.5.2-4); see A. SCHLATTER, Die Kirche Jerusalem von 70-130 (Gütersloh 1898).