An interesting passage in a paper Etienne Nodet recently added to academia.edu can be seen as relevant to the argument relating to Paul not making explicit reference to the Jewish War of 66-70.....
It wasn't even the big deal for the evangelists, given the above reasoning. (So much for the notion that the gospels were consciously set 40 years before "the end", too.)Another feature of the Gospels has puzzled many commentators: the war of 70 is not a major issue. In this respect, the evolution of Josephus himself is interesting. His first work was The War of the Jews, the original title being probably The Capture of Jerusalem; he gloomily states that “God now dwells in Italy” (J.W. 5:367). But some twenty years later, he hardly speaks of the war in his major work, The Antiquities of the Jews. He briefly states in Life § 422, summing up the war, that Titus has resolved the disturbances in Judah. In Ag. Ap. 1:33–36 he casually indicates that the priestly archives have been restored in Jerusalem, so that the priests may be fit to take part in divine worship.
In the Gospels, Jesus announces a ruin. In Lk 21:20–22, he sees an oncoming war, with Jerusalem surrounded by armies, but he explains that “all that Scripture says must be fulfilled” by allusion to Jer 25:15, who speaks of the destruction of Judah and the enslavement of the people “according to everything that is written in this book.” This may refer to the war of 70, but the main point is Biblical typology. In Mt 24:15–16 and Mk 13:14 he says, “When you see the appalling abomination set up in the holy place, then those in Judea must escape to the mountains.” This refers to Daniel’s prophecy, and behind it to the desecration of the Temple by Antiochus Epiphanes in 167 BCE, after which Mattathias and his sons “fled into the mountains” (1 Macc 2:28). Indeed, the expression “set up” suggests a cultic device. The event alluded to can be either Caligula’s tentative plan in 40 to set up his statue in the Temple, or Hadrian’s politics aiming to transform Jerusalem into a Greco-Roman city with a forum and a capitol, in 132, which triggered the rebellion of Bar Kokhba. The second circumstance is by far the most fitting one.30 On the contrary, the war in 70 corresponds poorly, because even if the Romans actually worshipped their standards in the holy enclosure (J.W. 6:316), this was after the Temple burnt, but not to impose anything to the Jews. Titus’ triumph shows that the Romans wanted to bring the Jewish cult to Rome. The Sibylline Oracles present a better picture of this war in a prophetic style (4:125–127):
A Roman governor will come from Syria. He will burn down the temple of Jerusalem, and while doing so he will kill many people and destroy the great land of the Jews with its wide roads.
I also note Nodet's suggestion or implication that the events of 70 were not such a significant trauma to the Jewish people as a whole as we tend to assume. Compare https://www.academia.edu/3818999/Epilog ... _Watershed