(On Josephus' bias)
"Josephus' religiopolitical and socioeconomic biases agree that, because it is God's will that the Jewish homeland be ruled by a priestly aristocracy under Roman control, any revolt of Jews against Romans or of Jewish lower classes against Jewish upper classes is opposing God and inviting disaster." (p. 14)

(On Mark)
"The author is again unknown despite the later attribution to Mark but Mark's gospel was composed soon after the First Roman War of 66 to 73-74 C.E. Mark 13:14 refers to "the desolating sacrilege set up where it ought not to be (let the reader understand)."  That "desolating sacrilege" is the presence of Titus' victorious army and "where it ought not to be" is within Jerusalem's Temple, which it has just destroyed in 70 C.E.  Understand, dear reader?" (p. 17)

(On the Preterit tense in the Gospel of Thomas)
"But, unlike the Q Gospel, it [the Gospel of Thomas] is profoundly antiapocalyptic, looking to the perfect past rather than the ideal future for the solution to the evil present, finding the Kingdom of God here and now.." (p. 27)

(On historic views of the "fulfillment" of Amos 8:9)
"Go back, for a moment, to that darkness at high noon from Amos 8:9.. recall how its prophetic threat was "fulfilled" at the execution of Jesus.  I now add quotations from two very famous Christian scholars on either side of the Mediterranean around the end of the second century.  The first one is from Irenaeus of Lyons in Gaul: 

"Those, moreover, who said [in Amos 8:9-10ab],

"On that day, says the Lord God,
 I will make the sun go down at noon
and darken the earth in broad daylight.
I will turn your feasts into mourning,
and all your songs into lamentation,"

plainly announced that obscuration of the sun which at the time of Hir crucifixion took place from the sixth hour onwards, and that after this event, those days which were their festivals according to the law, and their songs, should be changed into grief and lamentation when they were handed over to the Gentiles [=Romans]."  (Against Heresies 4.33.12; Roberts et al., 1.510)

Not only is the "darkness" fulfilled at the death of Jesus, but the  "mourning" is fulfilled at the destruction of Jerusalem by the Romans.

For that which happened at His passion, that mid-day grew dark, the prophet Amos announces saying [in Amos 9:9-10abc].

On that day, says the Lord,
I will make the sun go down at noon,
and darken the earth in broad daylight.
I will turn your feasts into mourning,
and all your songs into lamentation;
I will bring sackcloth on all loins,
and baldness on every head;
I will make it like the mourning for an only son,
and the end of it like a bitter day.

For that you would do thus at the beginning of the first month of your new (years) even Moses prophecied, when he was foretelling that all the community of the sons of Israel were to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) "with bitterness"; and added that "it is the passover of the Lord".. that is, the passion of Christ.  Which prediction was thus also fulfilled, that "on the first day of unleavened bread" you slew Christ; and (that the prophecies might be fulfilled) the day hastened to an eventide, that is, to cause darkness, which was made at mid-day; and thus [in Amos 8:10a]

your feasts God turned into mourning,
and your songs into lamentation.

For after the passion of Christ there overtook you even captivity and dispersion, predicted before through the Holy Spirit. (An Answer to the Jews 10; Roberts et al 3.167; my italics).

Does your head spin a little and your eyes glaze over in following that last argument?  It is very difficult to read such scholarly exegesis, but that is what passion prophecy looked like before and continued to look like after it had been turned into passion narrative for a more popular audience.  Exegesis is for experts, story is for everyone."