There is no allusion to any coins of Bar Cocheba in the Mishnah, and certain passages in the Aramaic commentaries which are supposed to support this theory seem to have been ill translated,[388] and belong to later ages. Thus in the Tosiphta (after 500 A. D.) a passage referring to “second tithes” appears to say that they are “not to be redeemed by coins of persecution [_marud_] not current, or not engraved. How is this to be understood? When they have false coins, even coins of Jerusalem, they must not redeem with them ... yet they might redeem with coins of former kings.”[389] This statement, at most, indicates the existence of forged Jewish coins in our sixth century. Again, in the Jerusalem Talmud--a little earlier--the passage on which the above is a comment runs: “Coins of persecution, or of a son of falsehood [_Ben Kôzîba_, that is, “a forger”], cannot be used for release. Depreciated coin, according to the decision of a case by Rabbi Ime, is to be thrown into the Salt Sea.”[390] A third passage, yet later, reads: “They durst not release with coins not current, as for instance false coins of Jerusalem, or of former kings.”[391] The last passage quoted by scholars is equally indefinite: “They wanted to retain denarii of Hadriana Turiyina, coins for Jerusalem.”[392] This passage might, however, have been in the mind of a later Jewish coiner when he used coins of Trajan. It does not clearly refer, any more than the other passages, to Bar Cocheba. These questions have been noticed in some detail because they effect our conclusions as to the history of Jerusalem before the revolt of Bêther. Christian historians, writing two centuries later, believed in a second destruction of the city by Hadrian. Eusebius, though in one passage he speaks of Jerusalem as in ruins, yet in another says it was half destroyed by Titus and half by Hadrian. Jerome also says that Hadrian “threw down the walls.” They regarded this as a fulfilment of prophecy,[393] especially in connection with that of Daniel, and with the expectation of an approaching end of the world; but a modern student of the passages to which they allude would be more apt to conclude that the history had been misunderstood, and that the true facts did not accord with such interpretations of the prophets.