Lots of this stuff has been dealt with in great detail here before. As has been said, there is NO contemporary evidence of Jesus as a man walking around Palestine. The Josephus references often suggested are not what they have been made to appear to be. The Testimonium Flavianum (book 18) is a counterfeit addition. It interrupts the narrative, it uses non-Flalvian language, it uses wording only a Christain would, and did not exist prior to Eusebius. He likely inserted it. The second reference cited (book 20) the 'brother of Jesus' line, is lifted from context. Reading the context, we find a rivalry for the High Priesthood (anointed). Jesus was a high priest whose brother James, also high priest, was killed.
It became popular a few decades ago in the spirit of the original Jesus Seminar to take the Gospel versions and winnow out elements that are obvious embellishments to arrive at what they imagined was a historical core. That project ultimately failed for a basic reason, the nature of the literature itself. Literature generally falls into a category that represents its agenda and purpose. Despite the later interpretation of the Marcan story (and dozens of variations) as basically 'biographical', the work itself is more of an 'epic' prose story. As such there need not have been any actual historical biographical core. The author's use of character, place and time are part of the creativity of the story.
It would be similar to the collection of Daniel court tales in what are now chapts 1-6 in the Bible.
(The stories were part of an ancient Daniel cycle of legends in circulation perhaps as long ago as Ugaritic legend of Aqhat, if the two can be connected. What is certain is that the Daniel/Danel character inspired a body of literature prior to the apocalyptic chapters written under/during the Maccabees. The Qumran community had a special fondness for the character and preserved some of these stories. Further it is often missed that the David legends include a Daniel, (the second son of David, I Chron 3:1) who Rabbinic legend describe as extremely wise and among the 4 most righteous men of history, consumed with study of the Torah. (TB Bava Batra 17, TB Brachot 4). IMO, this character may represent the Danel of Ezekiel. Bible literalists might do well to accept this, as Ezekiel was said to have been written prior to the story depicted in the book of Daniel.)
Back on topic; it would be an error to attempt to take 'epics' and attempt to winnow out the magical parts and assume the rest to be historical. Hopefully that makes sense.
Unfortunately, that 'historist' approach is still popular. Even in regard the Testimonium Flavianum there are many hypotheticals of how to remove the most overtly Christian words so as to make a plausible genuine Flavian comment. This still ignores the absence of mention of it for hundreds of years, the interruptive nature and the abundant motive for its insertion. It also forgets the parallel Christain interpolations found in other places in Josephus that demonstrate the practice.
Members of the Jesus Seminar in time came to recognize that removing the magical and then removing the OT pesher exegesis material, left nothing. The story was 'epic' not 'biography'. Thomas Thompson famously took up that argument and published it.