Did Revelation 11 preserve the earliest dating about the crucifixion?

[Giuseppe]

Stromholm (1926/1928, Hibbert Journal available on archive.org) argues that, being the Book of Revelation written before the earliest gospel, the two witnesses episode is a trace of a very old and lost source, where the crucified was not one, but two. And two were equally the risen ones. Similar traces going in that direction: the resurrection of Lazarus, target of the pharisees just as Jesus (and victim as him of a crucifixion?), the Good Thief saved by Jesus (the same Lazarus?), the finger of Thomas, the rival “twin” (Lazarus?) having him also the title of risen one, hence in need of a confutation + official act of submission. Without ignoring the lacuna found in the mss of Revelation (potentially raising the possibility that the two witnesses were “crucified”, hence moving the scribe to add the glossa ‘where also their Lord was crucified’).
So, in the original source, Jesus and Lazarus were crucified in the same time, then Jesus rises and by his power has Lazarus also risen: in short, Lazarus was risen by the RISEN Jesus.
The episode, obviously, was trasposed before the resurrection of Jesus, in the first gospel.

So Revelation 11, less the interpolation "where also our Lord was crucified", may give the correct dating of the crucifixion of Jesus in a time when yet the first gospel had to be written.

If Revelation was written shortly after a Jewish War, then the two witnesses (one of them being Jesus) were crucified in Jerusalem during a such war.

If the war was the first, then Jesus b. Sapphat comes back to be a best candidate. Or, if he was a distinct Jesus, Jesus b. Ananias.

Under this (speculative) hypothesis, the other crucified, "Lazarus", would be then Eleazar, the Zealot active during the First Jewish Revolt. Curiously, Josephus doesn't report his death.

3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

4 These are the two olive trees, and the two candlesticks standing before the God of the earth.

5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.

8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.

10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.

11 And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.

12 And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.

[Charles Wilson]

This is a rewrite of Aristobulus 2, poisoned by Pompey, son beheaded by Scipio.
There is a very interesting possible angle with "Mad Honey" (with Ari 2's body preserved in honey...) but no evidence of anything to do with the Crucifixion.

[Giuseppe]

Stromholm was obviously precursor especially of Alvar Ellegard (the view that Jesus lived in an undefinite past). Even so, Stromholm is remotely a precursor of Greg Doudna insofar both think that Pilate was introduced because the apostles lived under Pilate.

Now, more precisely, Doudna thinks that only the Josephian "John the Baptist", only on the paper, "lived" under Pilate. That Baptist was useful for the paulinist "Mark" (author) to eclipse the disturbing figure of a more dangerous "John": John of Gischala.

So, in short, Pilate was introduced because John the Baptist was a contemporary of Pilate, and John the Baptist was introduced to sanitize John of Gischala.

Hence, Jesus b. Sapphat was trasposed under Pilate because his leader John of Gischala had to be converted velim nolim in a precursor of the Gospel Jesus who lived under Pilate.