Diagrams for relative dating
Mt -21), it is plausible that fathers became less important as points of identification" (p. Concerning the story of Barabbas, Theissen comments, "the text speaks quite simply of 'the rebels,' who were taken prisoner during 'the insurrection.' . The next unrest with bloody clashes that struck Jerusalem was the apperance of Theudas under Cuspius Fadus (44-45 C. Had the blow fallen only slightly awry, he could have wounded the man in the head or throat.
This blow with a sword is violence with possibly mortal consequences.
Only in Jerusalem was there reason to draw a cloak of anonymity over followers of Jesus who had endangered themselves by their actions.
The date could also be pinpointed: parts of the Passion account would have to have been composed within the generation of the eyewitnesses and their contemporaries, that is, somewhere between 30 and 60 C.
Their anonymity is for their protection, and the obscuring of their positive relationship to Jesus is a strategy of caution.
Both the teller and the hearers know more about these two people.
This situation is changed in the period after the First Jewish Revolt in the writings of Matthew and Luke, in which Pilate is exonerated and the high priest is named without hesitation.
On the naming of "James the younger," Theissen writes, "It would have been particularly necessary in Jerusalem to distinguish a 'James the younger' (or 'the less') from the 'older' (or 'greater') bearers of that name in the period circa 30-65 C. 178) Theissen speculates that the "Mary of James the younger and the mother of Joses" is to be indentified with the mother of Jesus in Mk 6:3, and thus that "James the younger" is James the brother of Jesus.
The inspiration for the subsequent discussion comes from the suggestion of R.Only they could tell us who they were, whether Peter was the one with the sword, whether both are the same person, and whether reference was made to them in order to make the story of Jesus' end more credible. Nevertheless, on this basis, it is made plausible that the anonymity of these characters is for the sake of prudence. Theissen tells us about Justin Martyr, who relates a tale about a respectable Christian woman who divorced her husband, who in turn denounced her as a Christian.She received a delay in her trial from the emperor, but her Christian teacher and two others who protested the sentence were put to death.Justin tells us the names of the two martyrs but conceals the name of the woman as a point of tact.Theissen also indicates that Josephus, in his story about three crucified men whom Josephus was able to get taken off their crosses, chose not to relate the names of these three men.