Chronology of Jesus
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A chronology of Jesus aims to establish a timeline for the events of the life of Jesus. Scholars have correlated Jewish and Greco-Roman documents and astronomical calendars with the New Testament accounts to estimate dates for the major events in Jesus's life.
Two main approaches have been used to estimate the year of the birth of Jesus: one based on the accounts in the Gospels of his birth with reference to King Herod's reign, and the other by subtracting his stated age of "about 30 years" when he began preaching. Most scholars, on this basis, assume a date of birth between 6 and 4 BC.<ref name=MJDG324 >John P. Meier (1991). A Marginal Jew: Rethinking the Historical Jesus, v. 1; The Roots of the Problem and the Person, ch. 11, ... "A Chronology of Jesus Life," pp. 373–433. Anchor Bible Reference Library.</ref><ref name="JDG324" /><ref name = carson54>D. A. Carson, Douglas J. Moo & Leon Morris. (1992). An Introduction to the New Testament, 54, 56. Grand Rapids, MI: Zondervan Publishing House.</ref><ref>Michael Grant. (1977). Jesus: An Historian's Review of the Gospels, p. 71. Scribner's.</ref><ref>Ben Witherington III. (1998). "Primary Sources". Christian History, 17 (3), 12–20.</ref>
Three details have been used to estimate the year when Jesus began preaching: a mention of his age of "about 30 years" during "the fifteenth year" of the reign of Tiberius Caesar, another relating to the date of the building of the Temple in Jerusalem, and yet another concerning the death of John the Baptist.<ref name=Eerdmans246 >Eerdman Publishing. (2000). Eerdman’s Dictionary of the Bible, page 249. Amsterdam University Press. Template:ISBN.</ref><ref name=CEvans67 >Craig A. Evans. (2003). The Bible Knowledge Background Commentary: Matthew-Luke, volume 1, pages 67–69 Template:ISBN.</ref><ref name=ChronosPaul >Paul L. Maier. "The Date of the Nativity and Chronology of Jesus" [In] Jerry Vardaman, Edwin M. Yamauchi. (1989). Chronos, kairos, Christos: nativity and chronological studies, pages 113–129. Template:ISBN.</ref><ref name="AmyJill55">Craig Evans. (2006). Josephus on John the Baptist [In] Amy-Jill Levine et al.[Eds]. (2006). The Historical Jesus in Context, pages 55–58. Princeton University Press. Template:ISBN. [1]</ref><ref name=fox25 >Template:Cite book</ref><ref name="Bromiley694">Geoffrey W. Bromiley. (1982). International Standard Bible Encyclopedia, volume E-J, pages 694–695. Template:ISBN. [2]</ref> Hence, scholars estimate that Jesus began preaching and gathering followers around AD 28–29. According to the three synoptic gospels Jesus continued preaching for at least one year, and according to John the Evangelist for three years.<ref name= Eerdmans246 /><ref name=ChronosPaul /><ref name=PAnderson200 >The Riddles of the Fourth Gospel: An Introduction to John by Paul N. Anderson 2011 Template:ISBN page 200</ref><ref name=Knoblet >Herod the Great by Jerry Knoblet 2005 Template:ISBN pages 183–184</ref><ref name="J. Dwight Pentecost 1981 pages 577-578">J. Dwight Pentecost. (1981) The Words and Works of Jesus Christ: A Study of the Life of Christ, pages 577–578. Zondervan.</ref>
Five methods have been used to estimate the date of the crucifixion of Jesus. One uses non-Christian sources such as Josephus and Tacitus.<ref name=autogenerated3>Template:Cite book</ref><ref name="Paul William Meyer page 112">Paul William Meyer, John T. Carroll. (2004). The Word in this world, page 112. Template:ISBN.</ref> Another works backwards from the historically well-established trial of the Apostle Paul by the Roman proconsul Gallio in Corinth in AD 51/52 to estimate the date of Paul's conversion. Both methods result in AD 36 as an upper bound to the crucifixion.<ref name=Barnett19 /><ref name=Kostenberger77 >Andreas J. Köstenberger, L. Scott Kellum. (2009). The Cradle, the Cross, and the Crown: An Introduction to the New Testament, pages 77–79. Template:ISBN.</ref><ref name=Riesner >Rainer Riesner. (1997). Paul's early period: chronology, mission strategy, theology pages 19–27. Template:ISBN. Page 27 has a table of various scholarly estimates.</ref> Thus, scholars generally agree that Jesus was crucified between AD 30 and AD 36.<ref name=ChronosPaul /><ref name=Barnett19 >Jesus & the Rise of Early Christianity: A History of New Testament Times by Paul Barnett 2002 Template:ISBN pages 19–21</ref><ref name=Kostenberger140 >The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 Template:ISBN page 114</ref><ref name="Sanders">Template:Cite journal</ref> Isaac Newton's astronomical method calculates those ancient Passovers (always defined by a full moon) which are preceded by a Friday, as specified by all four Gospels; this leaves two potential crucifixion dates, 7 April AD 30 and 3 April AD 33.<ref name=HumWadJASA>Template:Cite journal</ref> In the lunar eclipse method, the Apostle Peter's statement that the moon turned to blood at the crucifixion (Acts of the Apostles 2:14–21) is taken to refer to the lunar eclipse of 3 April AD 33; although astronomers are discussing whether the eclipse was visible as far west as Jerusalem. Recent astronomical research uses the supposed contrast between the synoptic date of Jesus' last Passover on the one hand with John's date of the subsequent "Jewish Passover" on the other hand, to propose Jesus' Last Supper to have been on Wednesday, 1 April AD 33 and the crucifixion on Friday, 3 April AD 33.
Context and overviewEdit
The Christian gospels do not claim to provide an exhaustive list of the events in the life of Jesus.<ref name="brown964">Template:Cite book</ref><ref name=Gerald3 >Christology: A Biblical, Historical, and Systematic Study of Jesus by Gerald O'Collins 2009 Template:ISBN pp. 1–3</ref><ref name=MAPowell168 >Jesus as a Figure in History: How Modern Historians View the Man from Galilee by Mark Allan Powell 1998 Template:ISBN pp. 168–173</ref> They were written as theological documents in the context of early Christianity rather than historical chronicles, and their authors showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age.<ref name=Rahner730 >Karl Rahner. (2004). Encyclopedia of theology: a concise Sacramentum mundi, pp. 730–731. Template:ISBN</ref><ref name=Wiarda75 >Interpreting Gospel Narratives: Scenes, People, and Theology by Timothy Wiarda 2010 Template:ISBN pp. 75–78</ref><ref>Paula Fredriksen. (1999). Jesus of Nazareth, King of the Jews, pp. 6–7, 105–10, 232–34, 266. Alfred A. Knopf Publishers.</ref> One indication that the gospels are theological documents rather than historical chronicles is that they devote about one-third of their text to just seven days, namely the last week of the life of Jesus in Jerusalem, also known as the Passion of Christ.<ref name=Turner613 >Matthew by David L. Turner 2008 Template:ISBN p. 613</ref>
Nevertheless, the gospels provide some details regarding events which can be clearly dated, so one can establish date ranges regarding major events in Jesus' life by comparison with independent sources.<ref name=Rahner730 /><ref name=Wiarda75 /><ref name = autogenerated5>Template:Cite journal</ref> A number of historical non-Christian documents, such as Jewish and Greco-Roman sources, have been used in historical analyses of the chronology of Jesus.<ref name= Blomberg431 >Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 Template:ISBN pp. 431–436</ref> Virtually all modern historians agree that Jesus existed, and regard his baptism and his crucifixion as historical events, and assume that approximate ranges for these events can be estimated.<ref name="Ehrman285">In a 2011 review of the state of modern scholarship, Bart Ehrman wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" B. Ehrman, 2011 Forged : writing in the name of God Template:ISBN. p. 285</ref><ref name="autogenerated19">Template:Cite journal</ref><ref name="autogenerated236">Template:Cite journal</ref>
Using these methods, most scholars assume a date of birth between 6 and 4 BC,<ref name= MJDG324 /> and that Jesus' preaching began around AD 27–29 and lasted one to three years.<ref name=Eerdmans246 /><ref name=ChronosPaul /><ref name=PAnderson200 /><ref name=Knoblet /> They calculate the death of Jesus as having taken place between AD 30 and 36.<ref name=ChronosPaul /><ref name=Barnett19 /><ref name=Kostenberger140 /><ref name="Sanders"/>
Year of Jesus' birthEdit
Template:See also The date of birth of Jesus of Nazareth is not stated in the gospels or in any secular text, but most scholars assume a date of birth between 6 BC and 4 BC.<ref name=MJDG324 /> Two main methods have been used to estimate the year of the birth of Jesus: one based on the accounts of his birth in the gospels with reference to King Herod's reign, and another based on subtracting his stated age of "about 30 years" from the time when he began preaching (Luke 3:23) in "the fifteenth year of the reign of Tiberius Caesar" (Luke 3:1-2): the two methods indicate a date of birth before Herod's death in 4 BC, and a date of birth around 2 BC, respectively.<ref name="MJDG324"/><ref name="Niswonger121" /><ref name="Rahner731"/><ref>Nikos Kokkinos, 1998, in Chronos, kairos, Christos 2 by Ray Summers, Jerry Vardaman Template:ISBN pages 121–126</ref><ref>Murray, Alexander, "Medieval Christmas", History Today, December 1986, 36 (12), pp. 31 – 39.</ref><ref name=Kostenberger140 /><ref name="Hoehner 1978 29–37"/><ref name="ReferenceA">Jack V. Scarola, "A Chronology of the nativity Era" in Chronos, kairos, Christos 2 by Ray Summers, Jerry Vardaman 1998 Template:ISBN pages 61–81</ref><ref>Christianity and the Roman Empire: background texts by Ralph Martin Novak 2001 Template:ISBN pages 302–303.</ref>Template:Citation overkill
Biblical references to King Herod's reignEdit
The two nativity accounts of Jesus in the Gospel of Matthew and Gospel of Luke differ substantially from each other, and are considered to have been written independently. However, some consistent elements are evidently derived from a common early tradition:<ref>Ulrich Luz: Die Geburtsgeschichten Jesu und die Geschichte. Göttingen 2013, S. 170</ref>
- Jesus was born under the Judean king Herod the Great (Matthew 2:1f; Luke 1:5 vs Luke 2:1f)
- in Bethlehem (Matthew 2:5f; Luke 2:4.15)
- prior to his parents moving to Nazareth (Matthew 2:22f), or before their return to Nazareth (Luke 2,39).
- Jesus' parents Mary and Joseph were betrothed (Matthew 1:18–20; Luke 1:27; 2:5).
- His birth was a virgin birth conceived by the Holy Spirit.
- Angels announced Jesus' birth, his name, his role as the Messiah (being a descendant of King David and the son of God), and his mission to save his people from sin (Matthew 1:21; Luke 1:77; 2:11,30).
Thus both Luke and Matthew independently associate Jesus' birth with the reign of Herod the Great.<ref name=Rahner731 >Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 Template:ISBN page 731</ref> Matthew furthermore implies that Jesus was up to two years old when Herod reportedly ordered the Massacre of the Innocents, that is, the murder of all boys in Bethlehem up to the age of two (Matthew 2:16).<ref>Template:Cite journal</ref>
Most scholarship concerning the date of Herod's death follows Emil Schürer's calculations published in 1896, which revised a traditional death date of 1 BC to 4 BC.<ref>Schürer, Emil. A History of the Jewish People in the Time of Jesus Christ, 5 vols. New York, Scribner's, 1896.</ref><ref name="Marshall 2012"/><ref name="Steinmann 2011"/><ref name="Barnes date">Barnes, Timothy David. "The Date of Herod's Death," Journal of Theological Studies ns 19 (1968), 204–219</ref><ref name=Bernegger>Bernegger, P. M. "Affirmation of Herod's Death in 4 B.C.", Journal of Theological Studies ns 34 (1983), 526–531.</ref> Two of Herod's sons, Archelaus and Philip the Tetrarch, dated their rule from 4 BC,<ref>Josephus, Wars, 1.631–632.</ref> though Archelaus apparently held royal authority during Herod's lifetime.<ref>Josephus, Wars, 2.26.</ref> Philip's reign would last for 37 years, until his death in the traditionally accepted 20th year of Tiberius (AD 34), which implies his accession as 4 BC.<ref>Hoehner, Harold. Herod Antipas, (Zondervan, 1980) p.251.</ref> The oldest manuscripts of Josephus’s Antiquities has the death of Philip in the 22nd year not the 20th, of Tiberius. In the British Library there is not a single manuscript prior to AD 1544 that has the traditionally accepted 20th year of Tiberius for the death of Philip. This evidence removes the main obstacle for a later date of 1BC for the death of Herod. A list of the oldest manuscripts is found in “Josephus Re-examined”, D. Beyer.<ref>Template:Cite book</ref> Some scholars support the traditional date of 1 BC for Herod's death.<ref>Edwards, Ormond. "Herodian Chronology", Palestine Exploration Quarterly 114 (1982) 29–42</ref><ref>Keresztes, Paul. Imperial Rome and the Christians: From Herod the Great to About 200 AD (Lanham, Maryland: University Press of America, 1989), pp.1–43.</ref><ref>Template:Cite journal</ref><ref>Finegan, Jack. Handbook of Biblical Chronology, Rev. ed. (Peabody, MA: Hendrickson, 1998) 300, §516.</ref> Filmer and Steinmann, for example, propose that Herod died in 1 BC, and that his heirs backdated their reigns to 4 or 3 BC to assert an overlapping with Herod's rule, and bolster their own legitimacy.<ref name="Steinmann 2011">Steinmann, Andrew. From Abraham to Paul: A Biblical Chronology (St. Louis: Concordia, 2011), pp. 235–238.</ref><ref name= Filmer>Filmer, W. E. "Chronology of the Reign of Herod the Great", Journal of Theological Studies ns 17 (1966), 283–298.</ref><ref name="Marshall 2012">Marshall, Taylor. The Eternal City (Dallas: St. John, 2012), pp. 35–65.</ref> In Josephus' account, Herod's death was preceded by a lunar eclipse and followed by Passover.<ref>Josephus, Antiquities, 17.6.4</ref> An eclipse<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> took place in 4 BC on 13 March, about 29 days before Passover, and this eclipse has been suggested as the one referred to by Josephus.<ref name=Bernegger /> There were however other eclipses during this period, and there are proponents of 5 BC<ref name="Barnes date" /><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and the two eclipses of 1 BC occurring 10 January and 29 December.<ref name="Filmer"/><ref name=Steinmann>Template:Cite journal</ref><ref name="Marshall 2012"/> Nevertheless, most scholars favour a birth year for Jesus between 6 and 4 BC.<ref name=JDG324 >Template:Cite journal</ref><ref name = carson54/><ref>Michael Grant, Jesus: An Historian's Review of the Gospels, Scribner's, 1977, p. 71.</ref><ref>Ben Witherington III, "Primary Sources," Christian History 17 (1998) No. 3:12–20.</ref><ref name=Niswonger121 >New Testament History by Richard L. Niswonger 1992 Template:ISBN pages 121–124</ref><ref name="Rahner731"/>
Subtracting Jesus' age of "about 30 years" when preachingEdit
Another approach to estimating Jesus' year of birth is based on the statement in Luke 3:23 that he was "about 30 years of age" when starting his ministry.<ref name=Kostenberger140 /> Jesus began to preach after being baptised by John the Baptist, and based on Luke’s gospel John only began baptising people in "the fifteenth year of the reign of Tiberius Caesar" (Luke 3:1–2), which scholars estimate to have been in AD 28–29.<ref name=Kostenberger140 /><ref>Eerdmans Dictionary of the Bible 2000 Amsterdam University Press Template:ISBN page 249</ref><ref name="CEvans67" /><ref name=Novak302 /><ref name="Hoehner 1978 29–37">Template:Cite book</ref> Subtracting 30 years, it appears that Jesus was born in 1–2 BC. However, if the phrase "about 30" is interpreted to mean 32 years old, this could fit a date of birth just within the reign of Herod, who died in 4 BC.<ref name=ChronosPaul /><ref name=Kostenberger140 /><ref name=Novak302 >Template:Cite book</ref>
The benchmark date of AD 28–29 is independently confirmed by John's statement (John 2:20) that the Temple reportedly was in its 46th year of construction during Passover when Jesus began his ministry, which likewise corresponds to AD 28–29 according to scholarly estimates.<ref name="ReferenceA"/>
Other approachesEdit
The Gospel of John 8:57 mentions in passing an upper limit of 50 for Jesus' age when preaching: "The Jews therefore said unto him, Thou art not yet fifty years old, and hast thou seen Abraham?" Fifty years is a round number which emphasises the discrepancy to Jesus's claim he had existed before Abraham, that is, for more than a thousand years.<ref name=Humphreys72 >Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 Template:ISBN, page 72</ref>
Some commentators have attempted to establish the date of birth by identifying the Star of Bethlehem with some known astronomical or astrological phenomenon. For example, astronomer Michael Molnar proposed 17 April 6 BC as the likely date of the Nativity, since that date corresponded to the heliacal rising and lunar occultation of Jupiter, while it was momentarily stationary in the constellation of Aries. According to Molnar, to knowledgeable astrologers of this time, this highly unusual combination of events would have indicated that a regal personage would be (or had been) born in Judea.<ref>Michael R. Molnar, The Star of Bethlehem: The Legacy of the Magi, Rutgers University Press, 1999.</ref> Other research points to a 1991 report from the Royal Astronomical Society, which mentions that Chinese astronomers noted a "comet" that lasted 70 days in the Capricorn region of the sky, in March of 5 BC. Authors Dugard and O'Reilly consider this event as the likely Star of Bethlehem.<ref>O'Reilly, Bill, and Dugard, Martin, Killing Jesus: A History, Henry Holt and Company, 2013, Template:ISBN, page 15.</ref> However, there are many possible phenomena and none seems to match the Gospel account exactly.<ref>Raymond E. Brown, 101 Questions and Answers on the Bible, Paulist Press (2003), page 79.</ref>
Years of preachingEdit
Reign of Tiberius and the Gospel of LukeEdit
One method for the estimation of the date of the beginning of the ministry of Jesus is based on the Gospel of Luke's specific statement in Luke 3:1–2 about the ministry of John the Baptist which preceded that of Jesus:<ref name=Eerdmans246 /><ref name=CEvans67 />
Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, in the highpriesthood of Annas and Caiaphas, the word of God came unto John the son of Zacharias in the wilderness.
The reign of Tiberius began on the death of his predecessor Augustus in September AD 14, implying that the ministry of John the Baptist began in late AD 28 or early AD 29.<ref name=Cradle >Andreas J. Köstenberger, L. Scott Kellum, Charles L Quarles, The Cradle, the Cross, and the Crown (B&H Publishing, 2009), page 139-140.</ref><ref name=art201 >Luke 1–5: New Testament Commentary by John MacArthur 2009 Template:ISBN page 201</ref> Riesner's alternative suggestion is that John the Baptist began his ministry in AD 26 or 27, because Tiberius ruled together with Augustus for two years before becoming the sole ruler. If so, the fifteenth year of Tiberius' reign would be counted from AD 12.<ref name="Riesner"/> Riesner's suggestion is however considered less likely, as all the major Roman historians who calculate the years of Tiberius' rule – namely Tacitus, Suetonius and Cassius Dio – count from AD 14 – the year of Augustus' death. In addition, coin evidence shows that Tiberius started to reign in AD 14.<ref name=Humphreys64 >Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 Template:ISBN, page 64</ref>
The New Testament presents John the Baptist as the precursor to Jesus and the Baptism of Jesus as marking the beginning of Jesus' ministry.<ref name=Kellum140 /><ref name=Blomberg224 >Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 Template:ISBN page 224-229</ref><ref name=Alister16 >Christianity: an introduction by Alister E. McGrath 2006 Template:ISBN pages 16–22</ref> In his sermon in Acts 10:37–38, delivered in the house of Cornelius the centurion, Apostle Peter refers to what had happened "throughout all Judaea, beginning from Galilee, after the baptism which John preached" and that Jesus had then gone about "doing good".<ref>Who is Jesus?: an introduction to Christology by Thomas P. Rausch 2003 Template:ISBN page</ref> Jesus' baptism account is followed directly by his 40 day fast and ordeal.
The Temple in Jerusalem and the Gospel of JohnEdit
Another method for estimating the start of the ministry of Jesus without reliance on the Synoptic gospels is to relate the account in the Gospel of John about the visit of Jesus to Herod's Temple in Jerusalem with historical data about the construction of the Temple.<ref name=Eerdmans246 /><ref name=ChronosPaul /><ref name=Knoblet />
John 2:13 says that Jesus went to the Temple in Jerusalem around the start of his ministry and in John 2:20 Jesus is told: "This temple has been under construction for forty-six years, and will you raise it up in three days?".<ref name=Eerdmans246 /><ref name=ChronosPaul />
Herod's Temple in Jerusalem was an extensive and long term construction on the Temple Mount, which was never fully completed even by the time it was destroyed by the Romans in AD 70.<ref name=Roller67 /><ref name=Lundquist /><ref name= Maxxix >The biblical engineer: how the temple in Jerusalem was built by Max Schwartz 2002 Template:ISBN pages xixx-xx</ref> Having built entire cities such as Caesarea Maritima, Herod saw the construction of the Temple as a key, colossal monument.<ref name=Lundquist >Template:Cite book</ref> The dedication of the initial temple (sometimes called the inner Temple) followed a 17 or 18 month construction period, just after the visit of Augustus to Syria.<ref name=Kellum140 /><ref name="Roller67">The building program of Herod the Great by Duane W. Roller 1998 University of California Press Template:ISBN pages 67–71 [3]</ref>
Josephus (Ant 15.11.1) states that the temple's reconstruction was started by Herod in the 18th year of his reign.<ref name=Eerdmans246 /><ref name="Kostenberger140"/><ref>Encyclopedia of the historical Jesus by Craig A. Evans 2008 Template:ISBN page 115</ref> But there is some uncertainty about how Josephus referred to and computed dates, which event marked the start of Herod's reign, and whether the initial date should refer to the inner Temple, or the subsequent construction.<ref name=ChronosPaul /><ref name=Knoblet /><ref name=Kellum140 /> Hence various scholars arrive at slightly different dates for the exact date of the start of the Temple construction, varying by a few years in their final estimation of the date of the Temple visit.<ref name=Knoblet /><ref name=Kellum140 >The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 Template:ISBN pages 140–141</ref> Given that it took 46 years of construction, the best scholarly estimate for when Jesus preached is around the year AD 29.<ref name=Eerdmans246 /><ref name=ChronosPaul /><ref name=PAnderson200 /><ref name=Knoblet /><ref name="J. Dwight Pentecost 1981 pages 577-578"/><ref>Andreas J. Köstenberger, John (Baker Academic, 2004), page 110.</ref><ref>Jesus in Johannine tradition by Robert Tomson Fortna, Tom Thatcher 2001 Template:ISBN page 77</ref>Template:Citation overkill
Josephus' reference to John the BaptistEdit
Both the gospels and first-century historian Flavius Josephus, in his work Antiquities of the Jews,<ref>The new complete works of Josephus by Flavius Josephus, William Whiston, Paul L. Maier Template:ISBN</ref> refer to Herod Antipas killing John the Baptist, and to the marriage of Herod and Herodias, establishing two key connections between Josephus and the biblical episodes.<ref name=AmyJill55 /> Josephus refers to the imprisonment and execution of John the Baptist by Herod Antipas and that Herodias left her husband to marry Herod Antipas, in defiance of Jewish law.<ref name=AmyJill55 /><ref name=fox25 /><ref name=Bromiley694 /><ref>Ant 18.5.2–4</ref>
Josephus and the gospels differ, however, on the details and motives, e.g. whether the execution was a consequence of the marriage of Herod Antipas and Herodias (as indicated in Matthew 14:4, Mark 6:18), or a pre-emptive measure by Herod which possibly took place before the marriage to quell a possible uprising based on the remarks of John, as Josephus suggests in Ant 18.5.2.<ref name="Leslie508">Jesus in history, thought, and culture: an encyclopedia, Volume 1 by James Leslie Houlden 2003 Template:ISBN pages 508–509 [4]</ref><ref>Women in scripture by Carol Meyers, Toni Craven and Ross Shepard Kraemer 2001 Template:ISBN pages 92–93 [5]</ref><ref>Herod Antipas in Galilee: The Literary and Archaeological Sources by Morten H. Jensen 2010 Template:ISBN pages 42–43 [6]</ref><ref name=Cyndy48 >The Emergence of Christianity: Classical Traditions in Contemporary Perspective by Cynthia White 2010 Template:ISBN page 48</ref>
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The exact year of the marriage of Herod Antipas and Herodias is subject to debate among scholars.<ref name=fox25 /> While some scholars place the year of the marriage in the range AD 27–31, others have approximated a date as late as AD 35, although such a late date has much less support.<ref name=fox25 /> In his analysis of Herod's life, Harold Hoehner estimates that John the Baptist's imprisonment probably occurred around AD 30–31.<ref>Template:Cite book</ref> The International Standard Bible Encyclopedia estimates the death of the Baptist to have occurred about AD 31–32.<ref name=Bromiley694 />
Josephus stated (Ant 18.5.2) that the AD 36 defeat of Herod Antipas in the conflicts with Aretas IV of Nabatea was widely considered by the Jews of the time as misfortune brought about by Herod's unjust execution of John the Baptist.<ref name=Cyndy48 /><ref>The relationship between John the Baptist and Jesus of Nazareth by Daniel S. Dapaah 2005 Template:ISBN page 48 [7]</ref><ref name=Hoehner125 /> Given that John the Baptist was executed before the defeat of Herod by Aretas, and based on the scholarly estimates for the approximate date of the marriage of Herod Antipas and Herodias, the last part of the ministry of John the Baptist and hence parts of the ministry of Jesus fall within the historical time span of AD 28–35, with the later year 35 having the least support among scholars.<ref name=fox25 /><ref name=Hoehner125 >Herod Antipas by Harold W. Hoehner 1983 Template:ISBN pages 125–127</ref><ref>International Standard Bible Encyclopedia: A-D by Geoffrey W. Bromiley 1995 Template:ISBN pages 686–687</ref>
Date of crucifixionEdit
Prefecture of Pontius PilateEdit
Template:See also Template:Multiple image All four canonical gospels state that Jesus was crucified during the prefecture of Pontius Pilate, the Roman governor of Roman Judaea.<ref name="PC">Bromiley, Geoffrey W. (1995), International Standard Bible Encyclopedia. Wm. B. Eerdmans Publishing. vol. K–P. p. 929.</ref><ref>Matthew 27:27–61, Mark 15:1–47, Luke 23:25–54 and John 19:1–38</ref>
In the Antiquities of the Jews (written about AD 93), Josephus states (Ant 18.3) that Jesus was crucified on the orders of Pilate.<ref name=Theissen81 /> Most scholars agree that while this reference includes some later Christian interpolations, it originally included a reference to the execution of Jesus under Pilate.<ref name=Kostenberger104 >The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 Template:ISBN page 104–108</ref><ref>Evans, Craig A. (2001). Jesus and His Contemporaries: Comparative Studies Template:ISBN page 316</ref><ref>Wansbrough, Henry (2004). Jesus and the oral Gospel tradition Template:ISBN page 185</ref><ref>James Dunn states that there is "broad consensus" among scholars regarding the nature of an authentic reference to the crucifixion of Jesus in the Testimonium. Dunn, James (2003). Jesus remembered Template:ISBN page 141</ref><ref name=Wells48>Skeptic Wells also states that after Shlomo Pines' discovery of new documents in the 1970s scholarly agreement on the authenticity of the nucleus of the Tetimonium was achieved, The Jesus Legend by G. A. Wells 1996 Template:ISBN page 48: "... that Josephus made some reference to Jesus, which has been retouched by a Christian hand. This is the view argued by Meier as by most scholars today particularly since S. Pines..." Josephus scholar Louis H. Feldman views the reference in the Testimonium as the first reference to Jesus and the reference to Jesus in the death of James passage in Book 20, Chapter 9, 1 of the Antiquities as "the aforementioned Christ", thus relating the two passages. Feldman, Louis H.; Hata, Gōhei, eds. (1987). Josephus, Judaism and Christianity Template:ISBN page 55</ref>
In the second century the Roman historian Tacitus<ref name=Voorst39 >Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence Eerdmans Publishing Template:ISBN pages 39–42</ref><ref>Backgrounds of early Christianity by Everett Ferguson 2003 Template:ISBN page 116</ref> in The Annals (c. AD 116), described the persecution of Christians by Nero and stated (Annals 15.44) that Jesus had been executed on the orders of Pilate<ref name=Theissen81 >Theissen 1998, pp. 81–83</ref><ref name="Green1997">Template:Cite book</ref> during the reign of Tiberius (Emperor from 18 September AD 14–16 March AD 37).
According to Flavius Josephus,<ref>Flavius Josephus, Jewish Antiquities 18.89.</ref> Pontius Pilate was governor of Judea from AD 26 until he was replaced by Marcellus, either in AD 36 or AD 37, establishing the date of the death of Jesus between AD 26 and AD 37.<ref>Pontius Pilate: portraits of a Roman governor by Warren Carter 2003 Template:ISBN pages 44–45</ref><ref>The history of the Jews in the Greco-Roman world by Peter Schäfer 2003 Template:ISBN page 108</ref><ref>Backgrounds of early Christianity by Everett Ferguson 2003 Template:ISBN page 416</ref>
Reign of Herod AntipasEdit
Template:See also In the Gospel of Luke, while Jesus is in Pilate's court, Pilate realizes that Jesus is a Galilean and thus is under the jurisdiction of Herod Antipas.<ref name=Niswonger >New Testament History by Richard L. Niswonger 1992 Template:ISBN page 172</ref><ref name=Carter120 >Pontius Pilate: portraits of a Roman governor by Warren Carter 2003 Template:ISBN pages 120–121</ref> Given that Herod was in Jerusalem at that time, Pilate decided to send Jesus to Herod to be tried.<ref name=Niswonger /><ref name=Carter120 />
This episode is described only in the Gospel of Luke (23:7–15).<ref>The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa 2005 Template:ISBN page 181</ref><ref name=Patella >The Gospel according to Luke by Michael Patella 2005 Template:ISBN page 16</ref><ref>Luke: The Gospel of Amazement by Michael Card 2011 Template:ISBN page 251</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> While some scholars have questioned the authenticity of this episode, given that it is unique to the Gospel of Luke, the International Standard Bible Encyclopedia states that it fits well with the theme of the gospel.<ref name=Bromiley694 />
Herod Antipas, a son of Herod the Great, was born before 20 BC and was exiled to Gaul in the summer of AD 39 following a lengthy intrigue involving Caligula and Agrippa I, the grandson of his father.<ref>Herod Antipas by Harold W. Hoehner 1983 Template:ISBN page 262</ref><ref>All the people in the Bible by Richard R. Losch 2008 Template:ISBN page 159</ref> This episode indicates that Jesus' death took place before AD 39.<ref>The Content and the Setting of the Gospel Tradition by Mark Harding, Alanna Nobbs 2010 Template:ISBN pages 88–89</ref><ref>The Emergence of Christianity by Cynthia White 2010 Template:ISBN page 11</ref>
Conversion of PaulEdit
Another approach to estimating an upper bound for the year of death of Jesus is the estimation of the date of conversion of Paul the Apostle which the New Testament accounts place some time after the death of Jesus.<ref name=Barnett19 /><ref name=Kostenberger77 /><ref name=Riesner /> Paul's conversion is discussed in both the Letters of Paul and in the Acts of the Apostles.<ref name=Barnett19 /><ref>Bromiley, Geoffrey William (1979). International Standard Bible Encyclopedia: A–D Wm. B. Eerdmans Publishing Company. pp. 689. Template:ISBN.</ref>
In the First Epistle to the Corinthians (15:3–8), Paul refers to his conversion. The Acts of the Apostles includes three separate references to his conversion experience, in Acts 9, Acts 22 and Acts 26.<ref>Paul and His Letters by John B. Polhill 1999 Template:ISBN pages 49–50</ref><ref>The Blackwell Companion to Natural Theology by William Lane Craig, James Porter Moreland 2009 Template:ISBN page 616</ref>
Estimating the year of Paul's conversion relies on working backwards from his trial before Junius Gallio in Achaea, Greece (Acts 18:12–17) around AD 51–52, a date derived from the discovery and publication, in 1905, of four stone fragments as part of the Delphi Inscriptions, at Delphi across the Gulf from Corinth.<ref name=Marrow45 >Paul: his letters and his theology by Stanley B. Marrow 1986 Template:ISBN pages 45–49</ref><ref name=Novak18 >Christianity and the Roman Empire: background texts by Ralph Martin Novak 2001 Template:ISBN pages 18–22</ref> The inscription<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> preserves a letter from Claudius concerning Gallio dated during the 26th acclamation of Claudius, sometime between January 51 and August 52.<ref>John B. Polhill, Paul and His Letters, B&H Publishing Group, 1999, Template:ISBN, p.78.</ref>
On this basis, most historians estimate that Gallio (brother of Seneca the Younger) became proconsul between the spring of AD 51 and the summer of AD 52, and that his position ended no later than AD 53.<ref name=CCPaul20 >The Cambridge Companion to St Paul by James D. G. Dunn (10 November 2003) Cambridge Univ Press Template:ISBN page 20</ref><ref name=Marrow45 /><ref name=Novak18 /><ref>The Greco-Roman world of the New Testament era by James S. Jeffers 1999 Template:ISBN pages 164–165</ref><ref name=CEvansA248 >The Bible Knowledge Background Commentary: Acts–Philemon by Craig A. Evans 2004 Template:ISBN page 248</ref> The trial of Paul is generally assumed to be in the earlier part of Gallio's tenure, based on the reference (Acts 18:2) to his meeting in Corinth with Priscilla and Aquila, who had been recently expelled from Rome based on Emperor Claudius' expulsion of Jews from Rome, which is dated to AD 49–50.<ref name=Novak18 /><ref>The Bible Knowledge Commentary: New Testament edition by John F. Walvoord, Roy B. Zuck 1983 Template:ISBN page 405</ref>
According to the New Testament, Paul spent eighteen months in Corinth, approximately seventeen years after his conversion.<ref name=Marrow45 /><ref name=Eerdsman1019 >Eerdmans Dictionary of the Bible Amsterdam University Press, 2000 Template:ISBN page 1019</ref> Galatians 2:1–10 states that Paul went back to Jerusalem fourteen years after his conversion, and various missions (at times with Barnabas) such as those in Acts 11:25–26 and 2 Corinthians 11:23–33 appear in the Book of Acts.<ref name=Barnett19 /><ref name=Kostenberger77 /> The generally accepted scholarly estimate for the date of conversion of Paul is AD 33–36, placing the death of Jesus before this date range.<ref name=Barnett19 /><ref name=Kostenberger77 /><ref name=Riesner />
Astronomical analysisEdit
Newton's methodEdit
All four Gospels agree to within about a day that the crucifixion was at the time of Passover, and all four Gospels agree that Jesus died a few hours before the commencement of the Jewish Sabbath, i.e. he died before nightfall on a Friday (Template:Bibleverse; Template:Bibleverse; Template:Bibleverse; Template:Bibleverse). In the official festival calendar of Judaea, as used by the priests of the temple, Passover time was specified precisely. The slaughtering of the lambs for Passover occurred between 3pm and 5pm on the 14th day of the Jewish month Nisan (corresponding to March/April). The Passover meal commenced at moonrise (necessarily a full moon) that evening, i.e., at the start of 15 Nisan (the Jewish day running from evening to evening) (Template:Bibleverse; Template:Bibleverse). There is an apparent discrepancy of one day in the Gospel accounts of the crucifixion which has been the subject of considerable debate. In John's Gospel, it is stated that the day of Jesus' trial and execution was the day before Passover (Template:Bibleverse and Template:Bibleverse-nb), Hence John places the crucifixion on 14 Nisan. Likewise the Apostle Paul, in his First Epistle to the Corinthians, implies Jesus died on a 14 Nisan ("sacrificed as a Passover lamb", Template:Bibleverse), and was resurrected on the Jewish festival of the first fruits, i.e. on a 16 Nisan (Template:Bibleverse).<ref name=Humphreys68 >Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 Template:ISBN, pages 68–69</ref> The correct interpretation of the Synoptics is less clear. Thus some scholars believe that all four Gospels place the crucifixion on Friday, 14 Nisan, others believe that according to the Synoptics it occurred on Friday, 15 Nisan. The problem that then has to be solved is that of determining in which of the years of the reign of Pontius Pilate (AD 26–36) the 14th and 15th Nisan fell on a Friday.<ref name="HumWadJASA" />
In a paper published posthumously in 1733, Isaac Newton considered only the range AD 31–36 and calculated that the Friday requirement is met only on 3 April AD 33 and 23 April AD 34. The latter date can only have fallen on a Friday if an exceptional leap month had been introduced that year, but this was favoured by Newton.<ref name=Pratt1 /><ref name=Humphreys45 /><ref name="Newton">Newton, Isaac (1733). "Of the Times of the Birth and Passion of Christ", in Observations upon the Prophecies of Daniel and the Apocalypse of St. John. Also at: [8]</ref> In the twentieth century, the standard view became that of J. K. Fotheringham, who in 1910 suggested 3 April AD 33 on the basis of its coincidence with a lunar eclipse.<ref name=Humphreys45 >Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 Template:ISBN, pages 45–48</ref><ref name="Fotheringham, J.K. 1910">Fotheringham, J.K., 1910. "On the smallest visible phase of the moon," Monthly Notices of the Royal Astronomical Society 70, 527–531; "Astronomical Evidence for the Date of the Crucifixion," Journal of Theological Studies (1910) 12, 120–127'; "The Evidence of Astronomy and Technical Chronology for the Date of the Crucifixion," Journal of Theological Studies (1934) 35, 146–162.</ref> In 1933, António Cabreira, following a similar method, arrived at the same date,<ref name=Cabreira>Template:Cite book</ref> as did, in the 1990s, Bradley E. Schaefer and J. P. Pratt.<ref name="Pratt1">Template:Cite journal [9]</ref><ref name = schaefer53>Template:Cite journal</ref> Additionally, according to physicist Colin Humphreys and astronomer W. Graeme Waddington, the lunar Jewish calendar leaves only two plausible dates within the reign of Pontius Pilate for Jesus' death, and both of these would have been a 14 Nisan as specified in the Gospel of John: Friday, 7 April AD 30, and Friday, 3 April AD 33.
A more refined calculation takes into account that the Jewish calendar was based not on astronomical calculation but on observation, following criticism that it is possible to establish the phase of the moon on a particular day two thousand years ago but not whether it was obscured by clouds or haze.<ref>C. Philipp E. Nothaft, Dating the Passion: The Life of Jesus and the Emergence of Scientific Chronology (200–1600) page 25.</ref><ref>E. P. Sanders, The Historical Figure of Jesus (Penguin, 1993) 285–286.</ref> Including the possibility of a cloudy sky obscuring the moon, and assuming that the Jewish authorities would be aware that lunar months can only be either 29 or 30 days long (the time from one new moon to the next is 29.53 days), then the refined calculation states that the Friday requirement might also have been met, during Pontius Pilate's term of office, on 11 April AD 27. Another potential date arises if the Jewish authorities happened to add an irregular lunar leap month to compensate for a meteorologically delayed harvest season: this would yield one additional possibility during Pilate's time, which is Newton's favoured date of 23 April AD 34.<ref name=Humphreys53 >Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 Template:ISBN, pages 53–58</ref> Humphreys calculates but rejects these AD 27 and AD 34 dates on the basis that the former is much too early to be compatible with Template:Bibleverse, and spring AD 34 is probably too late to be compatible with Paul's timeline, confirming Friday, 7 April AD 30, and Friday, 3 April AD 33 as the two feasible crucifixion dates.<ref name=Humphreys63 >Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 Template:ISBN, pages 63–66</ref>
Eclipse methodEdit
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A lunar eclipse is potentially alluded to in Acts of the Apostles 2:14–21 ("The sun shall be turned into darkness, And the moon into blood, Before the day of the Lord come"), as pointed out by Humphreys and Waddington. There was in fact a lunar eclipse on 3 April AD 33,<ref name="Fotheringham, J.K. 1910"/>[10] a date which coincides with one of Newton's astronomically possible crucifixion dates (see above). Humphreys and Waddington have calculated that in ancient Jerusalem this eclipse would have been visible at moonrise at 6.20pm as a 20% partial eclipse (a full moon with a potentially red "bite" missing at the top left of the moon's disc). They propose that a large proportion of the Jewish population would have witnessed this eclipse as they would have been waiting for sunset in the west and immediately afterwards the rise of the anticipated full moon in the east as the prescribed signal to start their household Passover meals.<ref name="HumWadJASA" /> Humphreys and Waddington therefore suggest a scenario where Jesus was crucified and died at 3pm on 3 April AD 33, followed by a red partial lunar eclipse at moonrise at 6.20pm observed by the Jewish population, and that Peter recalls this event when preaching the resurrection to the Jews (Acts of the Apostles 2:14–21).<ref name="HumWadJASA" /> Astronomer Bradley Schaefer agrees with the eclipse date but disputes that the eclipsed moon would have been visible by the time the moon had risen in Jerusalem.<ref name = schaefer53/><ref>Schaefer, B. E. (July 1991). Glare and celestial visibility. Publications of the Astronomical Society of the Pacific, 103, 645–660.</ref><ref>Marking time: the epic quest to invent the perfect calendar by Duncan Steel 1999 Template:ISBN page 341</ref>
![[10]](https://eclipse.gsfc.nasa.gov/5MCLEmap/0001-0100/LE0033-04-03P.gif){kind=link}
A potentially related issue involves the reference in the Synoptic Gospels to a three-hour period of darkness over the whole land on the day of the crucifixion (according to Luke 23:45 τοῦ ἡλίου ἐκλιπόντος – the sun was darkened). Although some scholars view this as a literary device common among ancient writers rather than a description of an actual event,<ref>David E. Garland, Reading Matthew: A Literary and Theological Commentary on the First Gospel (Smyth & Helwys Publishing, 1999) page 264.</ref><ref>Template:Cite book</ref> other writers have attempted to identify a meteorological event or a datable astronomical phenomenon which this could have referred to. It could not have been a solar eclipse, since this could not take place during the full moon at Passover,<ref name=Milone >Exploring Ancient Skies: A Survey of Ancient and Cultural Astronomy by David H. Kelley, Eugene F. Milone 2011 Template:ISBN pages 250–251</ref><ref>Astronomy: The Solar System and Beyond by Michael A. Seeds, Dana Backman, 2009 Template:ISBN page 34</ref> and in any case solar eclipses take minutes, not hours.<ref>Meeus, J. (December 2003). The maximum possible duration of a total solar eclipse. Journal of the British Astronomical Association, 113(6), 343–348.</ref> In 1983, Humphreys and Waddington noted that the reference to a solar eclipse is missing in some versions of Luke and argued that the solar eclipse was a later faulty scribal amendment of what was actually the lunar eclipse of AD 33.<ref name="HumWadJASA"/> This is a claim which historian David Henige describes as "undefended" and "indefensible".<ref name="henige">Template:Cite book</ref> Humphreys and a number of scholars have alternatively argued for the sun's darkening to have been caused by a khamsin, i.e. a sand storm, which can occur between mid-March and May in the Middle East and which does typically last for several hours.<ref>Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 Template:ISBN, page 84–85</ref>
In a review<ref name="Telford">Template:Cite journal</ref> of Humphreys' book, theologian William R. Telford points out that the non-astronomical parts of his lunar eclipse argument are based on the assumption that the chronologies described in the New Testament are historical and based on eyewitness testimony, accepting uncritically statements such as the "three different Passovers in John" and Matthew's statement that Jesus died at the ninth hour. He also alleges that Humphreys uses two very dubious sources, namely Pilate's alleged letter to Tiberius and the writings of the fifth-century Bishop Cyril of Alexandria, which Humphreys however classifies as forgery or contemporary interpretation indicative of a tradition at the time.<ref>Humphreys 2011 p85 "Much apocryphal writing consists of highly theatrical literature, which cannot be used as historical evidence ... if [Pilate's report to Tertullian] is a Christian forgery, probably made up on the basis of Acts, as seems likely, then this suggests there was a tradition that at the crucifixion the moon appeared like blood."</ref>
Double Passover methodEdit
In the crucifixion narrative, the synoptic gospels stress that Jesus celebrated a Passover meal (Mark 14:12ff, Luke 22:15) before his crucifixion, which contrasts sharply with the independent gospel of John who is explicit that the official "Jewish" Passover (John 11:55) started at nightfall after Jesus' death. In his 2011 book, Colin Humphreys proposes a resolution to this apparent discrepancy by positing that Jesus' "synoptic" Passover meal in fact took place two days before John's "Jewish" Passover because the former is calculated by the putative original Jewish lunar calendar (itself based on the Egyptian liturgical lunar calendar putatively introduced to the Israelites by Moses in the 13th century BC, and still used today by the Samaritans). The official "Jewish" Passover in contrast was determined by a Jewish calendar reckoning which had been modified during the Babylonian exile in the 6th century BC. This modified Jewish calendar is in use among most Jews today. One basic difference lies in the determination of the first day of the new month: while the Samaritans use the calculated (because by definition invisible) new moon, mainstream Jews use the first observation of the thin crescent of the waxing moon which is on average 30 hours later. The other basic difference lies in the fact that the Samaritan calendar uses a sunrise-to-sunrise day, while the official Jewish calendar uses a sunset-to-sunset day. Due to these differences, the Samaritan Passover is normally one day earlier than the Jewish Passover (and in some years two or more days earlier). The crucifixion year of Jesus can then be calculated by asking the question in which of the two astronomically possible years of AD 30 and AD 33 is there a time gap between the last supper and the crucifixion which is compatible with the gospel timeline of Jesus' last 6 days. The astronomical calculations show that a hypothetical AD 30 date would require an incompatible Monday Last Supper, while AD 33 offers a compatible Last Supper on Wednesday, 1 April AD 33, followed by a compatible crucifixion on Friday, 3 April AD 33.<ref>Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 Template:ISBN, page 164</ref>
Given these assumptions he argues that the calculated date of Wednesday, 1 April AD 33 for the Last Supper allows all four gospel accounts to be astronomically correct, with Jesus celebrating Passover two days before his death according to the original Mosaic calendar, and the Jewish authorities celebrating Passover just after the crucifixion, using the modified Babylonian calendar. In contrast, the Christian church tradition of celebrating the Last Supper on Maundy Thursday would be an anachronism.<ref>Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 Template:ISBN, page 37</ref><ref>Template:Cite news</ref> The calculated chronology incidentally supports John's and Paul's narratives that Jesus died at the same hour (Friday 3pm) on 3 April AD 33 that the Passover lambs were slaughtered.<ref>Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 Template:ISBN, page 192–195</ref>
In a review of Humphreys' book, theologian William R. Telford counters that the separate day schema of the Gospel's Holy Week "is an artificial as well as an inconsistent construction". As Telford had pointed out in his own book in 1980,<ref>WR Telford The Barren Temple and the Withered Tree: A Redaction-Critical Analysis of the Cursing of the Fig-Tree Pericope in Mark's Gospel and its Relation to the Cleansing of the Temple Tradition Bloomsbury, London, 1980</ref> "the initial three-day structure found in [Mark 11] is occasioned by the purely redactional linkage of the extraneous fig-tree story with the triumphal entry and cleansing of the temple traditions, and is not a chronology upon which one can base any historical reconstructions."
Scholarly debate on the hour, day, and year of deathEdit
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The estimation of the hour of the death of Jesus based on the New Testament accounts has been the subject of debate among scholars for centuries.<ref name=RBrown959 /> Some scholars have argued that it is unlikely that the many events of the Passion could have taken place in the span from midnight to about 9 o'clock in the morning.<ref>Eugen Ruckstuhl (1965), Chronology of The Last Days of Jesus – A Critical Study [Trans. from German] (pp. 35–71 for ‘The Chronology of “More Than One Day”)</ref>
The consensus of modern scholarship agrees with the four Gospels that the New Testament accounts represent a crucifixion occurring on a Friday, although a Wednesday crucifixion has also been proposed.<ref name=Kellum142 >The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 Template:ISBN pages 142–143</ref><ref name=Nis167 >New Testament History by Richard L. Niswonger 1992 Template:ISBN pages 167–168</ref>
The debate on the date can be summarised as follows. In the Synoptic account, the Last Supper takes place on the first night of Passover, defined in the Torah as occurring after daylight on 14 of Nisan, and the crucifixion is on 15 Nisan.<ref>Template:Bibleverse</ref> However, in the Gospel of John the trial of Jesus takes place before the Passover meal<ref>Paul Barnett, Jesus & the Rise of Early Christianity: A History of New Testament Times, page 21 (InterVarsity Press, 1999). Template:ISBN</ref> and the sentencing takes place on the day of Preparation, before Passover. John's account places the crucifixion on 14 Nisan, since the law mandated the lamb had to be sacrificed between 3:00 pm and 5:00 pm and eaten before midnight on that day.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Josephus. The War of the Jews 6.9.3</ref><ref>Mishnah, Pesahim 5.1.</ref> It is problematic to reconcile the chronology presented by John with the Synoptic tradition that the Last Supper was a Passover meal.<ref>Template:Bibleverse; Template:Bibleverse; Template:Bibleverse</ref> Some scholars have presented arguments to reconcile the accounts,<ref name= KEasley323 /> although Raymond E. Brown, reviewing these, concluded that they can not be easily reconciled.<ref name=RBrown959 >Death of the Messiah, Volume 2 by Raymond E. Brown 1999 Template:ISBN pages 959–960</ref> One involves the suggestion that<ref>Template:Cite journal</ref> for Jesus and his disciples, the Passover could have begun at dawn Thursday, while for traditional Jews it would not have begun until dusk that same day.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Cite book</ref> Another is that John followed the Roman practice of calculating the new day beginning at midnight, rather than the Jewish reckoning.<ref>Brooke Foss Westcott, The Gospel according to St. John : the authorised version with introduction and notes (1881, page 282).</ref> However, this Roman practice was used only for dating contracts and leases.<ref>Hunt, Michal. The Passover Feast and Christ's Passion 1991, revised 2007. Agape Bible Study. Retrieved 17 January 2014.</ref><ref>Leon Morris. The New International Commentary on the New Testament – The Gospel According to John (Revised). William B. Eerdmans Publishing Company, Grand Rapids, Michigan/Cambridge, U.K. 1995, pages 138 and 708.</ref> D. A. Carson argues that 'preparation of the Passover' could mean any day of the Passover week.<ref>D.A. Carson, 'The Gospel According to John', Eerdmans, Grand Rapids, 1991, p604</ref> Some have argued that the modern precision of marking the time of day should not be read back into the gospel accounts, written at a time when no standardization of timepieces, or exact recording of hours and minutes was available.<ref name= KEasley323 >Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels Template:ISBN pages 323–323</ref><ref>New Testament History by Richard L. Niswonger 1992 Template:ISBN pages 173–174</ref> Andreas Köstenberger argues that in the first century time was often estimated to the closest three-hour mark, and that the intention of the author of the Mark Gospel was to provide the setting for the three hours of darkness while the Gospel of John seeks to stress the length of the proceedings, starting in the 'early morning'"<ref name=Kellum538 >The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 Template:ISBN page 538</ref> William Barclay has argued that the portrayal of the death of Jesus in the John Gospel is a literary construct, presenting the crucifixion as taking place at the time on the day of Passover when the sacrificial lamb would be killed, and thus portraying Jesus as the Lamb of God.<ref name="Barclay2001">Template:Cite book</ref> This understanding fits with Old Testament typology, in which Jesus entered Jerusalem to identify himself as the Paschal lamb on Nisan 10 was crucified and died at 3:00 in the afternoon of Nisan 14, at the same time the High Priest would have sacrificed the Paschal lamb, and rose before dawn the morning of Nisan 16, as a type of offering of the First Fruits.
Colin Humphreys' widely publicised "double passover" astronomical analysis, published in 2011 and outlined above, places the time of death of Jesus at 3pm on 3 April AD 33 and claims to reconcile the Gospel accounts for the "six days" leading up to the crucifixion. His solution is that the synoptic gospels and John's gospel use two distinct calendars (the official Jewish lunar calendar, and what is today the Samaritan lunar calendar, the latter used in Jesus' day also by the Essenes of Qumran and the Zealots). Humphrey's proposal was preceded in 1957 by the work of Annie Jaubert,<ref>La date de la cène, Gabalda, Paris</ref> who suggested that Jesus held his Last Supper at Passover time according to the Qumran solar calendar. Humphreys rejects Jaubert's conclusion by demonstrating that the Qumran solar reckoning would always place Jesus' Last Supper after the Jewish Passover, in contradiction to all four gospels. Instead, Humphreys points out that the Essene community at Qumran additionally used a lunar calendar, itself evidently based on the Egyptian liturgical lunar calendar. Humphreys suggests that the reason why his two-calendar solution had not been discovered earlier is (a) widespread scholarly ignorance of the existence of the Egyptian liturgical lunar calendar (used alongside the well-known Egyptian administrative solar calendar, and presumably the basis for the 13th-century BC Jewish lunar calendar), and (b) the fact that the modern surviving small community of Samaritans did not reveal the calculations underlying their lunar calendar (preserving the Egyptian reckoning) to outsiders until the 1960s.
In a review of Humphreys' book, theologian William R Telford points out that the non-astronomical parts of his argument are based on the assumption that the chronologies described in the New Testament are historical and based on eyewitness testimony. In doing so, Telford says, Humphreys has built an argument upon unsound premises which "does violence to the nature of the biblical texts, whose mixture of fact and fiction, tradition and redaction, history and myth all make the rigid application of the scientific tool of astronomy to their putative data a misconstrued enterprise."<ref name="Telford"/>
New 2025 findings on Ancient Greek timekeeping, by Adrian Hundhausen, suggest a more accurate timing might be "just after 2pm" instead of "approximately 3pm". The new findings reinterpret the phrase "περὶ ταύτην τὴν ὥρᾱν" as meaning "at the beginning of an hour zone" instead of "approximately at the hour line", which suggests all Ancient Greek translations to modern languages of all text mentioning time, are actually off by 1 hour.<ref>https://www.youtube.com/watch?v=eSV0Amt0GC8</ref><ref>YouTube isn't a super reliable source but keep it as placeholder until the actual scientific paper will release. The paper is yet to be published, and it was announced that it will appear in the 2025 issue of the Journal of Greco-Roman Christianity and Judaism. </ref>
Template:Jesus Passion chronology
Resurrection on the third dayEdit
After the crucifixion, the Gospels report the discovery of Jesus' empty tomb, and subsequently the Gospels and Paul provide accounts of Jesus' resurrection. A potential chronological contradiction arises in the fact that the resurrection is referred to as happening "on the third day" (e.g. Matt 16:21) whereas elsewhere Matthew (Matt 12:40) states that Jesus would be buried "three days and three nights".<ref name=Geisler2014 >Norman Geisler and Thomas Howe, When Critics Ask: A Popular Handbook on Bible Difficulties Wheaton, Illinois, USA: Victor Books, 1992</ref> The modern concept of zero as a number was introduced by Indian scholars only in the fifth century AD,<ref name="ifrah">Template:Cite book</ref> so that for example the Gregorian calendar never had a year "AD 0" and instead begins with the year AD 1 which is immediately preceded by 1 BC. Applied to the reckoning of days, in the absence of a day "zero", that is, using inclusive counting, many modern languages (e.g. Greek, Italian, Spanish, French, Portuguese, Welsh) continue referring to two weeks as "fifteen days",<ref>James Evans, The History and Practice of Ancient Astronomy. Oxford University Press, 1998. Template:Isbn. Chapter 4, page 164.</ref> whereas in English, which does observe zero and thus uses exclusive counting, this space of time is referred to as a fortnight.<ref>Template:Cite news</ref> Following general practice at the time, the Gospels employ inclusive counting, highlighted in Mt 27.62–64:
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the chief priests and the Pharisees went to Pilate. 'Sir,' they said, 'we remember that while he was still alive that deceiver said, "After three days [Gr. meta treis hemeras] I will rise again." So give the order for the tomb to be made secure until the third day [Gr. tes trites hemeras]Template:' "{{#if:|{{#if:|}}
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where Matthew uses "after three days" and "until the third day" interchangeably.<ref name="Zarley">Template:Cite book[11]</ref>
Ancient estimatesEdit
Other estimates of the chronology of Jesus have been proposed over the centuries:
- Tertullian writes that Jesus was born in the 41st year of Augustus, who reigned 56 years (from 43 BC), and died at the age of 30 on March 25.<ref name=":0">Template:Cite book</ref> The figure of "41st" is repeated by Irenaeus and Origen.<ref name=":0" />
- Clement of Alexandria writes that Jesus was born in the 28th year of Augustus, who reigned 43 years (from 30 BC). Both Clement and Tertullian date Jesus' birth to 3 BC or (more likely) 2 BC,<ref name=":0" /> which may just be the result of subtracting 30 years to AD 29, when Jesus began his preaching, as he was said to be "around 30 years" of age.
- Hippolytus, states that Jesus was born on Wednesday, December 25, in the 42nd year of Augustus, 5500 years after Adam; and he died in his 33rd year of life on Friday, March 25, in the 18th year of Tiberius, on the consulship of Rufus and Rubellius [AD 29].<ref>Template:Cite book Book 4, Paragraph 23.3.</ref> The 42nd year of Augustus refers to either 3 BC or 2 BC. However, this does not match the "33rd year" figure, which would place Jesus' birth in 4 BC. The year AD 29 was Tiberius' 16th year, not his 18th, although it is sometimes argued that some authors dated his reign from AD 12, when he was made co-regent by Augustus. There is much confusion regarding the reckoning of Tiberius' reign.<ref name=":0" /> December 25 was a Wednesday in 3 BC, and March 25 was a Friday in AD 29.<ref>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref>
- The Liber Generationis, a work found alongside Hippolytus work, states that Jesus lived 30 years and gives an interval of 206 between the Passion and the "present day", which was the year 5738 after Adam, the 13th of Severus Alexander [AD 234]. This implies a birth date of 3 BC.<ref name=":0" />
Eusebius, in his Historia Ecclesiae first published in AD 313,<ref>Template:Cite journal</ref> places the birth of Jesus in the 42nd year of Augustus (who ruled 57 years in total), which is also the 28th year after the death of Antony and Cleopatra;<ref>Eusebius (AD 313), Historia Ecclesiae, I.5.2. He also mentions the Census of Quirinius, which is wrongly associated with Jesus' birth.</ref> this gives 2 BC.<ref name=":1">Template:Cite book</ref> The 3rd/4th century Roman historian Lactantius states that Jesus was crucified on 23 March AD 29,<ref>Lactantius (Template:Circa), De mortibus persecutorum § 2: "In the latter days of the Emperor Tiberius, in the consulship of Ruberius Geminus and Fufius Geminus, and on the tenth of the kalends of April, as I find it written".</ref> while the 5th century writer Cassiodorus states that Jesus was born in 3 BC and died in AD 31.<ref>Template:Cite book</ref><ref>Cassiodorus, Chronica s. 596−635.</ref>
Anno DominiEdit
{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} In AD 525 Dionysius Exiguus devised an Easter table to calculate the dates of Easter at a time when Julian calendar years were still being identified by naming the consuls who held office that year — Dionysius himself stated that the "present year" was "the consulship of Probus Junior", which was 525 years "since the incarnation of our Lord Jesus Christ".<ref>Nineteen year cycle of Dionysius Introduction and First Argumentum.</ref> Thus Dionysius implied that Jesus' incarnation occurred 525 years earlier.Template:Sfn Bonnie J. Blackburn and Leofranc Holford-Strevens briefly present arguments for 2 BC, 1 BC, or AD 1 as the year Dionysius intended for the Nativity or incarnation. Among the sources of confusion are:Template:Sfn
- In modern times, incarnation is synonymous with the conception, but some ancient writers, such as Bede, considered incarnation to be synonymous with the Nativity.
- The civil or consular year began on 1 January but the Diocletian year began on 29 August (30 August in the year before a Julian leap year).
- There were inaccuracies in the lists of consuls.
- There were confused summations of emperors' regnal years.
It is not known how Dionysius established the year of Jesus's birth. Two major theories are that Dionysius based his calculation on the Gospel of Luke, which states that Jesus was "about thirty years old" shortly after "the fifteenth year of the reign of Tiberius Caesar", and hence subtracted thirty years from that date, or that Dionysius counted back 532 years from the first year of his new table.<ref>Template:Cite journal</ref><ref>Tøndering, Claus, The Calendar FAQ: Counting years</ref><ref>Template:Cite book</ref>
The Anglo-Saxon historian the Venerable Bede, who was familiar with the work of Dionysius, used Anno Domini dating in his Ecclesiastical History of the English People, completed in AD 731. Both Dionysius and Bede regarded Anno Domini as beginning at the incarnation of Jesus, but "the distinction between Incarnation and Nativity was not drawn until the late 9th century, when in some places the Incarnation was identified with Christ's conception, i.e., the Annunciation on March 25". On the continent of Europe, Anno Domini was introduced as the calendrical system of choice of the Carolingian Renaissance by the English cleric and scholar Alcuin in the late eighth century. Its endorsement by Emperor Charlemagne and his successors popularizing this calendar throughout the Carolingian Empire ultimately lies at the core of the calendar's global prevalence today.Template:Sfn
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