Chronology of Jesus

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. 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.D. A. Carson, Douglas J. Moo & Leon Morris. (1992). ''An Introduction to the New Testament'', 54, 56. Grand Rapids, MI: Zondervan Publishing House.

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.Eerdman Publishing. (2000). ''Eerdman’s Dictionary of the Bible'', p. 249. Amsterdam University Press. .Craig A. Evans. (2003). ''The Bible Knowledge Background Commentary: Matthew-Luke'', volume 1, pp. 67–69 . Paul L. Maier. "The Date of the Nativity and Chronology of Jesus" nJerry Vardaman, Edwin M. Yamauchi. (1989). ''Chronos, kairos, Christos: nativity and chronological studies'', pp. 113–129. .Craig Evans. (2006). Josephus on John the Baptist nAmy-Jill Levine et al. ds (2006). ''The Historical Jesus in Context'', pp. 55–58. Princeton University Press.

/ref>Geoffrey W. Bromiley. (1982). ''International Standard Bible Encyclopedia'', volume E-J, pp. 694–695.

/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.''The Riddles of the Fourth Gospel: An Introduction to John'' by Paul N. Anderson 2011 p. 200''Herod the Great'' by Jerry Knoblet 2005 pp. 183–184J. Dwight Pentecost. (1981) ''The Words and Works of Jesus Christ: A Study of the Life of Christ'', pp. 577–578. Zondervan.

Five methods have been used to estimate the date of the crucifixion of Jesus. One uses non-Christian sources such as Josephus and Tacitus.Paul William Meyer, John T. Carroll. (2004). ''The Word in this world'', p. 112. . 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.Andreas J. Köstenberger, L. Scott Kellum. (2009). ''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'', pp. 77–79. . Rainer Riesner. (1997). ''Paul's early period: chronology, mission strategy, theology'' pp. 19–27. . Page 27 has a table of various scholarly estimates. Thus, scholars generally agree that Jesus was crucified between AD 30 and AD 36.''Jesus & the Rise of Early Christianity: A History of New Testament Times'' by Paul Barnett 2002 pp. 19–21''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by Andreas J. Köstenberger, L. Scott Kellum 2009 p. 114 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. 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 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 and the Resurrection on the third day.

Context and overview

The Christian gospels do not claim to provide an exhaustive list of the events in the life of Jesus.'' Christology: A Biblical, Historical, and Systematic Study of Jesus'' by Gerald O'Collins 2009 pp. 1–3''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell 1998 pp. 168–173 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. Karl Rahner. (2004). ''Encyclopedia of theology: a concise Sacramentum mundi'', pp. 730–731. ''Interpreting Gospel Narratives: Scenes, People, and Theology'' by Timothy Wiarda 2010 pp. 75–78 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.''Matthew'' by David L. Turner 2008 p. 613

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. 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.''Jesus and the Gospels: An Introduction and Survey'' by Craig L. Blomberg 2009 pp. 431–436 Almost 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.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'' . p. 285

Using these methods, most scholars assume a date of birth between 6 and 4 BC, and that Jesus' preaching began around AD 27–29 and lasted one to three years. They calculate the death of Jesus as having taken place between AD 30 and 36.

Year of Jesus' birth

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. 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.Jack V. Scarola, "A Chronology of the nativity Era" in ''Chronos, kairos, Christos 2'' by Ray Summers, Jerry Vardaman 1998 pp. 61–81

Biblical references to King Herod's reign

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:
*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.''Encyclopedia of theology: a concise Sacramentum mundi'' by Karl Rahner 2004 p. 731 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).

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.Barnes, Timothy David. "The Date of Herod's Death," ''Journal of Theological Studies'' ns 19 (1968), 204–219Bernegger, P. M. "Affirmation of Herod's Death in 4 B.C.", ''Journal of Theological Studies'' ns 34 (1983), 526–531. Two of Herod's sons, Archelaus and Philip the Tetrarch, dated their rule from 4 BC, though Archelaus apparently held royal authority during Herod's lifetime. 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.

In 1998, Beyer published that the oldest manuscripts of Josephus’s ''Antiquities'' have 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 1 BC for the death of Herod. A list of the oldest manuscripts is found in p. 91 “Josephus Re-examined”, D. Beyer. Some other scholars also support the traditional date of 1 BC for Herod's death. 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.Steinmann, Andrew. ''From Abraham to Paul: A Biblical Chronology'' (St. Louis: Concordia, 2011), pp. 235–238.Filmer, W. E. "Chronology of the Reign of Herod the Great", '' Journal of Theological Studies'' ns 17 (1966), 283–298.Marshall, Taylor. ''The Eternal City'' (Dallas: St. John, 2012), pp. 35–65.

In Josephus' account, Herod's death was preceded by a lunar eclipse and followed by Passover. An eclipse 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. There were, however, other eclipses during this period, and there are proponents of 5 BC and the two eclipses of 1 BC occurring 10 January and 29 December. Nevertheless, most scholars favour a birth year for Jesus between 6 and 4 BC.''New Testament History'' by Richard L. Niswonger 1992 pp. 121–124

Subtracting Jesus' age of "about 30 years" when preaching

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. 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. 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.

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 28–29 AD according to scholarly estimates.

Other approaches

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. Colin Humphreys, ''The Mystery of the Last Supper'' Cambridge University Press 2011 , p. 72

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. 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. However, there are many possible phenomena and none seems to match the Gospel account exactly.

Years of preaching

Reign of Tiberius and the Gospel of Luke

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:

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.Andreas J. Köstenberger, L. Scott Kellum, Charles L Quarles, ''The Cradle, the Cross, and the Crown'' (B&H Publishing, 2009), pp. 139–140.''Luke 1–5: New Testament Commentary'' by John MacArthur 2009 p. 201 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. 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. Colin Humphreys, ''The Mystery of the Last Supper'' Cambridge University Press 2011 , p. 64

The New Testament presents John the Baptist as the precursor to Jesus and the Baptism of Jesus as marking the beginning of Jesus' ministry.''Jesus and the Gospels: An Introduction and Survey'' by Craig L. Blomberg 2009 pp. 224–229''Christianity: an introduction'' by Alister E. McGrath 2006 pp. 16–22 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". Jesus' baptism account is followed directly by his 40 day fast and ordeal.

The Temple in Jerusalem and the Gospel of John

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.

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?".

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.''The biblical engineer: how the temple in Jerusalem was built'' by Max Schwartz 2002 pp. xixx–xx Having built entire cities such as Caesarea Maritima, Herod saw the construction of the Temple as a key, colossal monument. 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.''The building program of Herod the Great'' by Duane W. Roller 1998 University of California Press pp. 67–7

/ref>

Josephus ( wikisource:The Antiquities of the Jews/Book XV, Ant 15.11.1) states that the temple's reconstruction was started by Herod in the 18th year of his reign. 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. 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.''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by Andreas J. Köstenberger, L. Scott Kellum 2009 pp. 140–141 Given that it took 46 years of construction, the best scholarly estimate for when Jesus preached is around the year AD 26–27.

Josephus' reference to John the Baptist

Both the gospels and first-century historian Flavius Josephus, in his work ''Antiquities of the Jews'', 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. 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.

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.''Jesus in history, thought, and culture: an encyclopedia, Volume 1'' by James Leslie Houlden 2003 pp. 508–50

/ref>''The Emergence of Christianity: Classical Traditions in Contemporary Perspective'' by Cynthia White 2010 p. 48

The exact year of the marriage of Herod Antipas and Herodias is subject to debate among scholars. 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. In his analysis of Herod's life, Harold Hoehner estimates that John the Baptist's imprisonment probably occurred around AD 30–31. The ''International Standard Bible Encyclopedia'' estimates the death of the Baptist to have occurred about AD 31–32.

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. 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.''Herod Antipas'' by Harold W. Hoehner 1983 pp. 125–127

Date of crucifixion

Prefecture of Pontius Pilate

All four canonical gospels state that Jesus was crucified during the prefecture of Pontius Pilate, the Roman governor of Roman Judaea.Bromiley, Geoffrey W. (1995), ''International Standard Bible Encyclopedia''. Wm. B. Eerdmans Publishing. vol. K–P. p. 929.

In the ''Antiquities of the Jews'' (written about AD 93), Josephus states ( Ant 18.3) that Jesus was crucified on the orders of Pilate. Most scholars agree that while this reference includes some later Christian interpolations, it originally included a reference to the execution of Jesus under Pilate.''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by Andreas J. Köstenberger, L. Scott Kellum 2009 pp. 104–108Skeptic 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 p. 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'' p. 55

In the second century the Roman historian TacitusVan Voorst, Robert E (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' Eerdmans Publishing pp. 39–42 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 PilateTheissen 1998, pp. 81–83 during the reign of Tiberius (Emperor from 18 September AD 14–16 March AD 37).

According to Flavius Josephus, 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.

Reign of Herod Antipas

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.''New Testament History'' by Richard L. Niswonger 1992 p. 172''Pontius Pilate: portraits of a Roman governor'' by Warren Carter 2003 pp. 120–121 Given that Herod was in Jerusalem at that time, Pilate decided to send Jesus to Herod to be tried.

This episode is described only in the Gospel of Luke ( 23:7–15).''The Gospel according to Luke'' by Michael Patella 2005 p. 16 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.

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. This episode indicates that Jesus' death took place before AD 39.

Conversion of Paul

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. Paul's conversion is discussed in both the Letters of Paul and in the Acts of the Apostles.

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.

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.''Paul: his letters and his theology'' by Stanley B. Marrow 1986 pp. 45–49''Christianity and the Roman Empire: background texts'' by Ralph Martin Novak 2001 pp. 18–22 The inscription preserves a letter from Claudius concerning Gallio dated during the 26th acclamation of Claudius, sometime between January 51 and August 52.

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.''The Cambridge Companion to St Paul'' by James D. G. Dunn (10 November 2003) Cambridge Univ Press p. 20''The Bible Knowledge Background Commentary: Acts–Philemon'' by Craig A. Evans 2004 p. 248 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.

According to the New Testament, Paul spent eighteen months in Corinth, approximately seventeen years after his conversion.''Eerdmans Dictionary of the Bible'' Amsterdam University Press, 2000 p. 1019 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. 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.

Astronomical analysis

Newton's method

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 (; ; ; ). 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) (; ). 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 ( and ), 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", ), and was resurrected on the Jewish festival of the first fruits, i.e. on a 16 Nisan (). Colin Humphreys, ''The Mystery of the Last Supper'' Cambridge University Press 2011 , pp. 68–69 The correct interpretation of the Synoptics is less clear. Thus some scholars believe that all 4 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.

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 Friday 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. Newton, Isaac (1733). "