Such a personalisation will also enable us to understand that doctrine fully and deeply. With regards to prophecies, it is necessary to examine the historical validity of the dates we use. Thanks to internet and other modern facilities, it is easier to do historical research these days. Those who are not capable to do such research can form groups with capable, like minded brethren and research. For only with such research, we can avoid erroneous interpretations. We will also be able to give intelligent answers to anyone who raises a question. Being so, we interpret the 70 weeks prophecy of Daniel by having 33 A.D as the anchor year with that being the year of Christ’s crucifixion. But in recent times, views that dispute the historical validity of 33 A.D as the year of crucifixion are being expressed. They are plain wrong. The year of crucifixion can be attested to be 33 A.D based on biblical, historical and even amazing scientific evidences. It is those evidences that we are going to explore in this issue. We encourage you to examine each and every bit of information given in this issue carefully before coming to a conclusion.
(2) To link any biblical event with history, we need to find historical markers in the Bible. People like Darius, TilgathPilneser, Sennacherib and Nebuchadnezzar are mentioned not only in the Bible but also in secular historical records. Hence, by comparing biblical and historical records we are able to date biblical events. For example, Haggai mentions that his prophecies were given during the 2nd year of the reign of Persian King, Darius (Haggai 1:1). Making use of that biblical information, if we look for the 2nd year of Darius’ reign in the historical records, it is found to be 520 B.C. Hence, we noted in an issue of Grace that Haggai’s prophecies were given in the year 520 B.C (See Grace – Blossom 07:September 08, para 02). In this fashion, it is only the historical markers in the Bible that has to guide us in dating biblical events. To date the crucifixion as well, we have to search for historical markers in the Bible that can help us. Helping us narrow down the search within a particular span of years is the biblical information that Pilate was the Roman governor of Judah when the crucifixion took place (Matthew 27:2). There are historical records about Pilate which show that Pilate was the governor of Judah between the years 26 A.D to 36 A.D. Since the crucifixion of Jesus took place under the governorship of Pilate; we can safely come to the conclusion that it must have taken place within the ten year span of 26 A.D to 36 A.D.
(3) To further narrow down our search, another historical marker found in Luke 3:1,2 is helpful. Those verses indicate that the ministry of John the Baptist began in the 15th year of the reign of Roman Emperor Tiberius (Luke 3:1,2). Historical records show that Tiberius came to power in 14 A.D. Though, Tiberius became a ‘Colleague’ with Augustus (the emperor of the day) around 11 A.D/13 A.D, he became the Roman Emperor only after the death of Augustus, that is in 14 A.D. So, his personal reign was calculated only from that date. Because by Roman practice, a ‘Colleague’ was not the same as a Co-regent. Many miss this point. In fact, there can be many Colleagues to a Roman emperor. Also, many evidences including coins of the day and writings of ancient historians like Tacitus confirm that Tiberius’ reign was calculated only from 14 A.D. So, it would be preposterous to sit in 21st century and start Tiberius’ reign from a date other than 14 A.D, when Roman historians closer to his time start it from 14 A.D. If 14 A.D was the first year of Tiberius’ reign, then the 15th year of his reign would be 29 A.D. John the Baptist’s ministry began then. Since Christ’s ministry began after Johns’, his crucifixion must have taken place in one of the 8 years between 29 A.D – 36 A.D.
(4) Then we find that after his baptism Jesus observed a minimum of three Passovers (John 2:13, 6:4, 11:55). Since, Passover is a once a year affair; we can conclude that the ministry of Jesus lasted atleast for three years. Hence, even if the ministry of Jesus started before the Passover of 29 A.D, he still had to be around for the Passovers of 29 A.D, 30 A.D and 31 A.D. So we can be sure that the crucifixion took place in one of the six years between 31 A.D – 36 A.D. Further, biblical records indicate that Christ was crucified on a Friday. Christ was crucified on the day before Sabbath (Saturday) which would be a Friday (Mark 15:42, Luke 23:53-55, John 19:31). But, since Christ said once that he will be buried for three days and three nights, some argue that he could not have been crucified on a Friday and resurrected on Sunday (Matthew 12:40). Truly, anyone with knowledge about Biblical day counting practice, the time frame signified by various Old Testament sacrifices that typified the one sacrifice of Christ and Jewish cultural nitty-gritty would not expect Christ to have been dead for three full days or 72 hours. Because, by the ancient Jewish practice of reckoning a day, even if a small part of a day passed, they calculated it as one full day. We documented biblical evidences for this in an issue of Grace (See Grace – Blossom 11:January 09, paras 05,06). So, that objection has been answered. Some others claim that the Sabbath mentioned here was not the Saturday Sabbath but the one observed on the first day of the Feast of the unleavened bread. Hence, they argue that we cannot know for sure that Christ was crucified on a Friday. This is a wrong contention. Biblical records regarding the aftermath of the crucifixion are very clear. Christ was crucified on the day before Sabbath and was laid to rest before the evening of the same day (Matthew 27:57-61, Mark 15:42-47, Luke 23:54, John 19:31-42). Then the Sabbath day began (Luke 23:54). On that Sabbath day, the high priest and Pharisees met Pilate and asked him to deploy guards to the tomb of Jesus. Pilate obliged (Matthew 27:62-66). Some raise doubts on this. In John 18:28, we find the Jews preferring not to enter the palace of Pilate to avoid uncleanness. Then, how come the Jews met Pilate on the next day, which was a Sabbath. A valid question but the answer is straightforward. In Matthew 27:62, it is written ‘the next day, one after the preparation day’ and hence indisputably they met Pilate on the Sabbath day (‘next day’ – Epaurion, the Greek word means the next day, Strongs No: 1887). So, that they met Pilate on the Sabbath day cannot be disputed. Probably, they must have met Pilate in the same manner as they did the previous day when they met him outside his palace (John 18:29,30). In that very same Sabbath day, Magdalena Mary and other women prepared Spices and Ointments to wrap Jesus’ body but did not go to the tomb immediately because it was a Sabbath (Luke 23:56). Moreover, they did not have enough spices. Since markets would be closed on a sabbath, they waited for the Sabbath to end. The Sabbath ended on the 6 PM of Saturday (Jewish days lasted from 6 PM to 6 PM). On Saturday evening (after 6 PM), they went shopping and bought more spices and prepared them (Luke 23:56, Mark 16:1). Since it was night they did not go to the tomb of Jesus. In the next morning, which was a Sunday (first day of the week), they took the spices they had prepared and reached the tomb of Jesus (Matthew 28:1, Mark 16:2, Luke 24:1, John 20:1). Then they found that Christ had resurrected. Such unambiguous are biblical records and hence it is incredible and wrong to claim that Christ was not crucified on a Friday. Wrapping a dead person’s body with spices was something that was done immediately. People were hesitant to open Lazarus’ tomb after 4 days because it would have started decaying, giving out a ‘bad odor’ (John 11:39). Do Think! Definitely, those women would not have come after many days to wrap Jesus’ body with spices because they knew that the body would be decaying fast. They waited for one day, only because it was a Sabbath and rushed to the tomb on the next possible opportunity, which was the morning of Sunday. Indeed, not one of the four gospel narratives suggest the passage of even a single extra day in between. So, it can be said with certainty that Christ was crucified on a Friday.
(5) It is true that the first day of the feast of the unleavened bread is also a Sabbath. But, the Jews of back then and even today, refer to such festival Sabbaths as ‘High Days’ and not as Sabbaths (See John 19:31). So, the Sabbath day that came after the crucifixion day of Christ was also a High day, being the first day of the feast of the unleavened bread. John 19:31 makes it clear – ‘The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate… ’ (KJV). KJV rendering is preferred because it is closer to the rendering of the Diaglot. Note the words in bold. That day is mentioned as a Sabbath first and then qualified with the note that that Sabbath day was also a high day. Hence, that Sabbath was a Saturday Sabbath and also a high day, as it was the first day of the feast of the unleavened bread. Hence, it is established beyond doubt that the crucifixion happened on a Friday. It is worth noting that historical records also indicate that the early church regarded Christ’s crucifixion to have taken place on a Friday. Truly, Bible makes it clear that it was a Sunday that came after that Sabbath – ‘After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb’ (Matthew 28:1). Indeed, it was the first day of the week (Sunday) that dawned after that Sabbath. So, that Sabbath was an ordinary Saturday Sabbath. And the day before that Sabbath, on which Christ was crucified was a Friday.
(6) One may have been wondering, why this much effort and concern to establish a Friday Crucifixion. Because, the information that Christ died on a Friday is going to help us narrow our search further. Christ was crucified not only on a Friday but also on a Passover day (Matthew 26:2, Luke 22:15). The Passover always fell on Nisan 14 (Numbers 9:5). According to the Jewish Lunar Calendar, Nisan 14 was the first full moon day that came after the Vernal Equinox (first day of spring). Hence, we need to find out, on which years between 31 A.D – 36 A.D, the first full moon day that came after the Vernal Equinox (i.e. Nisan 14) fell on a Friday. Since, with the help of today’s science, we are able to calculate Solar and Lunar cycles both forwards and backwards into many centuries, this is quite possible. Within the period of 31 A.D – 36 A.D, only on 2 years Nisan 14 fell on a Friday. Those years were 33 A.D and 36 A.D. Hence, the crucifixion of Jesus Christ must have taken place in either one of these two years. Among them, chances are slim for the crucifixion to have taken place on 36 A.D. There are many reasons for this. Firstly, biblical records show that after his baptism Christ observed a maximum of 3 Passovers or at most 4. But, if he had been alive till 36 A.D, he would have observed more than 5 Passovers. Since biblical records do not lend support, it is less probable. It is only two historical markers about Paul that confirm that the crucifixion could not have taken place on 36 A.D. Paul went to Jerusalem for the first time after being lowered down a basket in Damascus (Acts 9:24-26). When this event took place, Paul mentions Aretas, a Nabataen king to be in control of Damascus (See 2 Corinthians 11:32). But Damascus was under Roman control till the death of Tiberius Caesar. Hence, scholars say that Damascus came under Aretas only after the death of Tiberius which happened in 37 A.D. A Damascus coin of that time also bears testimony to this. Moreover, Aretas died in 40 A.D. Hence, Paul’s first Jerusalem visit must have taken place between the years 37 A.D – 40 A.D (International Standard Bible Encyclopaedia, Catholic Encyclopaedia).
(7) Another historical marker regarding Paul is found in Acts 18:12 which confirms 37 A.D as the year of Paul’s first Jerusalem visit. When the Jews of Corinth rose against Paul, it is mentioned that Gallio was the proconsul of Achaia (Acts 18:12). Roman proconsuls were usually appointed only for a year. Delphi Inscription which was found regarding this Gallio indicates that he was the proconsul of Achaia for a year, either from 51 A.D – 52 A.D or 52 A.D – 53 A.D (International Standard Bible Encyclopaedia). Scholars say that we cannot know for sure the exact year of Gallio’s proconsulship between these 2 years. So, the events of Acts 18:12 must have taken place some time between the years 51 A.D – 53 A.D. So, scholars say that the Jerusalem council regarding the issue of Gentiles which took place nearly 2 years before this incident must have taken place on 50 A.D or 51 A.D (Acts 15:1-30, International Standard Bible Encyclopaedia, Catholic Encyclopaedia). That Jerusalem council took place 14 years after Paul’s first Jerusalem visit (See Galatians 2:1).
(8) We saw earlier (in para 06) that the first Jerusalem visit of Paul must have taken place between 37 A.D – 40 A.D. But if we assign 38 A.D or later dates to it, 14 years later would add up to 52 A.D or later. That would go against the Delphi inscription and mean that the Jerusalem council could not have taken place on 50/51 A.D. Hence, only 37 A.D fits as the year of Paul’s first Jerusalem visit. Hence, Jerusalem council took place 14 years later, in 51 A.D. Gallio’s proconsulship would have extended from 52 A.D to 53 A.D. The Jews of Corinth must have risen against Paul either in 53 A.D or by the end of 52 A.D. By confirming that Paul’s first Jerusalem visit took place in 37 A.D, we can rule out a 36 A.D crucifixion. Because, Paul was a Christian 3 years before his first Jerusalem visit, i.e. by 34 A.D (See Galatians 1:16-18). Hence, Paul’s conversion must have taken place by the end of 33 A.D (Since crucifixion happened in the April of 33 A.D, this is quite possible. Christ would not have waited long to convert his chief messenger to the gentiles) or in the beginning of 34 A.D. A majority of scholars hold this view. Hence, crucifixion cannot have taken place in 36 A.D. Hence, the only date still in play is 33 A.D. It tallies with every detail. And that allows us to conclude that Christ died on Friday, 3 P.M of Nisan 14 (April 3) of 33 A.D.
(9) We ascertained based on scriptural and historical evidence that the crucifixion year was 33 A.D. While types should not be shown as primary evidences to prove any doctrine, they can be shown as additional evidences for things proven already. Hence, having proven by other means, we mention some typical elements that support a 33 A.D crucifixion. The typical study ‘Three Festivals’ published on a previous issue of Grace is based on a 33 A.D crucifixion (See Grace – Blossom 18:July 09, paras 05,06). Many other typical elements support the conclusions reached in this issue. They were discussed in another issue of Grace (See Grace – Blossom 11:January 09, para 06). In the end, an incredible scientific evidence that leaves no scope for doubts and confirms 33 A.D as the crucifixion year is presented. Biblical records indicate that an eclipse happened on the day of crucifixion (Matthew 27:45, Mark 15:33, Luke 23:44, Acts 2:16-22). In 2003 A.D, two astronomers (Liviu Mircea & Tiberiu Oproiu) of the Astronomic Observatory Institute in Cluj, Romania conducted a research to find out the exact year of the crucifixion. They found out based on scientific calculations that between the years 26 A.D – 35 A.D, only on the Nisan 14 (April 3) of 33 A.D, an eclipse was visible in Jerusalem and thereby matching biblical records. Based on it, they declared 33 A.D as the crucifixion year. You can check this at http://www.crosswalk.com/news/religiontoday/1199440/page2/. Infact, names of many other scientific researchers who have also come to the same conclusion can also be given. Hence, Bible, History and 21st century science, join together to confirm that Christ died on the afternoon of Nisan 14 (April 3) of 33 A.D. Pause and Reflect! How wonderful that scientific research also confirms the eclipse recorded in the biblical narrative of crucifixion!
(10) We learnt how to link Bible and history, using biblical historical markers. We hope that this issue prepared and encouraged you to indulge in such research. We attempt such issues periodically because of our belief that prophetic knowledge is very important for the begotten and an aim of Grace has been to make relevant information reach the household of faith. Our approach was based solely on historical markers in the Bible. Also, all the historical details used have been taken from credible sources. Advances in history are a fulfilment of the ‘knowledge shall increase’ of Daniel 12:4. Hence, we need not be afraid of new historical findings. They only shed more light on prophecies. The fact that history, science and biblical records match strengthens our faith. In that regard, this issue itself is a testimony to the nearness of the Kingdom of God wherein history and science will fully attest to Biblical truths. Amen.
Do remember to read the ‘Appendix’ attached with this issue regarding the same topic!