Bible Metrics: When Did Jesus Die? What Time, and what Date?

It’s truly wonderful when our hearts are stirred with curiosity about the most pivotal moment in history. So many sincere people find themselves asking questions like: when did Jesus die? What time did Jesus die, exactly? What year did Jesus die? When was Jesus crucified, and what day did Jesus die?

These aren’t questions of doubt, but often signs of a heart wanting to connect more deeply. Even the specific day Jesus was crucified and how long did it take for Jesus to die on the cross are questions that come from a place of seeking understanding.

Exploring these questions isn’t about getting lost in confusion; it’s about uncovering the richness of God’s amazing plan, anchored in real history, and finding even greater hope and faith in the process!

What Year Did Jesus Die for Us? (Exploring AD 30 vs. AD 33)

Isn’t it amazing that God didn’t leave the most important events in history shrouded in mystery or legend? He grounded them right here in time, giving us clues within the scriptures and history itself.⁵ While the Bible doesn’t give us the year of the crucifixion like a date on a calendar ⁵, the evidence we do have lets smart people narrow down the possibilities quite a bit. Most researchers agree that the two most likely years are AD 30 or AD 33.¹ Let’s look at the clues together, seeing how different pieces of evidence fit together like a beautiful puzzle.

First, a really important historical marker is that Jesus was tried and crucified when Pontius Pilate was the Roman governor (or prefect) of Judea. All four Gospels and even the Roman historian Tacitus confirm this.² History tells us Pilate was in charge from AD 26 to AD 36.⁴ Right away, that gives us a ten-year window, a solid historical frame to work within.

Second, Luke, who was known for paying close attention to historical details, gives us another vital clue. He tells us that John the Baptist started his ministry “in the fifteenth year of the reign of Tiberius Caesar” (Luke 3:1–3, cited in ⁵). Tiberius became the emperor after Augustus died, and his reign officially started in August of AD 14.⁵ Now, figuring out that fifteenth year depends on exactly how you count, but it most likely falls somewhere in AD 28–29.⁵ This is super important because it sets the time for John’s ministry, which came just before Jesus started His. Some have tried to push this date earlier by suggesting Tiberius ruled alongside Augustus before AD 14, which could make an AD 30 crucifixion possible even if Jesus had a longer ministry. But honestly, there isn’t strong historical proof for that shared rule idea.⁵ So, dating John’s start to AD 28/29 seems like a strong anchor point.

Third, we need to think about when Jesus started His ministry and how long it lasted (this connects to question 4!). The Gospels show Jesus began His public work after John the Baptist.⁵ So, if John started around AD 28/29, Jesus probably began His ministry in AD 29 or maybe early AD 30.⁵ A key piece here is how long Jesus’ ministry was. The Gospel of John mentions Jesus going to Jerusalem for at least three different Passover festivals while He was teaching and healing (John 2:13, John 6:4, John 11:55 – cited in ²). Think about that – a ministry covering three Passovers needs to be at least two full years long. If Jesus started in AD 29, those three Passovers would likely be in the springs of AD 30, AD 31, and AD 32 at the earliest. This makes a crucifixion in the spring of AD 30 seem very unlikely, maybe even impossible.⁵ But, if His ministry was closer to three or three and a half years (maybe even involving four Passovers), starting in AD 29, the final Passover would naturally land in the spring of AD 33.⁵ This fits perfectly! The start date from Tiberius’s reign and the ministry length from John’s Gospel work together beautifully to favor AD 33.

Fourth, let’s look at the stars! The Gospels all agree Jesus died on a Friday (the “day of preparation” before the Sabbath) around the time of the Passover festival.⁴ Using amazing astronomical calculations, scientists can figure out when the Passover date (either Nisan 14 or 15 on the Jewish lunar calendar) actually fell on a Friday during Pilate’s time (AD 26–36). Guess what? These calculations point to only two really strong possibilities: April 7, AD 30, and April 3, AD 33.² Isn’t that incredible? Astronomy narrows it down dramatically, matching the two main years we were already considering!

Fifth, there’s another amazing clue from the heavens. Weeks after the crucifixion, on the day of Pentecost, the Apostle Peter quoted the prophet Joel, talking about signs in the sky, including the sun turning dark and “the moon to blood” (Acts 2:20). Some scholars believe this refers to a lunar eclipse seen around the time Jesus died.³ And incredibly, astronomical calculations confirm that a partial lunar eclipse, which would have looked reddish (like a “blood moon”) especially as it rose already partly eclipsed, was visible from Jerusalem on the evening of Friday, April 3, AD 33.³ There wasn’t a similar eclipse around Passover time in AD 30. This gives powerful, independent scientific support for the AD 33 date. Wow!

Sixth, even Roman politics might offer a subtle hint. The Gospels show the Jewish leaders successfully pressuring a hesitant Pilate by mentioning Caesar (“If you let this man go, you are no friend of Caesar,” John 19:12). Some historians think this situation makes more sense after AD 31.² Before then, Pilate had the support of a powerful, anti-Semitic figure in Rome named Lucius Sejanus. But after Tiberius had Sejanus executed for treason in October AD 31, Pilate lost his protector and would likely have been much more careful about being accused of disloyalty. This political climate, where Pilate might have been more cautious, fits the Gospel story better if it happened in AD 33 rather than AD 30, when Sejanus was still powerful.² It just shows how even world events can weave into God’s perfect plan.

So, what’s the conclusion on the year? While good people and scholars still discuss both AD 30 and AD 33 ⁵, when you put all the clues together – the timing of Tiberius’s reign, the need for a ministry longer than two years based on John’s Passovers, the Friday Passover calculations, that unique lunar eclipse, and maybe even the political situation in Rome – they all point strongly towards Friday, April 3, AD 33 as the most likely date for the crucifixion.² How amazing is it that through all these different clues—history books, the Bible, star charts, politics—we can potentially pinpoint this world-changing event with such confidence!

Table: AD 30 vs. AD 33 – Comparing the Evidence

Argument	Support/Implication for AD 30	Support/Implication for AD 33
Tiberius’s 15th Year (Luke 3:1)	Requires co-regency theory or very short ministry	Fits standard reign count (AD 14 start)
Ministry Length (John’s Passovers)	Difficult to fit 3+ Passovers after AD 28/29 start	Comfortably accommodates 3+ Passovers (approx. 3-year ministry)
Friday Passover Dates (Astronomical)	Possible (April 7, AD 30)	Possible (April 3, AD 33)
Lunar Eclipse (“Moon to Blood” – Acts 2:20)	No corresponding Passover eclipse	Fits partial lunar eclipse visible at moonrise (April 3, AD 33)
Sejanus Affair (Pilate’s Political Situation)	Pilate likely felt more secure under Sejanus’s protection	Pilate’s depicted fear/caution aligns better with post-Sejanus fall (after AD 31)

Which Day of the Week did Jesus Die? (Friday, Thursday, or Wednesday?)

For centuries, believers all over the world have solemnly remembered “Good Friday” as the day Jesus died. This tradition isn’t just something people made up; it’s deeply rooted in the Gospel accounts themselves.

The case for Friday is very strong. All four Gospels tell us Jesus was crucified on the “day of preparation” (the Greek word is paraskeue), which happened right before a Sabbath day (Matthew 27:62; Mark 15:42; Luke 23:54; John 19:14, 31, 42 – cited in ⁸). In Jewish life back then, this “preparation day” was the common term for Friday. It was the day people got ready for the weekly Sabbath, which started at sunset on Friday and ended at sunset on Saturday. Since observant Jews wouldn’t work on the Sabbath, they did necessary things like cooking ahead of time on Friday.⁸ Mark 15:42 makes it crystal clear: “It was Preparation Day (that is, the day before the Sabbath).”

So why does anyone question Friday? The main reason comes from Jesus’ own words in Matthew 12:40: “For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth”.⁹ If Jesus died Friday afternoon and rose early Sunday morning, how does that fit “three days and three nights”? This question leads some people to suggest the crucifixion must have happened earlier, maybe Thursday or even Wednesday, to get a literal 72 hours in the tomb.⁹

But understanding how people thought about time and used language back then helps clear this up. First, they often used “inclusive reckoning,” meaning any part of a day could be counted as a whole day.⁹ Using this method, the time in the tomb counts like this: Day 1 (part of Friday), Day 2 (all of Saturday), Day 3 (part of Sunday). That fits the description “three days.” It’s like saying you were gone for “three days” even if you left late Friday and came back early Sunday. Second, it’s really significant that the Gospels also often record Jesus saying He would rise “on the third day” (Matthew 16:21; Luke 9:22; Luke 24:21, 46 – cited in ⁹). This phrasing fits perfectly with a Friday crucifixion and Sunday resurrection using that inclusive counting. Sunday is the third day after Friday! Third, the reference to Jonah and “three days and three nights” might be a common way of speaking, an idiom, emphasizing how certain and significant the time in the grave would be, mirroring Jonah’s time in the fish, rather than demanding exactly 72 hours.¹⁴ Jonah wasn’t dead, but he was confined ¹⁶; Jesus was confined by death. The focus could be on the similar duration and the divine sign, not stopwatch timing.

There’s also the mention in John 19:31 that the Sabbath after the crucifixion was a “high day”.¹⁰ Passover week could have both the regular weekly Sabbath (always Saturday) and special festival Sabbaths (like the first day of the Feast of Unleavened Bread, Nisan 15). These festival Sabbaths were “high days” and could fall on any day of the week.⁹ Those who favor a Thursday or Wednesday crucifixion suggest the “preparation” was for this festival Sabbath, not the weekly one. If Nisan 15 was on a Friday that year, the preparation (and crucifixion) would be Thursday.⁹ If Nisan 15 was on a Thursday, the preparation would be Wednesday.¹⁵ This allows for more time in the tomb. Some also point to the women buying spices after a Sabbath (Mark 16:1) but before going to the tomb early Sunday (Luke 23:56) as proof of two Sabbaths that week (a festival one, then Friday for shopping, then the weekly one).⁹ However, Mark 15:42 seems very specific, calling it the preparation day “before the [weekly] Sabbath”.⁹ And even if the “high day” (Nisan 15) happened to be the same day as the weekly Sabbath (Saturday), the preparation day before it would still be Friday.¹⁶

So, what’s the conclusion on the day? While the desire to be very literal about “three days and three nights” leads some to explore Thursday or Wednesday ⁹, the overwhelming evidence from the Gospels points strongly to the traditional Friday timing.⁸ The clear statements about the “day of preparation before the Sabbath,” understanding Jewish ways of counting time, and the “on the third day” prophecies all make Friday the most sensible conclusion based on the text and history. God’s timing, even if expressed a bit differently than we might today, was absolutely precise and full of purpose.

What Time Did the Crucifixion Begin? (Understanding the “Third” and “Sixth” Hours)

Figuring out the exact hour the crucifixion started involves looking at slightly different time references in the Gospels.

Mark’s Gospel gives a specific time: “It was the third hour when they crucified him” (Mark 15:25, cited in ²¹). In the Jewish way of keeping time used in Matthew, Mark, and Luke, hours were usually counted from sunrise (around 6:00 AM). So, the “third hour” would be about 9:00 AM in our modern time.²¹

But John’s Gospel, describing the moment Pilate presented the beaten Jesus to the crowd (“Behold the man!”) right before sending Him off to be crucified, says, “Now it was the day of Preparation for the Passover; it was about the sixth hour” (John 19:14, cited in ²¹). If John was also using Jewish time, the “sixth hour” would be 12:00 Noon. This seems like a conflict: How could Jesus still be on trial around noon if Mark says He was already crucified at 9:00 AM?

People have discussed this for centuries, and there are good explanations. A very common and sensible one is that John, perhaps writing later for a wider audience including Romans, used the Roman way of counting hours, which started at midnight (like we do today).¹⁸ In Roman time, the “sixth hour” would be 6:00 AM. This solves the problem beautifully! Pilate finished the trial and sentenced Jesus around 6:00 AM (John’s time). Then, the events that followed – the soldiers mocking Him, the walk to Golgotha (carrying the heavy crossbeam), and getting ready for the crucifixion – would have taken time, leading to Jesus actually being nailed to the cross around 9:00 AM (Mark’s “third hour”). While some scholars question if John would switch time systems ²², this is a widely accepted way to see harmony.

Another important thing to remember is that precise timekeeping is modern. Back then, time was often told by the sun’s position, and terms like “third,” “sixth,” or “ninth” hour often meant general periods of the day, not exact moments.²² An event happening mid-morning, maybe 10:00 or 10:30 AM, could reasonably be called “the third hour” (the 9 AM to noon block) by one person, and “about the sixth hour” (approaching the noon block) by another focusing on the trial ending just before.²² John even uses the word “about” (Greek hos), showing it was an estimate.²⁷ The difference might just be how people talked about time back then. Even the great early Christian thinker Augustine wrestled with this, suggesting maybe the “third hour” was when the Jews verbally demanded crucifixion, and the “sixth hour” was when the soldiers physically did it, or maybe John’s “sixth hour” counted from the start of Passover preparations the night before.²⁹

So, what’s the conclusion on the start time? Looking at all the evidence, the most likely timeline is that the final parts of Jesus’ trial finished early in the morning (maybe around John’s “sixth hour” if using Roman time, 6:00 AM). The whole process leading to the physical crucifixion, including the journey to Golgotha, finished around the third hour (9:00 AM), just as Mark recorded. The apparent difference between Mark and John probably comes either from John using Roman time or just the normal way people estimated time back then.

At What Hour Did Jesus Declare “It Is Finished”?

While there’s some discussion about when the crucifixion started, the Gospels are remarkably consistent about the time Jesus’ earthly life ended.

Matthew, Mark, and Luke all agree on the time of Jesus’ death. They record that He “cried out again with a loud voice, and yielded up His spirit” at or “about the ninth hour” (Matthew 27:45-50; Mark 15:34-37; Luke 23:44-46 – cited frequently, e.g.⁸).

Using the Jewish way of counting hours from sunrise (around 6:00 AM), the “ninth hour” matches 3:00 PM in our modern time.⁸

Something dramatic and supernatural happened in the hours leading up to His death. All three Synoptic Gospels report an unusual darkness covering the whole land starting at the sixth hour (12:00 Noon) and lasting until the ninth hour (3:00 PM), the very moment He died (Matthew 27:45; Mark 15:33; Luke 23:44 – cited frequently, e.g.¹⁸). This three-hour darkness adds a layer of cosmic importance to His final moments.

This specific time, the ninth hour (3:00 PM), was incredibly meaningful in Jewish religious life. It was the traditional time for the daily evening sacrifice and prayers offered in the Jerusalem Temple (Acts 3:1 mentions Peter and John going to the Temple at this hour).¹⁸ How profound that Jesus, the ultimate, final sacrifice for sins, breathed His last at this very hour of prayer and sacrifice! Also, as we discussed (in Question 3), if the crucifixion happened on Nisan 14 (the Day of Preparation), the ninth hour (3:00 PM) was exactly the time the Passover lambs were being killed by the priests in the Temple for the Passover meal that evening.⁴ The parallel is stunning and clearly intended by God: the Lamb of God died at the exact time the symbolic lambs, which pointed to Him, were being slain.

Therefore, the scriptural evidence is strong and unified: Jesus died on the cross around 3:00 PM (the ninth hour). This moment, happening at the end of a three-hour supernatural darkness and lining up perfectly with key times in Jewish worship and the Passover ritual, was filled with divine significance, marking the completion of His work to save us (“It is finished!” – John 19:30).

How Many Hours Did Jesus Endure the Cross?

Now that we know the likely start time and the definite time of death, we can estimate how long Jesus physically hung on the cross.

Based on Mark saying the crucifixion began at the “third hour” (9:00 AM) and the consistent reports of Jesus dying at the “ninth hour” (3:00 PM), the simple calculation shows Jesus endured the physical agony of the cross for approximately six hours.¹⁸

Some people point out that ancient cultures sometimes counted inclusively, meaning they counted the starting point as the first unit.²¹ If 9:00 AM is counted as the first hour of suffering, then 10:00 AM is the second, 11:00 AM the third, 12:00 PM the fourth, 1:00 PM the fifth, 2:00 PM the sixth, and 3:00 PM becomes the seventh hour.²¹ This gives a duration of seven hours. Since the number seven in the Bible often represents completion and perfection, seeing Jesus’ time on the cross as “seven hours” could symbolically show the perfect completion of His sacrifice.²¹ While that’s an interesting thought based on ancient counting, the most straightforward understanding is the six hours we get from our usual way of measuring the interval.¹⁸

It’s so important to remember, though, that Jesus’ suffering (His Passion) started long before the cross. It included the agony in the Garden of Gethsemane, the betrayal, the unfair trials during the night, the horrific scourging by Roman soldiers (which could kill people on its own), the mocking, and the painful walk to Golgotha.³⁰ Those six hours on the cross were the final stage of a much longer period of intense suffering – physical, emotional, and spiritual.

Death by crucifixion was designed to be slow and torturous, often lasting days, usually ending when the person couldn’t push up to breathe anymore.³¹ The fact that Jesus died after about six hours was actually quite fast, and it even surprised Pilate (Mark 15:44). This might have been because of the terrible injuries and blood loss He’d already suffered, especially from the scourging ³¹, and also because of the immense spiritual weight He carried, bearing the sins of the entire world.

So, in conclusion, Jesus physically endured the unimaginable pain of crucifixion for approximately six hours, from about 9:00 AM until His death at 3:00 PM. Whether we see it as six hours or symbolically as seven, these hours represent the time of His ultimate sacrifice, when He took the penalty for all our sins upon Himself.

What Did the Earliest Christians (Church Fathers) Say About the Date?

It’s natural to wonder what the very first Christians, those living not long after the apostles, thought about the timing of the crucifixion. When we look at the writings of these early leaders, often called the “Church Fathers,” we see they were interested in this question, but they came up with different answers. This tells us that a single, exact date wasn’t perfectly passed down from the very beginning.

These early Christian writers did think about the timeline of Jesus’ life and death, but they often reached different dates using various ways of calculating, interpreting scripture, thinking symbolically, or based on the historical information they had.³⁷ There wasn’t one single date everyone agreed on right away.

For example, Tertullian, who lived around 160–220 AD, is often linked with the date March 25, AD 29.³ This date had special meaning for some early Christians. However, modern calculations show Passover in AD 29 was in April, not March, making Tertullian’s specific date unlikely based on astronomy.³⁷ 

Hippolytus of Rome (around 170–235 AD) also suggested Friday, March 25, AD 29.³ Clement of Alexandria (around 150–215 AD) gave various possible dates using the Egyptian calendar, perhaps trying to line up different calendar systems ³⁹, possibly hinting at a crucifixion around AD 30 or 31 but without giving a firm date in the available snippets.¹⁹ 

Julius Africanus (around 160–240 AD) rejected the AD 29 date ³⁸ and mentioned a historian named Thallus who tried (incorrectly) to explain the darkness at the crucifixion as a solar eclipse.⁴³

Eusebius of Caesarea (around 263–339 AD), a famous church historian, is sometimes linked with an AD 31 date ³⁸ and mentioned another historian, Phlegon, who wrote about darkness and earthquakes around Pilate’s time, possibly near AD 33 ⁴³, though Eusebius didn’t focus heavily on pinpointing the exact year.⁴⁵ 

Augustine of Hippo (354–430 AD), a giant of theology, seemed more interested in making sure the different Gospel accounts fit together, especially the time difference between Mark and John (the “third” vs. “sixth” hour) ²⁹, rather than settling on a specific year.

Even though they didn’t agree on the exact year, these early writers generally agreed on the basic facts from the Gospels: the crucifixion happened on a Friday ⁴, during the Passover season ⁴, when Pontius Pilate was governor.

The different dates they proposed show that figuring out the precise year was complicated even back then. They were working with the same basic information we have today but interpreted things like reigns, ministry length, and calendars differently. This shouldn’t shake our faith; instead, it shows that the most important thing—the reality of Christ’s death and resurrection—was their unwavering focus, more than the exact calendar date.

Table: Views of Key Church Fathers on Crucifixion Timing

Church Father	Proposed/Implied Year	Proposed/Implied Date/Day	Key Reasoning/Note
Tertullian (c. 160-220)	AD 29	March 25 / Friday	Symbolic date; Age 30 death; Reign calculations (problematic)
Hippolytus (c. 170-235)	AD 29	March 25 / Friday	Tiberius’s 18th year (calc. debated); Age 33 death (inconsistent)
Clement of Alex. (c. 150-215)	AD 30/31? (Indirect)	Vague / Passover	Egyptian calendar dates; Ministry start AD 29?
Eusebius (c. 263-339)	AD 31?	Passover	Historical references (Phlegon); Prophecy fulfillment (AD 70)
Augustine (354-430)	N/A (Harmonizer)	Friday / Passover	Focused on Gospel harmony (e.g., Mark/John time discrepancy)

The early Church Fathers did think about the timing of the crucifixion and offered various dates, often AD 29 or the early AD 30s. Their different conclusions highlight the historical complexities, but together, their writings confirm the core biblical story of a Friday crucifixion during Passover week under Pontius Pilate.

How Many Years Ago Did Jesus Die?

Now that we’ve seen the strong evidence pointing to the likely date of the crucifixion, we can get a sense of how much time has passed since that incredible moment.

If we use the date that the evidence most strongly supports, Friday, April 3, AD 33, as our starting point, we can do a simple calculation. To find out roughly how many years have gone by, just subtract 33 from the current year. So, if we use 2024 as our current year:

2024−33=1991

Based on the most likely date, Jesus’ death on the cross happened approximately 1,991 years ago (as of 2024).

Just take a moment and let that sink in. For almost two thousand years, the power that was unleashed by what happened on that specific Friday afternoon has been echoing through history. It has transformed countless lives, shaped entire civilizations, offered unending hope, and inspired incredible acts of love and sacrifice all around the world. Friend, this is so much more than just an old date on a calendar; it marks the turning point for all eternity.

Knowing roughly how long ago this happened helps connect our modern world to the real history of Jesus. It links us back to the actual person, Jesus Christ, who walked this earth, taught, healed, suffered, and died – and we believe He did it all for us. It shows God’s amazing faithfulness in preserving the message of the Gospel and keeping His Church strong through nearly twenty centuries of history.

So, almost 2,000 years have passed since Jesus hung on that cross. Yet, the impact of His sacrifice, the power of His resurrection, and the hope He offers are just as real, just as relevant, and just as life-changing today as they were back then. This lasting legacy is an incredible testament to the depth of God’s love and the eternal importance of what Jesus did on the cross.

Conclusion: The Unshakeable Truth and Everlasting Hope

Wow, what an illuminating journey we’ve taken through history, scripture, and even the stars! We’ve seen how different clues—the records of Roman rulers, the details in the Gospels, the precision of astronomical events, and the writings of early Christians—all weave together beautifully. This amazing convergence points strongly towards Jesus Christ being crucified around 3:00 PM on Friday, April 3, AD 33, after He had ministered publicly for about three years. The approximately six hours He spent physically on the cross happened during the Passover festival, powerfully fulfilling ancient prophecies and symbols that identified Him as the Lamb of God.

While good people and scholars might continue to explore the fascinating details and finer points of the timeline—like discussing Nisan 14 versus Nisan 15, or exactly how Mark’s “third hour” and John’s “sixth hour” fit together—let’s never lose sight of the foundational truths, my friend. The core historical facts are incredibly solid: Jesus of Nazareth lived, He preached about God’s kingdom, He was executed by crucifixion under Pontius Pilate during the reign of Tiberius Caesar, and He died.¹ These facts are confirmed by multiple independent sources, both inside and outside the New Testament.¹

But ultimately, the power that changes lives in the story of the crucifixion comes not just from the when, but profoundly from the why. Understanding the historical timing helps us appreciate how carefully God planned everything and how real the event was. But the hope, the forgiveness, and the new life that Christianity offers come from believing that Jesus died as the payment for our sins, defeated death by rising again, and opened the way for us to have a restored relationship with God.¹

So, be encouraged today! The Christian faith isn’t based on myths or legends; it’s anchored in real historical events that happened in real time and space. Exploring the details of the crucifixion timeline shouldn’t lead to confusion or doubt. Instead, let it fill you with awe at God’s intricate, loving, and perfectly timed plan unfolding right in the middle of human history. Let the reality of Jesus’ sacrifice, offered nearly two thousand years ago on a specific Friday afternoon, fill your heart with fresh gratitude, unshakeable hope, deep peace, and a renewed sense of purpose for living your best life today. He endured it all, according to this faith, because He loves you.