There is no consensus regarding the exact date of the crucifixion of Jesus, although it is generally agreed by biblical scholars that it was on a Friday on or near Passover (Nisan 14), during the governorship of Pontius Pilate (who ruled AD 26–36).^[85] Various approaches have been used to estimate the year of the crucifixion, including the canonical Gospels, the chronology of the life of Paul, as well as different astronomical models. Scholars have provided estimates in the range AD 30–33,^{[86][87][88][10]} with Rainer Riesner stating that “the fourteenth of Nisan (7 April) of the year 30 AD is, apparently in the opinion of the majority of contemporary scholars as well, far and away the most likely date of the crucifixion of Jesus.”^[89] Another preferred date among scholars is Friday, 3 April, AD 33.^[90][91]

The consensus of scholarship is that the New Testament accounts represent a crucifixion occurring on a Friday, but a Thursday or Wednesday crucifixion have also been proposed.^[92] Some scholars explain a Thursday crucifixion based on a “double sabbath” caused by an extra Passover sabbath falling on Thursday dusk to Friday afternoon, ahead of the normal weekly Sabbath.^[93] Some have argued that Jesus was crucified on Wednesday, not Friday, on the grounds of the mention of “three days and three nights” in Matthew 12:40 before his resurrection, celebrated on Sunday. Others have countered by saying that this ignores the Jewish idiom by which a “day and night” may refer to any part of a 24-hour period, that the expression in Matthew is idiomatic, not a statement that Jesus was 72 hours in the tomb, and that the many references to a resurrection on the third day do not require three literal nights.^[94]

In Mark 15:25 crucifixion takes place at the third hour (9 a.m.) and Jesus’s death at the ninth hour (3 p.m.).^[95] In John 19:14 Jesus is still before Pilate at the sixth hour.^[96] Scholars have presented a number of arguments to deal with the issue, some suggesting a reconciliation, e.g., based on the use of Roman timekeeping in John, since Roman timekeeping began at midnight and this would mean being before Pilate at the 6th hour was 6 a.m., yet others have rejected the arguments.^[96][97][98] Several scholars 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, and time was often approximated to the closest three-hour period.^{[96][99][100]}