If there was a car accident pileup that kills 12 people would you say it didn't happen because the witnesses give a different time of day that it happened? Just answer the question with a yea or na. If you want an eternal source, I will have to research it, but here is some of what I have found. Have you?
Many modern scholars consider the baptism of Jesus and his crucifixion to be two historically certain facts about him. James Dunn states that these "two facts in the life of Jesus command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical facts" that they are often the starting points for the study of the historical Jesus. Bart Ehrman states that the crucifixion of Jesus on the orders of Pontius Pilate is the most certain element about him. John Dominic Crossan states that the crucifixion of Jesus is as certain as any historical fact can be. Eddy and Boyd state that it is now "firmly established" that there is non-Christian confirmation of the crucifixion of Jesus.
Craig Blomberg states that most scholars in the third quest for the historical Jesus consider the crucifixion indisputable. But, while scholars agree on the historicity of the crucifixion, they differ on the reason and context for it, e.g., both E. P. Sanders and Paula Fredriksen support the historicity of the crucifixion, but contend that Jesus did not foretell his own crucifixion, and that his prediction of the crucifixion is a Christian story. Christopher M. Tuckett states that, although the exact reasons for the death of Jesus are hard to determine, one of the indisputable facts about him is that he was crucified. Geza Vermes also views the crucifixion as a historical event but provides his own explanation and background for it.
John P. Meier views the crucifixion of Jesus as historical fact and states that based on the criterion of embarrassment Christians would not have invented the painful death of their leader. Meier states that a number of other criteria, e.g., the criterion of multiple attestation (i.e., confirmation by more than one source), the criterion of coherence (i.e., that it fits with other historical elements) and the criterion of rejection (i.e., that it is not disputed by ancient sources) help establish the crucifixion of Jesus as a historical event.
Although almost all ancient sources relating to crucifixion are literary, the 1968 archeological discovery just northeast of Jerusalem of the body of a crucified man dated to the 1st century provided good confirmatory evidence of the gospel accounts of crucifixion . The crucified man was identified as Yohan Ben Ha'galgol and probably died about 70 AD, around the time of the Jewish revolt against Rome. The analyses at the Hadassah Medical School estimated that he died in his late 20s. These studies also showed that the man had been crucified in a manner resembling the Gospel accounts. Another relevant archaeological find, which also dates to the 1st century AD, is an unidentified heel bone with a spike discovered in a Jerusalem gravesite, now held by the Israel Antiquities Authority and displayed in the Israel Museum.
The earliest detailed accounts of the death of Jesus are contained in the four canonical gospels. There are other more implicit references in the New Testament epistles. In the synoptic gospels, Jesus predicts his death in three separate episodes.
Bronzino's depiction of the Crucifixion with 3 nails, no ropes, and a hypopodium standing support, c. 1545.
According to all four gospels, Jesus was brought to the "Place of a Skull" and crucified with two thieves, with the charge of claiming to be "King of the Jews", and the soldiers divided his clothes before he bowed his head and died. Following his death, Joseph of Arimathea requested the body from Pilate, which Joseph then placed in a new garden tomb.
The three Synoptic gospels also describe Simon of Cyrene bearing the cross, the multitude mocking Jesus along with the thieves/robbers/rebels, darkness from the 6th to the 9th hour, and the temple veil being torn from top to bottom. The Synoptics also mention several witnesses, including a centurion, and several women who watched from a distance two of whom were present during the burial.
Luke is the only gospel writer to omit the detail of sour wine mix that was offered to Jesus on a reed, while only Mark and John describe Joseph actually taking the body down off the cross.
There are several details that are only found in one of the gospel accounts. For instance, only Matthew's gospel mentions an earthquake, resurrected saints who went to the city and that Roman soldiers were assigned to guard the tomb, while Mark is the only one to state the actual time of the crucifixion (the third hour, or 9 am) and the centurion's report of Jesus' death. The Gospel of Luke's unique contributions to the narrative include Jesus' words to the women who were mourning, one criminal's rebuke of the other, the reaction of the multitudes who left "beating their breasts", and the women preparing spices and ointments before resting on the Sabbath. John is also the only one to refer to the request that the legs be broken and the soldier's subsequent piercing of Jesus' side (as fulfillment of Old Testament prophecy), as well as that Nicodemus assisted Joseph with burial.
According to canonical Gospels, Jesus rose from the dead after three days and appeared to his Disciples on different occasions during a forty-day period before ascending to heaven. The account given in Acts of the Apostles, which says Jesus remained with the apostles for forty days, appears to differ from the account in the Gospel of Luke, which makes no clear distinction between the events of Easter Sunday and the Ascension. However, most biblical scholars agree that St. Luke also wrote the Acts of the Apostles as a follow-up volume to his Gospel account, and the two works must be considered as a whole.
In Mark, Jesus is crucified along with two rebels, and the day goes dark for three hours. Jesus calls out to God, then gives a shout and dies. The curtain of the Temple is torn in two. Matthew follows Mark, adding an earthquake and the resurrection of saints. Luke also follows Mark, though he describes the rebels as common criminals, one of whom defends Jesus, who in turn promises that he (Jesus) and the criminal will be together in paradise. Luke portrays Jesus as impassive in the face of his crucifixion. John includes several of the same elements as those found in Mark, though they are treated differently.
Other accounts and references
See also: Josephus on Jesus and Tacitus on Christ
An early non-Christian reference to the crucifixion of Jesus is likely to be Mara Bar-Serapion's letter to his son, written sometime after AD 73 but before the 3rd century AD. The letter includes no Christian themes and the author is presumed to be a pagan. The letter refers to the retributions that followed the unjust treatment of three wise men: Socrates, Pythagoras, and "the wise king" of the Jews. Some scholars see little doubt that the reference to the execution of the "king of the Jews" is about the crucifixion of Jesus, while others place less value in the letter, given the possible ambiguity in the reference.
In the Antiquities of the Jews (written about 93 AD) Jewish historian Josephus, stated (Ant 18.3) that Jesus was crucified by Pilate, writing that:
Now there was about this time Jesus, a wise man, ... He drew over to him both many of the Jews and many of the Gentiles ... And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross ...
Most modern scholars agree that while this Josephus passage (called the Testimonium Flavianum) includes some later interpolations, it originally consisted of an authentic nucleus with a reference to the execution of Jesus by Pilate. It is notable that Josephus and other historians didn't live during Jesus' lifetime. 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.
Early in the second century another reference to the crucifixion of Jesus was made by Tacitus, generally considered one of the greatest Roman historians. Writing in The Annals (c. 116 AD), Tacitus described the persecution of Christians by Nero and stated (Annals 15.44) that Pilate ordered the execution of Jesus:
Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus.
Scholars generally consider the Tacitus reference to the execution of Jesus by Pilate to be genuine, and of historical value as an independent Roman source. Eddy and Boyd state that it is now "firmly established" that Tacitus provides a non-Christian confirmation of the crucifixion of Jesus.
Another possible reference to the crucifixion ("hanging" cf. Luke 23:39; Galatians 3:13) is found in the Babylonian Talmud:
On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, 'He is going forth to be stoned because he has practised sorcery and enticed Israel to apostasy. Anyone who can say anything in his favour, let him come forward and plead on his behalf.' But since nothing was brought forward in his favour he was hanged on the eve of the Passover!
—Sanhedrin 43a, Babylonian Talmud (Soncino Edition)
Although the question of the equivalence of the identities of Yeshu and Jesus has at times been debated, many historians agree that the above passage is likely to be about Jesus, Peter Schäfer stating that there can be no doubt that this narrative of the execution in the Talmud refers to Jesus of Nazareth. Robert Van Voorst states that the Sanhedrin 43a reference to Jesus can be confirmed not only from the reference itself, but from the context that surrounds it.
In opposition to the vast majority of Biblical and mainstream scholarship, Muslims maintain that Jesus was not crucified and that he was not killed by any other means. They hold this belief based on various interpretations of Quran 4:157–158 which states: "they killed him not, nor crucified him, but so it was made to appear to them [or it appeared so unto them], ... Nay, Allah raised him up unto Himself".
Some early Christian Gnostic sects, believing Jesus did not have a physical substance, denied that he was crucified. In response, Ignatius of Antioch insisted that Jesus was truly born and was truly crucified and wrote that those who held that Jesus only seemed to suffer only seemed to be Christians.