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AD 26
AD 26
AD 26
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Millennium
1st millennium
Centuries
Decades
Years
AD 26 by topic
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AD 26 in various calendars
Gregorian calendarAD 26
XXVI
Ab urbe condita779
Assyrian calendar4776
Balinese saka calendarN/A
Bengali calendar−568 – −567
Berber calendar976
Buddhist calendar570
Burmese calendar−612
Byzantine calendar5534–5535
Chinese calendar乙酉年 (Wood Rooster)
2723 or 2516
    — to —
丙戌年 (Fire Dog)
2724 or 2517
Coptic calendar−258 – −257
Discordian calendar1192
Ethiopian calendar18–19
Hebrew calendar3786–3787
Hindu calendars
 - Vikram Samvat82–83
 - Shaka SamvatN/A
 - Kali Yuga3126–3127
Holocene calendar10026
Iranian calendar596 BP – 595 BP
Islamic calendar614 BH – 613 BH
Javanese calendarN/A
Julian calendarAD 26
XXVI
Korean calendar2359
Minguo calendar1886 before ROC
民前1886年
Nanakshahi calendar−1442
Seleucid era337/338 AG
Thai solar calendar568–569
Tibetan calendarཤིང་མོ་བྱ་ལོ་
(female Wood-Bird)
152 or −229 or −1001
    — to —
མེ་ཕོ་ཁྱི་ལོ་
(male Fire-Dog)
153 or −228 or −1000

AD 26 (XXVI) was a common year starting on Tuesday of the Julian calendar, the 26th Year of the Anno Domini (AD) designation, the 26th year of the 1st millennium, the 26th year of the 1st century, and the 6th year of the 3rd decade. At the time, it was known as the Year of the Consulship of Lentulus and Sabinus (or, less frequently, year 779 Ab urbe condita). The denomination AD 26 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.

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AD 26

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AD 26 (XXVI) was a common year starting on Friday in the , falling within the reign of Roman Emperor , during which he withdrew to , effectively leaving administration of the empire to his prefect . In the Roman province of Judaea, Pontius Pilate was appointed as prefect, overseeing the region from approximately this year until AD 36. This period also aligns with traditional estimates for the start of Jesus of Nazareth's public ministry, beginning with his baptism by John the Baptist in the Jordan River around AD 26 or 27. In China, the year occurred early in the , established just the prior year under , marking a phase of consolidation following the interregnum of 's . The year reflects broader tensions in the Roman world, with Tiberius's seclusion amplifying Sejanus's influence amid growing imperial intrigue. Pilate's tenure as prefect introduced administrative changes in Judaea, including the introduction of Roman standards into Jerusalem, which sparked local unrest due to perceived violations of Jewish religious sensitivities. In the context of early Christianity, the baptism of Jesus is depicted in the Gospels as a pivotal event inaugurating his preaching and miracles, setting the stage for the movement's expansion despite Roman oversight. Eastern Han China, meanwhile, focused on restoring Confucian governance and agricultural stability, though specific events from AD 26 remain sparsely documented in surviving records. These developments highlight the divergent trajectories of Mediterranean imperial control and nascent religious movements against the backdrop of established Eastern bureaucracies.

Events

Roman Empire and Judea

Pontius Pilate succeeded as prefect of Judea in AD 26 during the reign of . Pilate held the position from approximately AD 26 to 36, overseeing the Roman province that encompassed Judea, , and Idumea. This appointment coincided with ' withdrawal from direct involvement in Roman governance, as the emperor retreated to his villa on the island of in AD 26, delegating substantial administrative responsibilities to , prefect of the . Pilate's role as an official reflected Tiberius' practice of entrusting provincial prefectures to members of this order for efficient oversight and loyalty to the imperial center. In the early phase of Pilate's tenure, Roman administrative policies in Judea focused on infrastructure projects and military presence to maintain order, though these initiatives occasionally strained relations with local Jewish leaders sensitive to perceived encroachments on religious customs. The governance structure under Pilate emphasized tax collection, judicial authority subordinate to the Syrian legate, and suppression of unrest to ensure stability in the amid broader imperial priorities.

China

In the wake of 's collapse in 23 AD, China experienced ongoing civil strife among rebel factions vying for dominance during the Han restoration period. The , active in central regions, imprisoned and contributed to the downfall of remaining pretenders to the throne, exacerbating the power vacuum. This chaos facilitated Liu Xiu's gradual consolidation of authority, culminating in the firm establishment of the by 27 AD as he subdued major rebel groups. Amid these dynamics, rival forces deposed , the puppet emperor installed by a coalition of rebel groups, underscoring the instability and factional betrayals that characterized the interregnum before Liu Xiu's rise.

Religious Developments

Early Christianity in the Levant

According to the , Jesus of Nazareth was baptized by John the Baptist in the Jordan River, an event marking the commencement of his public ministry. As Jesus emerged from the water, the heavens opened, the descended upon him like a dove, and a voice from heaven declared, "This is my beloved Son, with whom I am well pleased" (Matthew 3:13–17; paralleled in and Luke 3:21–22). Scholars debate the precise dating of this baptism, with some chronologies aligning it to AD 26 based on Luke 3:1's reference to the fifteenth year of Tiberius Caesar's reign, interpreted through evidence of his co-regency beginning around AD 11–12. This placement fits Gospel narratives sequencing the event shortly after John's ministry gained prominence, potentially during the initial years of regional administration under Pontius Pilate. Alternative calculations extend the timeframe to AD 28–29 if reckoning solely from Tiberius's sole rule, but early dating supports contextual ties to prophetic expectations in Second Temple Judaism. Theologically, Jesus' baptism signified divine endorsement of his messianic role, fulfilling Isaiah's prophecies of the servant upon whom the Spirit rests (Isaiah 42:1) and initiating claims to authority within Judaism's eschatological framework of repentance and kingdom restoration. John's preparatory baptism of repentance contrasted with this affirmation, positioning Jesus as the anticipated figure who would baptize with the Holy Spirit, thus launching a movement reinterpreting covenantal promises amid temple-centered piety.

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