Talmud: According to the Jewish Talmud, some 40 years before the destruction of Jerusalem, the massive metal doors to Herod's temple miraculously opened of their own accord*. Since the destruction of Jerusalem happened in 70 AD, this miracle happened around 30 AD — precisely at the time of the Crucifiction. Josephus: Josephus (Jewish War, VI, 5, 3) elaborates on this, linking it to a series of other miracles, and explicitly dating that series to the period from Passover and the Feast of Unleavened Bread to Pentecost (!). First, one (1) week before Passover and the start of the Feast of Unleavened Bread, Herod's Temple began glowing for a half hour. This happened at the ninth hour — clearly echoing the time at which the Messiah cried out "Eloi!, Eloi!, lama sabachthani?" meaning "My God!, My God!, Why hast Thou forsaken Me?" (Mark 15:33-35; cf. Ps 22): when the people were come in great crowds to the Feast of Unleavened Bread, on the eighth [8th] day of the month [Nisan] and at the ninth hour of the night, so great a light shone round the altar and the holy house, that it appeared to be bright day time; which lasted for half an hour. This light seemed to be a good sign to the unskillful, but was so interpreted by the sacred scribes, as to portend those events that followed immediately upon it. A week or so later, during the actual Feast of Unleavened Bread, a heifer spontaneously brought forth a lamb in the midst of the Temple (!): At the same festival also, a heifer, as she was led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple. It is at this point that the miracle recorded in the Jewish Talmud happened: Moreover, the eastern gate of the inner [court of the] temple, which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, and rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night. Now those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it; who then came up thither, and not without great difficulty was able to shut the gate again. This also appeared to the vulgar to be a very happy prodigy, as if God did thereby open them the gate of happiness. But the men of learning understood it, that the security of their holy house was dissolved of its own accord, and that the gate was opened for the advantage of their enemies. So these publicly declared that the signal foreshowed the desolation that was coming upon them. Then, exactly one (1) month after the Feast of Unleavened Bread, a heavenly host of warriors was seen in the sky — just like the "twelve (12) legions of angels" the Messiah could call upon (Matt 26:53): Besides these, a few days after that feast, on the one and twentieth day of the month [Jyar], a certain prodigious and incredible phenomenon appeared: I suppose the account of it would seem to be a fable, were it not related by those that saw it, and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sun-setting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding cities. Finally, a month later, at Pentecost, a heavenly voice was heard coming from the Holy of Holies and saying "let Us remove hence" — just as the Holy Spirit was descending on the Apostles and giving them the ability to speak in (foreign) tongues (Acts 2:1-4): Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner [court of the temple,] as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise, and after that they heard a sound as of a great multitude, saying, "let Us remove hence." Conclusion: (1) The Talmud's description of these miracles points us to c. 30 AD — precisely the time of the Crucifiction. (2) Josephus further ties these miracles to the period from Passover to Pentecost — precisely the time-frame of the Crucifiction and birth of the Church. (3) Other Classical writers link the Crucifiction to other miracles. For example, Thallus describes a miraculous dimming of the Sun during the Crucifiction. Therefore, we can confidently assign these miracles to the Crucifiction as well — not only because other miracles happened at the same time, but also because the time-frame given by Josephus clearly echoes that of the Gospels and Acts. Q.E.D.