The life of Jesus up to the age of 12 1 study
The ministry of John the Baptist 3 studies
From the second to the third Passover festival 3 studies
From the 3rd Passover to the start of the final week 11 studies
- 8Departure for Jerusalem and final departure from Galilee
- 9The journey through Samaria
- 10The Jews are looking for the Messiah Jesus
- 11Teaching of the Messiah Jesus in the temple
- 12The authorities are looking for the Messiah Jesus in order to arrest him
The last week before the arrest 6 studies
- 19The arrival of the Jews from the city of Jerusalem
- 20Return to Jerusalem and stop at Bethphage
- 21Triumphal entry into Jerusalem
- 22Cleansing of the Temple (second time)
- 23Returning Once More to Bethany
The last day up to the crucifixion 4 studies
The resurrection and the various appearances 1 study
The Revelation of Daniel 1 study
Contradictions 1 study
Peter's ministry 13 studies
- 32The disciples' return and wait
- 33The choice of Matthias
- 34Peter's second speech
- 35The arrest of Peter and John
- 36The solidarity of the believers
Historical notes 2 studies
The life of Jesus up to the age of 12
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PER018
The encounter with Simeon
The meeting between the Holy Family and Simeon at the Temple of Jerusalem, according to the Gospel of Luke, deepens Mary and Joseph's awareness of Jesus' divine mission.
Luke 2.25-35 (King James Version) :And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,Then took he him up in his arms, and blessed God, and said,Lord, now lettest thou thy servant depart in peace, according to thy word:For mine eyes have seen thy salvation,Which thou hast prepared before the face of all people;A light to lighten the Gentiles, and the glory of thy people Israel.And Joseph and his mother marvelled at those things which were spoken of him.And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.King James Version (1769), domaine public — texte : eBible.org
The ministry of John the Baptist
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PER032
The delegation from Jerusalem
The article explores John the Baptist's meeting with the Sanhedrin's representatives at Bethany, highlighting his renown and the authorities' messianic expectations. John is questioned about his messianic role despite performing no miracles, revealing the Pharisees' expectations of a royal and priestly messiah. The analysis reconciles differing Gospel accounts.
John 1.28 (King James Version) :These things were done in Bethabara beyond Jordan, where John was baptizing.King James Version (1769), domaine public — texte : eBible.org -
PER038
The first Passover festival
Pericope PER038 analyses the first Passover festival in John’s Gospel (John 2:13), dated precisely to 7 April 30. The article makes three observations: the festival’s chronological value for dating Jesus’ ministry over three and a half years, John’s distinction of the ‘Passover of the Jews’, and Jesus’ observance of Jewish rites. John alone records this period before John the Baptist’s arrest.
John 2.13 (King James Version) :And the Jews’ passover was at hand, and Jesus went up to Jerusalem,King James Version (1769), domaine public — texte : eBible.org -
PER041
Jesus the Messiah’s conversation with Nicodemus
The conversation between Jesus and Nicodemus in Jerusalem, described in John 3, represents a crucial turning point towards a personal Christian spirituality, removed from Jewish rituals, with an emphasis on the inward relationship with God.
Acts 12.12 (King James Version) :And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER069
The second Passover festival in Jerusalem
This article analyses Jesus' second Passover pilgrimage to Jerusalem, mentioned in John 5:1. Although John does not explicitly name Passover, the chronological context suggests this event. Jesus takes this opportunity to preach and debate with the religious authorities. The interactions take place in the Temple court at a time when pilgrims flock to Jerusalem, giving Jesus a diverse audience for his teaching.
John 5.1 (King James Version) :After this there was a feast of the Jews; and Jesus went up to Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER070
The healing of the disabled man at the pool of Bethesda
The article analyses Jesus' healing of the disabled man at the pool of Bethesda on the Sabbath, illustrating Jesus' affirmation of himself as Lord of the Sabbath and the tensions with the Pharisees. John's account describes this miracle as a deliberate act intended to provoke reflection on the laws of Judaism, revealing the distortions in their interpretation by the religious authorities of the time.
John 5.2-16 (King James Version) :Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.And a certain man was there, which had an infirmity thirty and eight years.When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.Jesus saith unto him, Rise, take up thy bed, and walk.And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.The man departed, and told the Jews that it was Jesus, which had made him whole.And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.King James Version (1769), domaine public — texte : eBible.org -
PER071
Jesus the Messiah affirms his equality with the Father
The article analyses Jesus' proclamation of his equality with God, drawing on the healing of a disabled man and highlighting the impact of his theological assertions in Jerusalem during Passover.
John 5.17-30 (King James Version) :But Jesus answered them, My Father worketh hitherto, and I work.Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.For the Father judgeth no man, but hath committed all judgment unto the Son:That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.For as the Father hath life in himself; so hath he given to the Son to have life in himself;And hath given him authority to execute judgment also, because he is the Son of man.Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER208
Departure for Jerusalem and final departure from Galilee
PER208 describes the final departure of Jesus and his disciples from Galilee on October 3, AD 32, on their way to Jerusalem for the Feast of Sukkot. Following Luke's account, they pass through Samaria rather than taking the usual route along the Jordan. They arrive on Friday evening, October 8, teach on the Temple Mount, and Jesus gives his discourse on water at Hoshana Rabbah on October 13. The group will remain in the Jerusalem region for six months, until the Passover of April 1, AD 33.
John 7.28 (King James Version) :Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.King James Version (1769), domaine public — texte : eBible.org -
PER209
The journey through Samaria
Pericope 209 recounts the journey of Jesus and his disciples through Samaria, reported only by Luke. Leaving Galilee on October 3, AD 32, Jesus chooses the shorter Samaritan route to Jerusalem. Some villages refuse to welcome him, illustrating the tensions between Jews and Samaritans, while others accept him. This passage foreshadows the universal mission and the future evangelization of the region by the 70 disciples.
Luke 9.56 (King James Version) :For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.King James Version (1769), domaine public — texte : eBible.org -
PER212
The Jews are looking for the Messiah Jesus
Pericope 212 relates, according to John 7.11-13 alone, the Jews' search for Jesus during the feast in Jerusalem in October AD 32. It illustrates the division of the people over the Messiah: some recognize him, others seek to eliminate him. The fear of the religious authorities hinders public conversions, revealing the political and spiritual tension of the time.
John 7.11 (King James Version) :Then the Jews sought him at the feast, and said, Where is he?King James Version (1769), domaine public — texte : eBible.org -
PER213
Teaching of the Messiah Jesus in the temple
At the Feast of Tabernacles in October AD 32, the Messiah Jesus teaches at the temple in Jerusalem with an authority that astonishes the crowd and angers the Pharisees. John 7.14-24 reports this unique episode in which Jesus affirms that his teaching comes from God and defends a Sabbath healing with a rigorous scriptural argument. The hostility of the religious authorities intensifies.
John 7.21-24 (King James Version) :Jesus answered and said unto them, I have done one work, and ye all marvel.Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?Judge not according to the appearance, but judge righteous judgment.King James Version (1769), domaine public — texte : eBible.org -
PER214
The authorities are looking for the Messiah Jesus in order to arrest him
During the Feast of Tabernacles in Jerusalem, the crowd wonders about the messianic identity of Jesus. Despite the confusion over his origins and the attempts of the religious authorities to arrest him, Jesus teaches publicly in the Temple, reaffirms his divinity and announces his coming departure. Since his hour has not yet come, the guards cannot seize him. This episode, unique to the Gospel of John (7.25-36), illustrates the growing opposition between Jesus and the religious authorities.
John 7.25-36 (King James Version) :Then said some of them of Jerusalem, Is not this he, whom they seek to kill?But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.But I know him: for I am from him, and he hath sent me.Then they sought to take him: but no man laid hands on him, because his hour was not yet come.And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?King James Version (1769), domaine public — texte : eBible.org -
PER227
The invitation to a Pharisee's home
Pericope 227 recounts the invitation extended to the Messiah Jesus by a Pharisee for a meal, reported only by Luke (Lk 11.37). Far from being well-meaning, this invitation seems to be a trap orchestrated to gather accusations against Jesus before witnesses. Aware of what was at stake, Jesus nevertheless accepts the invitation, strengthened by a spiritual assurance that his hour had not yet come. The event probably takes place in Jerusalem, during a journey that Jesus undertakes despite the threats of the religious authorities.
John 7.51 (King James Version) :Doth our law judge any man, before it hear him, and know what he doeth?King James Version (1769), domaine public — texte : eBible.org -
PER228
The judgment of religious leaders and the rebukes of Jesus the Messiah
During a meal at a Pharisee's house in Jerusalem (late 32), Jesus utters severe rebukes against the Pharisees and the teachers of the law. Luke 11.38-54, the only gospel to recount this episode, describes a hostile atmosphere in which the religious authorities look for evidence to condemn Jesus. His cutting words are in reality a call to repentance, ignored by men blinded by pride.
Luke 11.38-54 (King James Version) :And when the Pharisee saw it, he marvelled that he had not first washed before dinner.And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.Ye fools, did not he that made that which is without make that which is within also?But rather give alms of such things as ye have; and, behold, all things are clean unto you.But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.King James Version (1769), domaine public — texte : eBible.org -
PER231
Healing of a woman on the Sabbath
Pericope 231 recounts Jesus’ healing of a woman who had been crippled for eighteen years, on a Sabbath in a synagogue in Jerusalem (Luke 13.10-17). This act provokes the indignation of the religious authorities, whom Jesus confounds by pointing out their contradictions. The crowd, for its part, marvels and glorifies God. The episode illustrates the tension between Pharisaic tradition and the authentic application of God’s law, while highlighting this woman’s persevering faith.
Luke 6.6-11 (King James Version) :And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.And they were filled with madness; and communed one with another what they might do to Jesus.King James Version (1769), domaine public — texte : eBible.org -
PER234
Lament over Jerusalem
The Lament over Jerusalem (Mt 23.37-39; Lk 13.34-35) shows Jesus weeping over the holy city, a few days before his Passion. Through the metaphor of the hen protecting her chicks, he expresses rejected divine love, condemns the murder of the prophets and announces the desolation of the Temple, while leaving open a hope of final reconciliation.
Matthew 23.37-39 (King James Version) :O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!Behold, your house is left unto you desolate.For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.King James Version (1769), domaine public — texte : eBible.org -
PER235
Meal at a Pharisee's house
The pericope PER235 recounts Jesus’ meal at the house of a leader of the Pharisees on a Saturday (Luke 14.1), in a context of growing confrontation. The Pharisees are seeking to gather evidence against him for the Sanhedrin. Despite the tensions, Jesus accepts the invitation, holds his ground and corrects their teachings. Luke is the only evangelist to report this episode, which most likely took place at the Saturday midday meal.
Matthew 18.16 (King James Version) :But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.King James Version (1769), domaine public — texte : eBible.org -
PER259
The religious leaders’ questions about Jesus’ messiahship
The article discusses the interaction between Jesus and the religious leaders over his messiahship. Despite their accusatory intentions, Jesus affirms that he is the Messiah, his works bearing witness to it. He promises security and eternal life to his disciples, stressing his unity with the Father.
John 10.24-25 (King James Version) :Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER276
The arrival of the Jews from the city of Jerusalem
The article deals with the arrival of Jews at Bethany to see Jesus as the Passion draws near. Faced with his growing popularity, the religious authorities consider having him arrested, while Judas’s betrayal is being prepared.
John 12.9-11 (King James Version) :Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.But the chief priests consulted that they might put Lazarus also to death;Because that by reason of him many of the Jews went away, and believed on Jesus.King James Version (1769), domaine public — texte : eBible.org -
PER279
Return to Jerusalem and stop at Bethphage
The article examines Jesus’ arrival at Bethphage, a strategic stop before Jerusalem. Jesus sends two disciples to fetch a colt in order to fulfil a messianic prophecy. Bethphage, the "house of figs", is crucial in the Gospel narratives.
Zechariah 9.9 (King James Version) :Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.Notehaving…: or, saving himselfNoteby…: or, whose covenant is by bloodKing James Version (1769), domaine public — texte : eBible.org -
PER280
Triumphal entry into Jerusalem
Jesus’ triumphal entry into Jerusalem on March 27, AD 33, fulfilling the prophecy of Zechariah, is a messianic declaration of peace. This event, described in all four Gospels, presents Jesus not as a conqueror but as the Prince of Peace. In response, the crowd acclaims him, affirming his messiahship.
Zechariah 9.9 (King James Version) :Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.Notehaving…: or, saving himselfNoteby…: or, whose covenant is by bloodKing James Version (1769), domaine public — texte : eBible.org -
PER284
Cleansing of the Temple (second time)
Jesus' second cleansing of the Temple, on Monday, March 28, AD 33, is a prophetic and symbolic act. By driving the sellers out of the Court of the Gentiles and quoting Isaiah and Jeremiah, Jesus denounces the corruption of worship, asserts his messianic authority and announces the coming judgment on the Temple. This event hastens the decision of the religious leaders to put him to death.
Luke 19.45-46 (King James Version) :And he went into the temple, and began to cast out them that sold therein, and them that bought;Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.King James Version (1769), domaine public — texte : eBible.org -
PER287
Returning Once More to Bethany
PER287 describes the return of Jesus and his disciples to Bethany after a day at the Temple of Jerusalem, on Monday, March 28, AD 33. Attested mainly by Mark 11.19, this episode sheds light on the group's nightly routine around Martha, Mary and Lazarus. The article deals with the scattered hospitality, the role of the women, the daily round trips between Bethany and Jerusalem, and the disciples' failure to understand the announcements of the Passion.
Luke 22.7-13 (King James Version) :Then came the day of unleavened bread, when the passover must be killed.And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.And they said unto him, Where wilt thou that we prepare?And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?And he shall shew you a large upper room furnished: there make ready.And they went, and found as he had said unto them: and they made ready the passover.King James Version (1769), domaine public — texte : eBible.org -
PER308
The plot against the Messiah Jesus
The plot against Jesus is devised by the religious authorities before the Passover, with Judas’s help. Caiaphas convenes the Sanhedrin to condemn Jesus, regarded as a threat, by using false witnesses. Pilate is informed so as to facilitate the arrest on the Mount of Olives.
Mark 14.1-2 (King James Version) :After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.But they said, Not on the feast day, lest there be an uproar of the people.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER344
The Return before Pontius Pilate
Pericope PER344 analyzes Jesus’ return before Pontius Pilate after his appearance before Herod Antipas, an episode reported only by Luke. Pilate, finding no fault deserving death under Roman law, tries to resist the pressure of the Jewish religious leaders. The article offers a precise chronological reconstruction of the morning of the Friday of the Passion and raises the linguistic question of the exchanges between Jesus and Pilate, which were most likely held in Greek.
Matthew 27.15-30 (King James Version) :Now at that feast the governor was wont to release unto the people a prisoner, whom they would.And they had then a notable prisoner, called Barabbas.Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?For he knew that for envy they had delivered him.When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.Then answered all the people, and said, His blood be on us, and on our children.Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.And they stripped him, and put on him a scarlet robe.And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!And they spit upon him, and took the reed, and smote him on the head.King James Version (1769), domaine public — texte : eBible.org -
PER345
The release of a prisoner
During the trial of Jesus before Pontius Pilate, the Roman governor tries to use the Passover custom of releasing a prisoner in order to avoid condemning Jesus. He offers the crowd a choice between Jesus and Barabbas, a notorious criminal, convinced that the people will make the right choice. His wife's intervention strengthens his hesitation. This scene, attested by all four gospels, illustrates the manipulation by the religious authorities and theologically prefigures redemptive substitution.
Matthew 27.15-19 (King James Version) :Now at that feast the governor was wont to release unto the people a prisoner, whom they would.And they had then a notable prisoner, called Barabbas.Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?For he knew that for envy they had delivered him.When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.King James Version (1769), domaine public — texte : eBible.org -
PER350
The way to Mount Golgotha, help from Simon of Cyrene
PER350 examines Jesus’ journey to Mount Golgotha, from Pilate’s praetorium. Weakened by the scourging, Jesus can no longer carry his cross alone. Simon of Cyrene is pressed into service by the soldiers. Luke mentions weeping women in the crowd, while Matthew reports Jesus’ refusal of a drink meant to dull the pain. Mark identifies Simon as the father of Alexander and Rufus, figures known to the early Christian communities. A synopsis of Matthew, Mark and Luke sheds light on this episode, which immediately precedes the crucifixion, dated to Friday morning around 9 o’clock.
John 19.15 (King James Version) :But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar.King James Version (1769), domaine public — texte : eBible.org -
PER351
Words to the women
On the road to Golgotha, Jesus speaks to the women of Jerusalem who are weeping for him. Far from focusing on his own suffering, he prophetically warns them of a terrible judgment about to fall on the city. An episode unique to Luke, it reveals Jesus as a great prophet, concerned to the very end with the salvation of others, and announces the destruction of Jerusalem in AD 70.
Mark 15.20-41 (King James Version) :And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.And they gave him to drink wine mingled with myrrh: but he received it not.And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.And it was the third hour, and they crucified him.And the superscription of his accusation was written over, THE KING OF THE JEWS.And with him they crucify two thieves; the one on his right hand, and the other on his left.And the scripture was fulfilled, which saith, And he was numbered with the transgressors.And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days,Save thyself, and come down from the cross.Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.And when the sixth hour was come, there was darkness over the whole land until the ninth hour.And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?And some of them that stood by, when they heard it, said, Behold, he calleth Elias.And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.And Jesus cried with a loud voice, and gave up the ghost.And the veil of the temple was rent in twain from the top to the bottom.And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
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PER368
The Reaction of Peter and John
Pericope 368 examines the reaction of Peter and John after Mary Magdalene's testimony about the empty tomb. The two apostles run to the sepulchre, discover the burial linens and the folded face cloth, but do not yet grasp the reality of the resurrection. The article harmonizes the accounts of Luke 24.12 and John 20.3-12, distinguishes two successive announcements to the disciples, and highlights the initial lack of understanding in the face of Jesus' prophecies about his resurrection.
John 21.24 (King James Version) :This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.King James Version (1769), domaine public — texte : eBible.org
The Revelation of Daniel
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DAN011
Daniel 9 – The seventy weeks: from Daniel's prayer to messianic hope
Daniel 9 begins with a prayer and ends with the prophecy of the seventy weeks. Daniel discovers that the exile of Jerusalem is drawing to an end, then receives from the angel Gabriel the vision of a larger period, symbolized by 490 years leading to the messianic era. His prayer emphasizes the confession of Israel's sin and the pursuit of divine mercy. The first 69 weeks lead to the ministry of John the Baptist, with the last weeks anticipating an eschatological horizon.
Ezra 7 (King James Version) :Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,Notebegan…: Heb. was the foundation of the going upThe son of Shallum, the son of Zadok, the son of Ahitub,The son of Amariah, the son of Azariah, the son of Meraioth,The son of Zerahiah, the son of Uzzi, the son of Bukki,The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him.And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king.And he came to Jerusalem in the fifth month, which was in the seventh year of the king.For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel.Noteunto…: or, to Ezra the priest, a perfect scribe of the law of the God of heaven, peace, etcNoteof the king: Chaldee, from before the kingNotemeasures: Chaldee, corsNoteWhatsoever…: Chaldee, Whatsoever is of the decreeNoteto banishment: Chaldee, to rooting outArtaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time.I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee.Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand;And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem,And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem:That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem.And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem.And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure house.And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily,Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much.Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons?Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not.And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.Blessed be the LORD God of our fathers, which hath put such a thing as this in the king’s heart, to beautify the house of the LORD which is in Jerusalem:And hath extended mercy unto me before the king, and his counsellors, and before all the king’s mighty princes. And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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CTD020
The cleansing of the Temple?
The article explores the apparent divergence between Matthew and Mark concerning Jesus' cleansing of the Temple. Matthew presents an immediate action, while Mark distinguishes two days. The analysis reveals that Matthew uses a thematic approach to show Jesus' authority, without contradicting Mark. There is therefore no genuine contradiction between the accounts.
Mark 11.11-17 (King James Version) :And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.And on the morrow, when they were come from Bethany, he was hungry:And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;And would not suffer that any man should carry any vessel through the temple.And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.King James Version (1769), domaine public — texte : eBible.org
Peter's ministry
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ADA004
The disciples' return and wait
After the ascension of Jesus (May 12, 33), the disciples return to Jerusalem from the Mount of Olives, a "Sabbath day's journey" away. They gather in an upper room, probably the house of Mary, the mother of John Mark, and devote themselves unanimously to prayer, together with the women and the family of Jesus. This period of waiting foreshadows the characteristics of the nascent Church.
Acts 1.13 (King James Version) :And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.King James Version (1769), domaine public — texte : eBible.org -
ADA005
The choice of Matthias
Analysis of Acts 1.15-26, which recounts the election of Matthias to replace Judas Iscariot. Peter, the natural spokesman of the disciples, bases the need for this replacement on the Psalms. The apostolic criteria are specified: to have followed Jesus since his baptism and to be a witness of his resurrection. Matthias is finally designated by lot after prayer, restoring the college of the Twelve, a symbol of the twelve tribes of Israel.
Acts 1.23 (King James Version) :And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.King James Version (1769), domaine public — texte : eBible.org -
ADA010
Peter's second speech
The article explores Peter's second great speech, following Pentecost. Peter, accompanied by John, preaches in Jerusalem after the healing of a lame man, stressing Christology, repentance and the prophecies of the Messiah. The speech has an impact on the community but meets with opposition from the religious authorities.
Acts 3.12-26 (King James Version) :And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.And now, brethren, I wot that through ignorance ye did it, as did also your rulers.But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;And he shall send Jesus Christ, which before was preached unto you:Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.King James Version (1769), domaine public — texte : eBible.org -
ADA011
The arrest of Peter and John
Covering Acts 4.1-4, this article examines the arrest of Peter and John by the religious authorities of Jerusalem. Following the miracles performed by the apostles, the Christian community experiences strong growth, prompting a cautious but firm reaction from the Jewish leaders toward this new faith that proclaims the resurrection, a central concept that particularly offends the Sadducees.
Acts 4.16 (King James Version) :Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we can not deny it.King James Version (1769), domaine public — texte : eBible.org -
ADA016
The solidarity of the believers
Luke, describing the first Christian Church in Jerusalem, shows a united and caring community. The believers shared their possessions freely, motivated by brotherly love and transformed by the Gospel. The management of resources by the apostles testifies to collective trust and contributes to the growth of the Church.
Ephesians 4.1-6 (King James Version) :I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,With all lowliness and meekness, with longsuffering, forbearing one another in love;Endeavouring to keep the unity of the Spirit in the bond of peace.There is one body, and one Spirit, even as ye are called in one hope of your calling;One Lord, one faith, one baptism,One God and Father of all, who is above all, and through all, and in you all.King James Version (1769), domaine public — texte : eBible.org -
ADA018
The remarkable growth of the early Church
The ADA018 article comments on Acts 5.12-16, describing the growth of the early Church in Jerusalem in the spring of 33. The apostles perform miracles publicly in Solomon’s Portico, the Church grows in numbers, men and women alike, and the apostles’ reputation grows among the people, despite a fear aroused by the judgment of Ananias and Sapphira. The passage establishes a strong parallel with the ministry of Jesus.
John 14.12 (King James Version) :Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.King James Version (1769), domaine public — texte : eBible.org -
ADA019
The arrest of the apostles
The ADA019 article comments on Acts 5.17-18: faced with the remarkable growth of the Church in Jerusalem, the high priest and the Sadducees, moved by jealousy, have the apostles arrested. Luke shows that despite the opposition of the religious authorities, the work of Christ continues through the action of the Holy Spirit, fulfilling the promise of Acts 1.8.
Acts 5.14 (King James Version) :And believers were the more added to the Lord, multitudes both of men and women.)King James Version (1769), domaine public — texte : eBible.org -
ADA020
The miraculous deliverance of the apostles
This article examines the miraculous deliverance of the apostles (Acts 5.19-21) in Jerusalem in the spring of 33. Arrested by the high priest and the Sadducees, the apostles are freed from prison by an angel during the night. Luke relates this miracle with restraint, stressing its theological significance and its parallels with the Old Testament. The angel entrusts the freed apostles with the mission of announcing in the Temple 'all the words of this life', an expression referring to the message of salvation in Jesus Christ.
Acts 5.13 (King James Version) :And of the rest durst no man join himself to them: but the people magnified them.King James Version (1769), domaine public — texte : eBible.org -
ADA024
The surprising reaction of the apostles
After being flogged by the Sanhedrin, the apostles react in a surprising way, rejoicing that they had been counted worthy to suffer for the name of Jesus. Far from being discouraged, they continue their ministry every day in the Temple and in the houses, teaching and announcing the good news. Luke shows that persecutions, far from stopping the Gospel, paradoxically contribute to its progress.
John 15.18-20 (King James Version) :If the world hate you, ye know that it hated me before it hated you.If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.King James Version (1769), domaine public — texte : eBible.org -
ADA025
The appointment of the Seven and the organization of the early Church
Acts 6,1-7 relates the first internal crisis of the Jerusalem Church, linked to the unequal distribution to the widows. To remedy it, the Twelve propose appointing seven men full of the Holy Spirit and of wisdom. This foundational decision distinguishes the ministries while affirming their complementarity, and is accompanied by remarkable growth of the nascent Christian community.
Acts 4.1-3 (King James Version) :And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.And they laid hands on them, and put them in hold unto the next day: for it was now eventide.King James Version (1769), domaine public — texte : eBible.org -
ADA026
The arrest of Stephen
The article analyzes the arrest of Stephen (Acts 6.8-12) in Jerusalem around AD 34-35. Although appointed among the Seven, Stephen carries out a remarkable apostolic ministry. His witness provokes the opposition of Hellenistic Jews who, unable to refute him, resort to false witnesses to bring him before the Sanhedrin. Luke highlights the parallels with the trial of Jesus and the gradual extension of the persecution to the whole Church.
Acts 6.9 (King James Version) :Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.King James Version (1769), domaine public — texte : eBible.org -
ADA030
Saul and the martyrdom of Stephen
Article ADA030 examines Acts 8.1-3: the first appearance of Saul of Tarsus, who approves of Stephen’s martyrdom, and the beginning of a great persecution against the church in Jerusalem. The scattering of believers throughout Judea and Samaria, far from being a defeat, providentially becomes the driving force behind the spread of the Gospel, fulfilling Jesus’ promise in Acts 1.8.
Acts 5.34-39 (King James Version) :Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:But if it be of God, ye can not overthrow it; lest haply ye be found even to fight against God.King James Version (1769), domaine public — texte : eBible.org -
ADA031
The persecution
Article ADA031 examines the great persecution of the early church in Jerusalem (Acts 8.1-3), around AD 34-35. After Stephen’s martyrdom, the repression extends to all believers, women included. Saul of Tarsus is its chief architect, driven by a sincere but misdirected zeal for the Jewish traditions. This text illustrates the fulfillment of Jesus’ warnings about persecution and foreshadows Paul’s future conversion.
Acts 5.40-42 (King James Version) :And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF003
The Sanhedrin
The Sanhedrin was the highest religious, judicial, and legislative authority of Second Temple Judaism (2nd century BC – AD 70). Made up of 71 members and sitting in Jerusalem, it interpreted the Torah, settled major disputes, and oversaw the Hebrew calendar. Mentioned in the Gospels and described by rabbinic literature, it disappears after AD 70, but its model continues to inspire Jewish organization and legal thought.
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INF062
The Ketef Hinnom Scrolls
Discovered in 1979 by Gabriel Barkay in the Hinnom Valley in Jerusalem, the Ketef Hinnom scrolls are two rolled silver strips inscribed in Paleo-Hebrew. Dating from the end of the 7th or the beginning of the 6th century BC, they contain the priestly blessing of Numbers 6,24-26 and are the oldest known fragments of biblical texts, earlier than the Dead Sea Scrolls. Kept at the Israel Museum, they attest to the existence of written biblical texts from the First Temple period.
Numbers 6.24-26 (King James Version) :The LORD bless thee, and keep thee:The LORD make his face shine upon thee, and be gracious unto thee:The LORD lift up his countenance upon thee, and give thee peace.King James Version (1769), domaine public — texte : eBible.org