Étude 1 sur 7 · La présentation à Ponce Pilate

  1. Étude 1 : La présentation à Ponce Pilate
  2. Étude 2 : Présentation au "roi" Antipas
  3. Étude 3 : Le retour devant Ponce Pilate
  4. Étude 4 : La libération d’un prisonnier
  5. Étude 5 : L’acharnement du Sanhédrin, condamnation officielle
  6. Étude 6 : Les différents sévices et la flagellation
  7. Étude 7 : Les romains

The last day up to the crucifixion

  • PER341 The presentation to Pontius Pilate

    Pericope PER341 reconstructs the presentation of Jesus before Pontius Pilate on Friday morning, around 6:45 a.m., after his nighttime condemnation by the Sanhedrin. Cross-referencing Matthew, Mark, Luke and John, the article analyzes the precise chronology, the role of Caiaphas, the refusal of the religious leaders to enter the Praetorium, and the dialogue between Jesus and Pilate, the only one empowered to pronounce a capital sentence.

    Luke 22.61-62 (King James Version) :
    And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.And Peter went out, and wept bitterly.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • PER343 Presentation to “king” Antipas

    Jesus is sent by Pilate before Herod Antipas, tetrarch of Galilee, who is in Jerusalem. Fascinated by the spectacular, Herod hopes for a miracle but meets with Jesus’ total silence. Offended, he mocks him, puts a splendid robe on him and sends him back to Pilate. Ironically, this episode reconciles Pilate and Herod. Only Luke reports this appearance (Luke 23.6-12), which took place around 7:30 a.m. on the Friday morning of the Passion.

    Luke 23.9 (King James Version) :
    Then he questioned with him in many words; but he answered him nothing.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • 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.

    Mark 15.1-5 (King James Version) :
    And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.And the chief priests accused him of many things: but he answered nothing.And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.But Jesus yet answered nothing; so that Pilate marvelled.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • 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.

    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
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    Level: Intermediate Level: Intermediate

  • PER346 The relentlessness of the Sanhedrin, official condemnation

    PER346 analyzes the official condemnation of Jesus by Pontius Pilate under the relentless pressure of the Sanhedrin. In Jerusalem, on Friday morning, the crowd, manipulated by the religious leaders, demands crucifixion. Pilate, politically trapped, yields despite the absence of any valid charge. The study addresses the irregularities of the trial and the chronological question of the 'sixth hour' in John 19.14, through a synoptic approach to the four Gospels.

    Luke 23.23-25 (King James Version) :
    And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.And Pilate gave sentence that it should be as they required.And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • PER347 The various abuses and the flogging

    PER347 analyzes the scourging and the abuse inflicted on Jesus in the praetorium of Pontius Pilate, on the Friday morning of the Passion. A standardized Roman practice preceding crucifixion, this punishment is accompanied by the soldiers’ mockery (crown of thorns, purple robe). The article compares the accounts of Matthew, Mark, Luke and John in a synoptic approach, highlighting Roman institutional violence and the dignity Jesus retained despite the outrages.

    John 19.2-3 (King James Version) :
    And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,And said, Hail, King of the Jews! and they smote him with their hands.
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    Level: Intermediate Level: Intermediate

Historical notes

  • INF004 The Romans

    This article traces Roman rule over Israel from 63 BC to AD 135. It presents the key figures of power at the time of Jesus’ ministry: Pontius Pilate, Herod Antipas and Caiaphas. It mentions the destruction of the Temple in 70 and the transformation of Jerusalem into Aelia Capitolina under Hadrian, providing essential historical context for understanding the Gospels.

    Luke 23.12 (King James Version) :
    And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Easy Audience: Beginners

Further reading