From the second to the third Passover festival 1 study
From the 3rd Passover to the start of the final week 3 studies
The last week before the arrest 2 studies
The last day up to the crucifixion 10 studies
- 7The transfer to the incumbent High Priest, Caiaphas
- 8The presentation before the Sanhedrin
- 9The abuse begins
- 10The presentation to Pontius Pilate
- 11The release of a prisoner
The resurrection and the various appearances 1 study
Peter's ministry 12 studies
- 18Peter and John in prison
- 19The defense of Peter and John before the Sanhedrin
- 20The deliberation and sentence of the Sanhedrin
- 21The testimony of Peter and John
- 22The search for the prisoners
Historical notes 3 studies
From the second to the third Passover festival
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PER078
The Pharisees plan to murder Jesus the Messiah
Pericope 78 recounts the Pharisees' decision to murder Jesus the Messiah following the healing of the man with the paralysed hand on a Sabbath. In AD 31, in Capernaum, a clear divide separates the hostile religious authorities from the admiring people. Dissenting voices such as Nicodemus and Gamaliel testify to internal opposition within the Sanhedrin. Despite this plot, Jesus resolutely continues his ministry.
John 18.14 (King James Version) :Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER223
The Messiah Jesus in Bethany at the Home of Martha and Mary
Luke 10.38-42 recounts the visit of the Messiah Jesus to Bethany, at the home of Martha and Mary, around late November or early December AD 32. Located 3 km from Jerusalem, this village welcomes Jesus in a context of relative calm: the Pharisees have changed strategy, preferring to gather incriminating testimonies rather than act violently. Luke is the only evangelist to mention this episode.
Luke 10.38-42 (King James Version) :Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.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 10.26-27 (King James Version) :But ye believe not, because ye are not of my sheep, as I said unto you.My sheep hear my voice, and I know them, and they follow me:King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER278
The betrayal of Judas Iscariot
The article explores the betrayal of Judas Iscariot toward Jesus, an act motivated by a feeling of incompatibility and frustration. Judas, knowing that the authorities are seeking to arrest Jesus, collaborates with them to denounce Jesus, in exchange for 30 pieces of silver. The article analyzes the Gospel accounts of Matthew, Mark and Luke, which describe Judas’s actions and their impact on the events leading to Jesus’s arrest.
Matthew 26.2 (King James Version) :Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.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.
Matthew 26.1-5 (King James Version) :And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,And consulted that they might take Jesus by subtilty, and kill him.But they said, Not on the feast day, lest there be an uproar among the people.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER336
The transfer to the incumbent High Priest, Caiaphas
The article analyzes the transfer of Jesus to Caiaphas, highlighting the planning of the Jewish authorities to secure a swift condemnation, with a semblance of legality. Several appendices shed light on the historical context, and the Gospels describe the events in detail.
John 18.19-24 (King James Version) :The high priest then asked Jesus of his disciples, and of his doctrine.Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?Now Annas had sent him bound unto Caiaphas the high priest.King James Version (1769), domaine public — texte : eBible.org -
PER338
The presentation before the Sanhedrin
This article analyzes the presentation of Jesus before the Sanhedrin prior to his crucifixion according to the Gospels, setting out the violation of Jewish law by a night trial. Strategically orchestrated by Caiaphas to avoid the crowd, this judgment illustrates key theological and historical issues.
Matthew 26.59-66 (King James Version) :Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee?But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.What think ye? They answered and said, He is guilty of death.King James Version (1769), domaine public — texte : eBible.org -
PER339
The abuse begins
The article deals with the mistreatment inflicted on Jesus before the crucifixion, centered on the interpretation of the Gospel accounts. It explores how the Sanhedrin manipulated the accusations to obtain the support of the Roman authorities, turning a religious accusation into political sedition.
John 18.27 (King James Version) :Peter then denied again: and immediately the cock crew.King James Version (1769), domaine public — texte : eBible.org -
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 22.67-71 (King James Version) :Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:And if I also ask you, ye will not answer me, nor let me go.Hereafter shall the Son of man sit on the right hand of the power of God.Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.And they said, What need we any further witness? for we ourselves have heard of his own mouth.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.
Mark 15.6-12 (King James Version) :Now at that feast he released unto them one prisoner, whomsoever they desired.And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.And the multitude crying aloud began to desire him to do as he had ever done unto them.But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?For he knew that the chief priests had delivered him for envy.But the chief priests moved the people, that he should rather release Barabbas unto them.And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?King James Version (1769), domaine public — texte : eBible.org -
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.
Matthew 27.22 (King James Version) :Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.King James Version (1769), domaine public — texte : eBible.org -
PER349
The Titulus of Pilate
Pilate's titulus is the notice placed on Jesus' cross bearing the words 'Jesus of Nazareth, the King of the Jews', written in Hebrew, Latin and Greek. Pilate insists on this wording despite the protest of the chief priests, thus asserting a symbolic authority after having yielded on the condemnation. This act reveals a tragic irony: the inscription publicly proclaims Jesus' kingship at the very moment of his death.
Luke 23.23 (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.King James Version (1769), domaine public — texte : eBible.org -
PER361
Joseph of Arimathea asks for the body of Jesus
Joseph of Arimathea, a prominent member of the Sanhedrin and a secret disciple of Jesus, courageously asks Pilate to release the body of the Crucified One. Accompanied by Nicodemus, he arranges a dignified burial in his own new tomb, before the Sabbath begins. This episode, attested by all four Gospels, illustrates the passage from discretion to a public act of faith at the very moment when the closest disciples remain in hiding.
John 19.41 (King James Version) :Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.King James Version (1769), domaine public — texte : eBible.org -
PER362
Joseph of Arimathea and Nicodemus place the body of Jesus in the tomb
Joseph of Arimathea and Nicodemus, two members of the Sanhedrin favorable to Jesus, bury his body on Friday, April 1, AD 33, before the Sabbath. Nicodemus brings a large quantity of spices, and Joseph provides his new tomb. Their courageous and public act, carried out according to Jewish rites, gives the Messiah's burial a royal and honorable dimension, marking their emergence from discretion after the crucifixion.
John 19.41 (King James Version) :Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.King James Version (1769), domaine public — texte : eBible.org -
PER363
The visit of the Sanhedrin's representatives to Pilate
An episode found only in Matthew, this passage recounts the visit of the Sanhedrin's representatives to Pilate on Saturday morning to obtain a guard for the tomb of Jesus. Fearing a rumor of resurrection, they have the sepulcher sealed. Pilate, a pragmatist, yields to their request. This episode reveals the tensions between the Jewish religious leadership and Roman authority, and directly prepares the account of the resurrection.
Mark 15.42-47 (King James Version) :And now when the even was come, because it was the preparation, that is, the day before the sabbath,Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.And when he knew it of the centurion, he gave the body to Joseph.And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.And Mary Magdalene and Mary the mother of Joses beheld where he was laid.King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
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PER373
The guards warn the Jewish authorities
Matthew 28.11-15 reports that the tomb guards, unwitting witnesses of the resurrection, went to the Jewish authorities. The latter bribed them to spread the claim that the disciples had stolen the body. The article analyzes the apologetic value of this testimony from outside the Christian circle and the contradictions of the official version, noting that this episode, found only in Matthew, fits within the Easter chronology of Sunday, April 3, AD 33.
Matthew 28.2-4 (King James Version) :And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.His countenance was like lightning, and his raiment white as snow:And for fear of him the keepers did shake, and became as dead men.King James Version (1769), domaine public — texte : eBible.org
Peter's ministry
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ADA012
Peter and John in prison
This article deals with the confrontation of Peter and John with the Sanhedrin. The apostles, arrested for preaching, must appear before this influential religious court. Facing the same authority that had condemned Jesus, Peter and John, supported by the Holy Spirit, courageously bear witness to their faith, illustrating the continuity of the message of Christ.
Mark 14.53-65 (King James Version) :And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.For many bare false witness against him, but their witness agreed not together.And there arose certain, and bare false witness against him, saying,We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.But neither so did their witness agree together.And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.Then the high priest rent his clothes, and saith, What need we any further witnesses?Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.King James Version (1769), domaine public — texte : eBible.org -
ADA013
The defense of Peter and John before the Sanhedrin
Peter and John present a bold defense before the Sanhedrin after a miracle that surprises the authorities. Filled with the Holy Spirit, they show an assurance that astonishes their judges. Luke stresses the fulfillment of Jesus' promises, and the irrefutability of the facts strengthens their testimony.
Acts 4.7-14 (King James Version) :And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,If we this day be examined of the good deed done to the impotent man, by what means he is made whole;Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.This is the stone which was set at nought of you builders, which is become the head of the corner.Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.And beholding the man which was healed standing with them, they could say nothing against it.King James Version (1769), domaine public — texte : eBible.org -
ADA014
The deliberation and sentence of the Sanhedrin
Faced with the Sanhedrin's embarrassment after a miracle performed by Peter and John, the religious authorities forbid preaching in the name of Jesus, hoping that threats will undermine the Christian message. Peter and John respond by affirming that obedience to God comes first, illustrating a spiritual transformation sustained by the Holy Spirit.
Matthew 10.19-20 (King James Version) :But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.For it is not ye that speak, but the Spirit of your Father which speaketh in you.King James Version (1769), domaine public — texte : eBible.org -
ADA015
The testimony of Peter and John
The article deals with the return of Peter and John to the believers after their arrest by the Sanhedrin. Faced with threats, the assembly unites in prayer, affirming the sovereignty of God and asking for strength to proclaim the Gospel, expressing an unshakable faith.
Mark 10.45 (King James Version) :For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.King James Version (1769), domaine public — texte : eBible.org -
ADA021
The search for the prisoners
Analysis of Acts 5.21-26: after the miraculous deliverance of the apostles, the Sanhedrin discovers the empty cells. Luke highlights the perplexity of the religious authorities, the embarrassment of the captain of the Temple and the fear of a popular reaction. Despite the inexplicable, the religious leaders persist in their opposition and order a second arrest, illustrating God's sovereignty over all human opposition.
Acts 5.19 (King James Version) :But the angel of the Lord by night opened the prison doors, and brought them forth, and said,King James Version (1769), domaine public — texte : eBible.org -
ADA022
The appearance before the Sanhedrin
Exegetical study of Acts 5.27-33, which relates the appearance of the apostles before the Sanhedrin in Jerusalem. Faced with the accusations of Caiaphas, Peter declares with confidence that obedience to God takes precedence over obedience to men, and announces that Jesus, crucified and risen, is exalted as Prince and Savior to grant repentance and forgiveness to Israel. A foundational episode of the apostolic mission.
Acts 5.30-31 (King James Version) :The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.King James Version (1769), domaine public — texte : eBible.org -
ADA023
The intervention of the Pharisee Gamaliel
During a session of the Sanhedrin in the spring of 33, the Pharisee Gamaliel steps in to calm the Sadducees who want to put the apostles to death. By a pragmatic argument drawing on the precedents of Theudas and Judas the Galilean, he persuades the council to adopt a wait-and-see position. From Luke's perspective, his words illustrate a central theme of Acts: the work of God cannot be stopped by men.
Acts 5.26 (King James Version) :Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.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.
Acts 5.42 (King James Version) :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 -
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.
Luke 21.15 (King James Version) :For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.King James Version (1769), domaine public — texte : eBible.org -
ADA027
Stephen's appearance before the Sanhedrin
The appearance of Stephen before the Sanhedrin (Acts 6.12-15), around AD 34-35, is initiated by Hellenistic opponents from the synagogue of the Freedmen. Unable to refute his wisdom, they resort to false witnesses. The accusations concern the Temple and the Law, recalling the trial of Jesus. Luke thus draws an intentional parallel between the Master and his disciple.
Luke 21.15 (King James Version) :For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.King James Version (1769), domaine public — texte : eBible.org -
ADA028
Stephen's speech before the Sanhedrin
Before the Sanhedrin in Jerusalem around AD 34-35, Stephen delivers the longest speech in Acts. Retracing the history of Israel from Abraham, he shows that God's messengers have always been rejected, culminating in the rejection of the Messiah. Far from defending himself, Stephen becomes the accuser of his judges, taking his place in the line of the prophets and of Christ.
Acts 7.1-53 (King James Version) :Then said the high priest, Are these things so?And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.Then came he out of the land of the Chaldæans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years.And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.But when Jacob heard that there was corn in Egypt, he sent out our fathers first.And at the second time Joseph was made known to his brethren; and Joseph’s kindred was made known unto Pharaoh.Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.So Jacob went down into Egypt, and died, he, and our fathers,And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,Till another king arose, which knew not Joseph.The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.In which time Moses was born, and was exceeding fair, and nourished up in his father’s house three months:And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?Wilt thou kill me, as thou diddest the Egyptian yesterday?Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;Who found favour before God, and desired to find a tabernacle for the God of Jacob.But Solomon built him an house.Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?Hath not my hand made all these things?Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:Who have received the law by the disposition of angels, and have not kept it.King James Version (1769), domaine public — texte : eBible.org -
ADA029
The murder of Stephen
Analysis of the account of the stoning of Stephen (Acts 7.54-60), the first Christian martyr. The article examines the anger of the Sanhedrin, the legally irregular character of the execution, the vision of the glorified Christ granted to Stephen, and the theological parallel Luke draws between the passion of the disciple and that of Jesus. The presence of Saul foreshadows the rest of the apostolic narrative.
Psalms 35.16 (King James Version) :With hypocritical mockers in feasts, they gnashed upon me with their teeth.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF001
Sadducees
The Sadducees were an aristocratic and priestly group of ancient Judaism (200 BC – AD 70), controlling the Temple of Jerusalem and the Sanhedrin. They accepted only the Pentateuch, and denied the resurrection of the dead and the existence of angels. Mentioned fifteen times in the New Testament, they played a key role in the condemnation of Jesus, notably through Caiaphas and Anna. Their disappearance coincides with the destruction of the Temple in AD 70.
Acts 23.6 (King James Version) :But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.King James Version (1769), domaine public — texte : eBible.org -
INF002
The Pharisees
The Pharisees, who appeared after the Maccabean revolt (165 BC), were an influential religious group of ancient Judaism. Devoted to the written and oral Torah, they believed in the resurrection and remained close to the people. Often in conflict with Jesus in the Gospels, they nevertheless produced figures such as Nicodemus and Joseph of Arimathea. Their teachings founded rabbinic Judaism after the destruction of the Temple in AD 70.
Matthew 23.13-29 (King James Version) :But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.Ye blind guides, which strain at a gnat, and swallow a camel.Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,King James Version (1769), domaine public — texte : eBible.org -
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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ANN031
The Chief Priests
The article explores the role of the chief priests under the Roman occupation, focusing on Annas and Caiaphas, and the entanglements between religious and political power. The…