De la 2ème à la 3ème fête de Pâque 3 études
De la 3ème Pâque au début de la dernière semaine 1 étude
La dernière semaine avant l'arrestation 1 étude
La dernière journée jusqu'à la crucifixion 4 études
Les contradictions 1 étude
Ministère de Pierre 4 études
Notes historiques 1 étude
Parole d'un Ami 2 études
From the second to the third Passover festival
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PER072
Testimonies confirming that of Jesus the Messiah
The article discusses the testimonies confirming that Jesus is the Messiah, notably those of John the Baptist and the divine miracles, in John's tradition. The setting is Jerusalem after Passover in March AD 31. Jesus criticises the religious authorities who do not recognise him and invokes Moses as a precursor. Some, such as Nicodemus, will convert.
John 8.1-11 (King James Version) :Jesus went unto the mount of Olives.And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,They say unto him, Master, this woman was taken in adultery, in the very act.Now Moses in the law commanded us, that such should be stoned: but what sayest thou?This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.And again he stooped down, and wrote on the ground.And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.King James Version (1769), domaine public — texte : eBible.org -
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.
Luke 6.11 (King James Version) :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 -
PER158
The judgment of the Pharisees
Pericope PER158 analyzes the Pharisees' reaction to Jesus' miracles at Capernaum (Matt 9.33-34). While the crowd recognizes a divine work, the Pharisees attribute Jesus' actions to the devil. Their rejection is deliberate: accepting Jesus would mean losing their privileges. Yet some, such as Nicodemus, Joseph of Arimathea and Saul of Tarsus, would choose to follow him. The healed mute man, for his part, goes away in joy and gratitude.
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
From the 3rd Passover to the start of the final week
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PER230
The parable of the barren fig tree
The parable of the barren fig tree (Luke 13.6-9), reported only by Luke, illustrates God’s patience and the urgency of conversion. Jesus warns that every disciple who bears no spiritual fruit risks judgment, while emphasizing that God grants an additional time of grace. This text follows on from Luke 13.1-5 and carries a twofold message: a solemn warning and divine mercy.
John 9.1-3 (King James Version) :And as Jesus passed by, he saw a man which was blind from his birth.And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER296
The questions of the teachers of the law
During the last week before his Passion, Jesus is questioned by teachers of the Law about the greatest commandment. He sums up the whole Law in two principles: loving God and loving one’s neighbor. A sincere scribe acknowledges the rightness of this answer, and Jesus tells him that he is not far from the Kingdom. The article nuances the view of Pharisaism and invites a faith lived in love rather than in legalism.
Mark 12.34 (King James Version) :And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER355
Jesus' dialogue with John and the women
At the foot of the cross, Jesus entrusts his mother Mary to John, the beloved disciple (John 19.25-27). As the only gospel to report this scene, John stresses the courageous presence of the women and of John at Golgotha. This dialogue reveals a twofold significance: human, as Jesus fulfills his filial responsibilities, and spiritual, as he establishes a new family founded on faith rather than blood. John obeys immediately, bearing witness to his faithfulness.
Matthew 27.55-56 (King James Version) :And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.King James Version (1769), domaine public — texte : eBible.org -
PER358
John's Added Details
John 19.31-37 reports details found only in his account of the events following Jesus' death: the Jewish authorities' request to have the bodies removed before the Passover Sabbath, the crurifragium applied to the robbers but not to Jesus, who was already dead, and the spear piercing his side. John, an eyewitness, attests the reality of Christ's death and the fulfillment of the Scriptures concerning the Passover Lamb.
Luke 23.44 (King James Version) :And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.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.
Luke 23.44 (King James Version) :And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.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
Contradictions
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CTD047
The burial of Jesus: spices and linen shroud
L'article examine la prétendue contradiction entre les Évangiles de Jean et Marc sur l'ensevelissement de Jésus. Jean rapporte une préparation funéraire initiale par Nicodème avant le sabbat, tandis que Marc décrit une intention post-sabbat des femmes de compléter cette préparation. L'article conclut que les récits sont complémentaires, illustrant un hommage commun rendu à Jésus.
Mark 16.1 (King James Version) :And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.King James Version (1769), domaine public — texte : eBible.org
Pierre's Ministry
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ADA004
Le retour et l’attente des disciples
Après l'ascension de Jésus (12 mai 33), les disciples retournent à Jérusalem depuis le mont des Oliviers, distant d'un 'chemin de sabbat'. Ils se rassemblent dans une chambre haute, probablement la maison de Marie mère de Jean Marc, et persévèrent unanimement dans la prière, avec les femmes et la famille de Jésus. Cette période d'attente préfigure les caractéristiques de l'Église naissante.
Acts 1.4-5 (King James Version) :And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.King James Version (1769), domaine public — texte : eBible.org -
ADA005
Matthias's Choice
Analyse d'Actes 1.15-26, relatant l'élection de Matthias pour remplacer Judas l'Iscariote. Pierre, porte-parole naturel des disciples, fonde la nécessité de ce remplacement sur les Psaumes. Les critères apostoliques sont précisés : avoir suivi Jésus depuis son baptême et être témoin de sa résurrection. Matthias est finalement désigné par tirage au sort après prière, rétablissant le collège des Douze, symbole des douze tribus d'Israël.
Matthew 19.28 (King James Version) :And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.King James Version (1769), domaine public — texte : eBible.org -
ADA014
The Sanhedrin's Deliberation and Verdict
Face à l'embarras du Sanhédrin après un miracle accompli par Pierre et Jean, les autorités religieuses interdisent la prédication au nom de Jésus, espérant que des menaces compromettront le message chrétien. Pierre et Jean répondent en affirmant leur obéissance prioritaire à Dieu, illustrant une transformation spirituelle soutenue par le Saint-Esprit.
Luke 12.11-12 (King James Version) :And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:For the Holy Ghost shall teach you in the same hour what ye ought to say.King James Version (1769), domaine public — texte : eBible.org -
ADA031
Persecution
L'article ADA031 analyse la grande persécution de l'Église primitive à Jérusalem (Actes 8.1-3), vers l'an 34-35. Après le martyre d'Étienne, la répression s'étend à tous les croyants, y compris les femmes. Saul de Tarse en est le principal artisan, animé d'un zèle sincère mais mal dirigé pour les traditions juives. Ce texte illustre l'accomplissement des avertissements de Jésus sur la persécution et préfigure la conversion future de Paul.
Acts 9.26 (King James Version) :And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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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
Word of a Friend
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PDA002
Nicodemus’ search
This article looks at the story of Nicodemus, a Pharisee who meets Jesus by night according to John 3:1-21. Nicodemus seeks to understand the biblical idea of being born again in order to enter the kingdom of God. He moves from fear to courageous faith, helping with Jesus’ burial after his crucifixion. This account shows how a genuine encounter with Jesus can transform a life. Nicodemus’ experience symbolizes the passage from intellectual curiosity to an authentic, committed faith.
John 3.1-21 (King James Version) :There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.Marvel not that I said unto thee, Ye must be born again.The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.Nicodemus answered and said unto him, How can these things be?Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:That whosoever believeth in him should not perish, but have eternal life.For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.For God sent not his Son into the world to condemn the world; but that the world through him might be saved.He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.King James Version (1769), domaine public — texte : eBible.org -
PDA007
The Resurrection
The article examines the resurrection of Jesus, a key event of Christianity. The women's visit to the tomb and the apostles' initial unbelief in the face of this extraordinary event are highlighted. The author explains that God continues to speak to people in various ways, but that humanity often chooses to ignore these spiritual messages.
Hebrews 3.7-8 (King James Version) :Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:King James Version (1769), domaine public — texte : eBible.org
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ANN107
Harmony of the texts on the resurrection
L'article analyse et harmonise les récits de la résurrection de Jésus dans les Évangiles, se concentrant sur Matthieu. Il explique les variations comme des…
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ANN126
Detailed chronology of the events related to the resurrection
L'article examine de manière approfondie la chronologie des événements autour de la résurrection de Jésus, en harmonisant les récits des évangiles. Il s'appuie sur…