De la 3ème Pâque au début de la dernière semaine 2 études
La dernière semaine avant l'arrestation 1 étude
La dernière journée jusqu'à la crucifixion 14 études
- 4The presentation to Pontius Pilate
- 5Presentation to “king” Antipas
- 6The Return before Pontius Pilate
- 7The release of a prisoner
- 8The relentlessness of the Sanhedrin, official condemnation
Fiabilité des Écritures et autres thèmes doctrinaux 1 étude
Notes historiques 3 études
Parole d'un Ami 1 étude
From the 3rd Passover to the start of the final week
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PER222
The Good Samaritan
Pericope PER222 presents the parable of the Good Samaritan (Luke 10.25-37), told by Jesus in response to a teacher of the Law who wanted to trap him. Set in Bethany beyond the Jordan in November AD 32, this parable teaches that the true "neighbor" is defined not by religion or culture, but by the act of mercy. The despised Samaritan becomes the model of compassion, a symbolic figure of the Messiah himself coming to the rescue of wounded humanity.
John 3.1-15 (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.King James Version (1769), domaine public — texte : eBible.org -
PER229
Reminder of the massacre of the Galileans by Pilate
Pericope PER229 (Luke 13,1-5) recounts how witnesses of a Pharisee's meal confronted Jesus about the massacre of Galileans by Pilate. Jesus refuses to see in it a divine punishment and calls for personal repentance, also citing the fall of the tower of Siloam. He teaches that death is the common lot of all, and that only repentance opens the way to the Kingdom of God.
Luke 13.3 (King James Version) :I tell you, Nay: but, except ye repent, ye shall all likewise perish.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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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.
Luke 19.47-48 (King James Version) :And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,And could not find what they might do: for all the people were very attentive to hear him.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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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.
John 18.28 (King James Version) :Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.King James Version (1769), domaine public — texte : eBible.org -
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.
Matthew 27.1-2 (King James Version) :When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.King James Version (1769), domaine public — texte : eBible.org -
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.
John 19.1-16 (King James Version) :Then Pilate therefore took Jesus, and scourged him.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.Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.When Pilate therefore heard that saying, he was the more afraid;And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cæsar’s friend: whosoever maketh himself a king speaketh against Cæsar.When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!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.Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.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.
Luke 23.17-22 (King James Version) :(For of necessity he must release one unto them at the feast.)And they cried out all at once, saying, Away with this man, and release unto us Barabbas:(Who for a certain sedition made in the city, and for murder, was cast into prison.)Pilate therefore, willing to release Jesus, spake again to them.But they cried, saying, Crucify him, crucify him.And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.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.
John 18.27-28 (King James Version) :Peter then denied again: and immediately the cock crew.Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.King James Version (1769), domaine public — texte : eBible.org -
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.
Matthew 27.26 (King James Version) :Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.King James Version (1769), domaine public — texte : eBible.org -
PER348
Pilate’s Efforts to Save Jesus
The pericope PER348 examines Pontius Pilate’s repeated attempts to save Jesus during the trial before the praetorium in Jerusalem, on a Friday morning. Based mainly on John 19.4-15, it traces the political and religious pressures that lead Pilate to condemn Jesus despite his conviction of his innocence. This passage reveals the tension between justice, political power and religious authority during the Passion of Christ.
John 19.6 (King James Version) :When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.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.
John 19.22 (King James Version) :Pilate answered, What I have written I have written.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.
Luke 23.26 (King James Version) :And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.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.
Luke 23.27 (King James Version) :And there followed him a great company of people, and of women, which also bewailed and lamented him.King James Version (1769), domaine public — texte : eBible.org -
PER352
The Crucifixion
Pericope PER352 analyzes the crucifixion of Jesus on Mount Golgotha through the four Gospels. It places the event around 9 a.m. on a Friday morning, examines the fulfillment of prophecies (Isaiah 53,12; Psalm 22,19), the technical details of the crucifixion, the royal inscription and the mockery of the witnesses. A rigorous synoptic reading that links history, chronology and theology.
Luke 23.35-36 (King James Version) :And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.And the soldiers also mocked him, coming to him, and offering him vinegar,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.
John 19.33 (King James Version) :But when they came to Jesus, and saw that he was dead already, they brake not his legs: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 -
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.
Exodus 20.8-10 (King James Version) :Remember the sabbath day, to keep it holy.Six days shalt thou labour, and do all thy work:But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:King James Version (1769), domaine public — texte : eBible.org
Reliability of the Scriptures and other doctrinal topics
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CHR009
The debate over the date of Jesus’ death
The article analyzes the proposed dates of Jesus’ death, 7 April AD 30 and 1 April AD 33, based on the Gospels, history, and astronomical calculations.
Mark 15.42 (King James Version) :And now when the even was come, because it was the preparation, that is, the day before the sabbath,King James Version (1769), domaine public — texte : eBible.org
Historical notes
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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 -
INF006
Did Jesus speak Greek?
The article examines the likelihood that Jesus spoke Greek. Although he was born in Nazareth, an isolated town, the Gospels report direct dialogues between Jesus and Pilate and Roman officers with no mention of an interpreter. The author suggests that work as a carpenter in Sepphoris, a Hellenized city, and possible local teaching explain this probable command of Greek.
Matthew 8.5 (King James Version) :And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,King James Version (1769), domaine public — texte : eBible.org -
INF061
The P52 papyrus
Papyrus P52 is the oldest known fragment of the New Testament, containing verses from John 18. Discovered in Egypt in the early 20th century by Oxford scholars, it was acquired in 1920 for the John Rylands Library in Manchester. Identified in 1935 by Colin Henderson Roberts, this 9x6 cm fragment is dated on paleographic grounds to the first half of the 2nd century. Its discovery confirms the rapid spread and faithful transmission of the Gospels.
John 18.37-38 (King James Version) :Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.King James Version (1769), domaine public — texte : eBible.org
Word of a Friend
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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.
Job 33.14-17 (King James Version) :For God speaketh once, yea twice, yet man perceiveth it not.Notehe…: Heb. he revealeth, or, uncoverethNotepurpose: Heb. workNotefrom perishing: Heb. from passingIn a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;Then he openeth the ears of men, and sealeth their instruction,That he may withdraw man from his purpose, and hide pride from man.King James Version (1769), domaine public — texte : eBible.org
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ANN045
The debate over the date of Jesus’ death
L'article ANN045 examine le débat sur la date de la mort de Jésus, en confrontant les deux hypothèses principales : le 7 avril 30…
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ANN073
The resurrection of the Messiah Jesus
Cet article examine la résurrection de Jésus et son impact théologique, discutant des prédictions et réactions des témoins, ainsi que des mesures prises par…