La vie de Jésus jusqu'à 12 ans 15 études
- 1Mary's return to Nazareth
- 2The first census of Quirinius
- 3The journey to Bethlehem
- 4The birth of Jesus the Messiah.
- 5The genealogy or genealogies
De la 3ème Pâque au début de la dernière semaine 2 études
Notes historiques 1 étude
The life of Jesus up to the age of 12
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PER009
Mary's return to Nazareth
The article examines Mary's return to Nazareth after visiting Elizabeth. Familiar with the prophecies, Mary witnesses John's birth, confirming his future role in God's plan. She returns with her family after the Passover pilgrimage.
Micah 5.1 (King James Version) :Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.Noteeverlasting: Heb. the days of eternityKing James Version (1769), domaine public — texte : eBible.org -
PER011
The first census of Quirinius
This article explores the controversial census of Quirinius, mentioned only by Luke, which supposedly took place in -2 BC, with no tangible evidence available. Luke is said to have checked his contemporary sources, lending credibility to his account, although the event's historicity remains debated.
Luke 2.1-2 (King James Version) :And it came to pass in those days, that there went out a decree from Cæsar Augustus, that all the world should be taxed.(And this taxing was first made when Cyrenius was governor of Syria.)King James Version (1769), domaine public — texte : eBible.org -
PER012
The journey to Bethlehem
Joseph and Mary travel from Nazareth to Bethlehem for a census, foretold to coincide with the Messiah's birth. Despite Mary's advanced pregnancy, the couple cover 137 km, with the journey planned for the Feast of Tabernacles. Luke is the only biblical author to document this journey. After the arduous trip, Mary goes into labour, bringing their arrival into line with the prophecies.
Luke 2.3-5 (King James Version) :And all went to be taxed, every one into his own city.And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)To be taxed with Mary his espoused wife, being great with child.King James Version (1769), domaine public — texte : eBible.org -
PER013
The birth of Jesus the Messiah.
This article analyses Jesus' birth in relation to several biblical texts and historical elements, such as the festival of Sukkot and Herod's rule. It surveys the challenges Mary and Joseph faced during their stay in Bethlehem and the theological significance of this event.
Matthew 2.1-2 (King James Version) :Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.King James Version (1769), domaine public — texte : eBible.org -
PER014
The genealogy or genealogies
The article examines Jesus' genealogies in Matthew and Luke, reflecting both his royal lineage through Joseph and his humanity through Mary. These complementary accounts emphasise Jesus' divine and human duality, reinforcing his messianic legitimacy.
Matthew 1.1-17 (King James Version) :The book of the generation of Jesus Christ, the son of David, the son of Abraham.Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.King James Version (1769), domaine public — texte : eBible.org -
PER015
The visit of the shepherds
Recounted only by Luke (Luke 2:8-20), this episode describes the Bethlehem shepherds' visit to the infant Jesus, guided by a radiant angelic apparition on the night of 13 October -2 BC. The sole witnesses of this heavenly revelation, they leave their flocks to behold the Messiah. Their visit comforts Mary and Joseph, far from their families. In a first act of evangelisation, the shepherds return glorifying God and testifying to what they have seen.
Luke 2.8-20 (King James Version) :And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.For unto you is born this day in the city of David a Saviour, which is Christ the Lord.And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,Glory to God in the highest, and on earth peace, good will toward men.And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.And when they had seen it, they made known abroad the saying which was told them concerning this child.And all they that heard it wondered at those things which were told them by the shepherds.But Mary kept all these things, and pondered them in her heart.And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.King James Version (1769), domaine public — texte : eBible.org -
PER016
The circumcision of the infant Jesus
Luke 2.21 recounts the circumcision of the infant Jesus, eight days after his birth in Bethlehem. In accordance with Mosaic law, Joseph and Mary have the child circumcised and name him Jesus, as announced by the angel Gabriel. This Hebrew name (Yehoshua) means ‘the Eternal is salvation’. Luke alone recounts this episode, emphasising the Messiah's humanity and his roots in Jewish tradition.
Leviticus 12.3 (King James Version) :And in the eighth day the flesh of his foreskin shall be circumcised.King James Version (1769), domaine public — texte : eBible.org -
PER020
The Magi from the East meet Herod
This article examines the Magi's meeting with Herod, recounted in the Gospel of Matthew, highlighting its importance in affirming Jesus' kingship. It places the visit in its historical context, exploring the Magi's motives and Herod's intentions while discussing Jesus' birth and its historical and theological implications.
Matthew 2.1-8 (King James Version) :Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.When Herod the king had heard these things, he was troubled, and all Jerusalem with him.And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.King James Version (1769), domaine public — texte : eBible.org -
PER021
The infant Jesus worshipped by the Magi
The article discusses the worship of Jesus by the Magi, foreign sages guided by a star to Bethlehem. They recognise Jesus' divine kingship and offer gifts despite the modest conditions of his birthplace. This account highlights the universality of recognising Jesus as king and the spiritual awakening of the Magi, warned in a dream not to return to Herod.
Matthew 2.9-12 (King James Version) :When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.When they saw the star, they rejoiced with exceeding great joy.And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.King James Version (1769), domaine public — texte : eBible.org -
PER022
Joseph's second dream
The article discusses Joseph's second dream, recounted in Matthew (Mt 2:13-15), in which an angel orders him to flee to Egypt with Mary and Jesus. It highlights divine protection and Joseph's crucial role, examining differences between Matthew and Luke and offering historical and theological insights.
Matthew 2.13-15 (King James Version) :And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.When he arose, he took the young child and his mother by night, and departed into Egypt:And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.King James Version (1769), domaine public — texte : eBible.org -
PER023
The stay in Egypt
The article explores the Holy Family's stay in Egypt, highlighting their biblical flight from Herod. Warned in a dream, Joseph leads a difficult journey of approximately 400–500 kilometres. The analysis covers practical matters, the Magi's contribution and the political context, although precise details of the stay remain uncertain.
Matthew 2.14-15 (King James Version) :When he arose, he took the young child and his mother by night, and departed into Egypt:And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.King James Version (1769), domaine public — texte : eBible.org -
PER024
The massacre of the children in Bethlehem
The article explores Herod's massacre of the children in Bethlehem following the visit of the Magi, as described in Matthew 2:16–18. This account raises questions about the ignorance of the religious leaders and the impact of Herod’s decisions. It also addresses the tense political context of the time.
Matthew 2.16-18 (King James Version) :Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.Then was fulfilled that which was spoken by Jeremy the prophet, saying,In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.King James Version (1769), domaine public — texte : eBible.org -
PER025
Joseph's third dream
The article ‘PER025 - Joseph's third dream’ recounts a divine revelation in Matthew 2.13-15. Joseph receives the message that he may return from Egypt to Israel after Herod's death, highlighting the family and political dynamics of the return.
Matthew 2.13-15 (King James Version) :And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.When he arose, he took the young child and his mother by night, and departed into Egypt:And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.King James Version (1769), domaine public — texte : eBible.org -
PER026
Joseph's fourth and final dream
Joseph receives divine instructions in a dream, leading him to return to Nazareth with his family rather than Bethlehem. Matthew emphasises that this decision fulfils the prophecy that Jesus will be called a Nazarene.
Matthew 2.22-23 (King James Version) :But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.King James Version (1769), domaine public — texte : eBible.org -
PER027
The return to Nazareth
The article analyses Jesus' return to Nazareth, contrasting Matthew's and Luke's accounts and their distinct aims. Matthew, addressing Jews, mentions the stay in Egypt to highlight a prophecy, whereas Luke omits it, aiming instead at a non-Jewish audience.
Hosea 11.1 (King James Version) :When Israel was a child, then I loved him, and called my son out of Egypt.Notetake off: Heb. lift upKing James Version (1769), domaine public — texte : eBible.org
From the third Passover to the beginning of the last week
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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 -
PER216
The conflicting assessment of the people
On the last day of the Feast of Sukkot in Jerusalem (October AD 32), Jesus proclaims himself to be a source of living water. The crowd is divided: some recognize him as the Messiah, others refuse to accept what is plain. The guards sent to arrest him disobey, impressed by his words. Nicodemus argues for a fair judgment, while the Pharisees put forward flimsy arguments. The opposition of the religious authorities turns fanatical, making Jesus' death their sole objective.
John 7.40-53 (King James Version) :Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.Others said, This is the Christ. But some said, Shall Christ come out of Galilee?Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?So there was a division among the people because of him.And some of them would have taken him; but no man laid hands on him.Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?The officers answered, Never man spake like this man.Then answered them the Pharisees, Are ye also deceived?Have any of the rulers or of the Pharisees believed on him?But this people who knoweth not the law are cursed.Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)Doth our law judge any man, before it hear him, and know what he doeth?They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.And every man went unto his own house.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF068
The Vulgate
La Vulgate est une traduction latine de la Bible réalisée par saint Jérôme à la fin du IVe siècle, sur demande du pape Damase Ier. Traduite principalement depuis l'hébreu pour l'Ancien Testament et révisée depuis le grec pour le Nouveau Testament, elle devint la version standard de l'Église catholique romaine pendant plus de mille ans. Le Concile de Trente en fit officiellement l'édition authentique au XVIe siècle. Son influence sur la culture, la théologie et la liturgie occidentales est considérable.
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ANN004
The Date of Birth of Jesus the Messiah
L'article propose une date de naissance pour Jésus basée sur une analyse des prophéties de Daniel et de l'histoire. La crucifixion aurait eu lieu…
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ANN009
The censuses of Quirinius
L'article ANN009 examine la question des recensements de Quirinus mentionnés dans l'évangile de Luc (Lc 2,1-2) et leur apparent décalage avec le recensement historiquement…
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ANN012
The Magi from the East in Bethlehem
L'article se penche sur le récit des mages venus d'Orient pour rendre hommage à Jésus, soulignant l'historicité du récit de Matthieu et la résonance…
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ANN013
The Star of Bethlehem
L'article analyse l'étoile de Bethléem dans l'Évangile de Matthieu, questionnant sa nature symbolique ou réelle. Il décrit comment les Mages, grâce à leurs compétences…
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ANN042
Travel times
Cette annexe étudie les moyens et durées de déplacement au premier siècle. À l'époque de Jésus, on voyageait principalement à pied, en caravane ou…
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ANN062
The manger in Bethlehem
L'article analyse la tradition de la crèche de Noël, comparant les récits historiques et la représentation culturelle moderne. Il s'appuie sur l'Évangile de Luc…
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ANN081
The fulfilment of the prophecies
L'article examine comment les prophéties de l'Ancien Testament trouvent leur accomplissement dans la vie de Jésus, en identifiant 24 points marqués par des événements…