La dernière journée jusqu'à la crucifixion 8 études
- 1The Titulus of Pilate
- 2The way to Mount Golgotha, help from Simon of Cyrene
- 3Words to the women
- 4The Crucifixion
- 5The division of the garments and the mockery
La résurrection et les différentes apparitions 4 études
The last day up to the crucifixion
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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.
Mark 15.21-22 (King James Version) :And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.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 23.27 (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 -
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 23.28-31 (King James Version) :But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.For if they do these things in a green tree, what shall be done in the dry?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 -
PER353
The division of the garments and the mockery
The passage PER353 analyzes the division of Jesus’ garments and the mockery during his crucifixion at Golgotha. The four Gospels agree on this episode: the soldiers cast lots for the seamless tunic, fulfilling Psalm 22.19. Luke reports Jesus’ prayer of forgiveness for his executioners, Mark his cry of abandonment, and Matthew the taunts of the passersby and the religious leaders. This synoptic article brings out the theological richness of each Gospel account.
John 19.25 (King James Version) :Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.King James Version (1769), domaine public — texte : eBible.org -
PER354
The dialogue with the two criminals beside him
Pericope 354 analyzes the unique dialogue reported by Luke between Jesus and the two criminals crucified beside him (Lk 23,39-43). One mocks Jesus; the other acknowledges his guilt, affirms Jesus' innocence and asks to be welcomed into his kingdom. Jesus promises him paradise “today.” This passage reveals a central theological paradox: Jesus saves from the cross, displaying a spiritual authority precisely where everything seems to contradict it.
John 18.17-30 (King James Version) :Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not.And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.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.And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?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.Pilate then went out unto them, and said, What accusation bring ye against this man?They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.King James Version (1769), domaine public — texte : eBible.org -
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 27.31-56 (King James Version) :And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.And when they were come unto a place called Golgotha, that is to say, a place of a skull,They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.And sitting down they watched him there;And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.Then were there two thieves crucified with him, one on the right hand, and another on the left.And they that passed by reviled him, wagging their heads,And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.Likewise also the chief priests mocking him, with the scribes and elders, said,He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.The thieves also, which were crucified with him, cast the same in his teeth.Now from the sixth hour there was darkness over all the land unto the ninth hour.And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?Some of them that stood there, when they heard that, said, This man calleth for Elias.And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.The rest said, Let be, let us see whether Elias will come to save him.Jesus, when he had cried again with a loud voice, yielded up the ghost.And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;And the graves were opened; and many bodies of the saints which slept arose,And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.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 -
PER356
The Night at Noon
Pericope 356 analyzes the darkness that fell during the crucifixion of Jesus, from noon to 3 p.m., as reported by the three Synoptic Gospels. This cosmic event is studied in its chronological and theological dimensions: a sign of divine judgment, a prophetic fulfillment (Amos 8:9, Isaiah 53) and a modest veil over the ignominy of the cross. It precedes the last words of Jesus and his death.
Isaiah 53.3 (King James Version) :He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
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PER368
The Reaction of Peter and John
Pericope 368 examines the reaction of Peter and John after Mary Magdalene's testimony about the empty tomb. The two apostles run to the sepulchre, discover the burial linens and the folded face cloth, but do not yet grasp the reality of the resurrection. The article harmonizes the accounts of Luke 24.12 and John 20.3-12, distinguishes two successive announcements to the disciples, and highlights the initial lack of understanding in the face of Jesus' prophecies about his resurrection.
John 21.24 (King James Version) :This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.King James Version (1769), domaine public — texte : eBible.org -
PER369
Mary Magdalene Remains at the Tomb
An episode unique to John (John 20.11), this passage describes Mary Magdalene remaining alone at the tomb after Peter and John have left. A faithful witness since the ministry of Jesus, she first interprets the disappearance of the body as a removal, before becoming the first person to whom the Risen One appears personally. The article offers a chronological analysis and a harmonization of the Gospel accounts of the resurrection.
Luke 24.2 (King James Version) :And they found the stone rolled away from the sepulchre.King James Version (1769), domaine public — texte : eBible.org -
PER370
First Appearance of the Messiah Jesus to Mary Magdalene
Pericope PER370 analyzes the first appearance of the risen Christ to Mary Magdalene, on the morning of Sunday, April 3, AD 33, near the tomb in Jerusalem. Reported mainly by John (Jn 20,11-18) and confirmed by Mark (Mk 16,9), this encounter reveals Mary’s initial ignorance of the resurrection, her mistaking Jesus for a gardener, and the distinctive nature of the Easter appearances. The article adopts a rigorous synoptic method by comparing the Gospels.
Luke 24.1-3 (King James Version) :Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.And they found the stone rolled away from the sepulchre.And they entered in, and found not the body of the Lord Jesus.King James Version (1769), domaine public — texte : eBible.org -
PER371
Second appearance of the Messiah Jesus to the other women
Pericope PER371 analyzes the second appearance of the risen Jesus to the women (Mt 28.9-10), on Sunday morning near the tomb in Jerusalem. The article harmonizes the apparent tension between Mark (the women's silence and fear) and Matthew (the meeting with Jesus), showing that these accounts are complementary: Mark describes the immediate reaction of astonishment, and Matthew adds the joy. Only Matthew reports this particular appearance.
Matthew 28.9-10 (King James Version) :And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.King James Version (1769), domaine public — texte : eBible.org