La vie de Jésus jusqu'à 12 ans 1 étude
De la 3ème Pâque au début de la dernière semaine 4 études
La dernière semaine avant l'arrestation 13 études
- 6Healing of blind and lame people
- 7Daily Teaching in the Temple
- 8The authority of the Messiah Jesus challenged
- 9The parable of the two sons
- 10The parable of the vinedressers
La dernière journée jusqu'à la crucifixion 1 étude
Notes historiques 2 études
The life of Jesus up to the age of 12
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PER003
Announcement of the birth of John the Baptist
This article describes the announcement of John the Baptist's birth, recounted exclusively in the Gospel of Luke, highlighting the attention to historical detail and John's prophetic significance as the forerunner of Jesus.
Luke 1.5-25 (King James Version) :There was in the days of Herod, the king of Judæa, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.And it came to pass, that while he executed the priest’s office before God in the order of his course,According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.And the whole multitude of the people were praying without at the time of incense.And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.And when Zacharias saw him, he was troubled, and fear fell upon him.But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.And thou shalt have joy and gladness; and many shall rejoice at his birth.For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb.And many of the children of Israel shall he turn to the Lord their God.And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.And the people waited for Zacharias, and marvelled that he tarried so long in the temple.And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.And after those days his wife Elisabeth conceived, and hid herself five months, saying,Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER215
The discourse on living water
On the last day of the feast of Sukkot (Hoshana Rabbah), the Messiah Jesus proclaims in the Temple of Jerusalem that he is the true source of living water. Taking up the symbolism of the water libation rite, he invites anyone who is thirsty to come to him. John explains that this living water refers to the Holy Spirit, who would be given after Jesus was glorified. Only John reports this episode, dated Wednesday, October 13, AD 32.
Numbers 29.35-39 (King James Version) :On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein:Notedo: or, offerBut ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the LORD: one bullock, one ram, seven lambs of the first year without blemish:Their meat offering and their drink offerings for the bullock, for the ram, and for the lambs, shall be according to their number, after the manner:And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.These things ye shall do unto the LORD in your set feasts, beside your vows, and your freewill offerings, for your burnt offerings, and for your meat offerings, and for your drink offerings, and for your peace offerings.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 7.51 (King James Version) :Doth our law judge any man, before it hear him, and know what he doeth?King James Version (1769), domaine public — texte : eBible.org -
PER217
The woman caught in adultery
Pericope 217 recounts the episode of the woman caught in adultery (John 8.1-11), in which Pharisees set a trap for Jesus by bringing him a woman caught in the very act. Jesus foils the trap with his famous saying inviting the one who is without sin to cast the first stone, then forgives the woman. This account, whose textual authenticity is debated, illustrates the union of divine justice and mercy, and reveals Jesus' unique authority to justify.
John 8.7 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
PER218
The Messiah Jesus is the light of the world
At the Feast of Sukkot in Jerusalem, Jesus proclaims himself the ‘light of the world’ (John 8.12-58), drawing on the symbolism of the great illuminations of the Temple. He gradually reveals his divine identity through debates with the Pharisees, culminating in the statement ‘Before Abraham was, I AM’, an explicit affirmation of his pre-existence and his divinity. To believe in him is to enter into the light, the truth and eternal life.
John 8.31-36 (King James Version) :Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;And ye shall know the truth, and the truth shall make you free.They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.And the servant abideth not in the house for ever: but the Son abideth ever.If the Son therefore shall make you free, ye shall be free indeed.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER285
Healing of blind and lame people
After the cleansing of the Temple, Jesus heals the blind and the lame in the courtyard on Monday, March 28, AD 33. Only Matthew reports this episode. The crowd and the children acclaim him as Son of David, while the chief priests and the scribes, increasingly hostile, are indignant at these messianic demonstrations. This episode illustrates the contrast between the faith of the common people and the rejection by the religious authorities.
Mark 11.15-18 (King James Version) :And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;And would not suffer that any man should carry any vessel through the temple.And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.King James Version (1769), domaine public — texte : eBible.org -
PER286
Daily Teaching in the Temple
Pericope 286 describes Jesus’ daily teaching in the Temple of Jerusalem during Passover week (Monday, March 28, AD 33). Based mainly on Luke 19,47-48, it presents the growing opposition between the admiring crowds and the hostile religious authorities — scribes, chief priests, Sadducees and Pharisees — who seek to silence Jesus, whose message of the Kingdom of God threatens their established power.
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 -
PER289
The authority of the Messiah Jesus challenged
In the Temple of Jerusalem, the religious leaders publicly challenge Jesus’ authority. With a clever counter-question about the baptism of John, he reduces them to silence and exposes their bad faith. This synoptic episode (Matt 21.23-27; Mark 11.27-33; Luke 20.1-8) illustrates the growing opposition of the authorities to the Messiah during his last week before the arrest.
Mark 11.27-33 (King James Version) :And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.The baptism of John, was it from heaven, or of men? answer me.And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed.And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.King James Version (1769), domaine public — texte : eBible.org -
PER290
The parable of the two sons
The parable of the two sons (Matt 21,28-32), recorded only by Matthew, takes place in the Temple of Jerusalem during Jesus’ last week. It contrasts two attitudes: promising without acting versus refusing and then obeying. Jesus unmasks the hypocrisy of the religious leaders and announces that repentant sinners enter the Kingdom ahead of them. A universal call to humility and sincere repentance.
Luke 18.9-14 (King James Version) :And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:Two men went up into the temple to pray; the one a Pharisee, and the other a publican.The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.I fast twice in the week, I give tithes of all that I possess.And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.King James Version (1769), domaine public — texte : eBible.org -
PER291
The parable of the vinedressers
The parable of the vinedressers (Matt 21.33-46; Mark 12.1-12; Luke 20.9-19), spoken on Holy Tuesday in the courtyard of the Temple, illustrates the history of salvation allegorically: God sends prophets and then his Son, whom the religious leaders reject and kill. The vineyard is transferred to the Church, without however closing the door to the Jewish people, who can enter into the faith.
Matthew 21.33-46 (King James Version) :Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.And the husbandmen took his servants, and beat one, and killed another, and stoned another.Again, he sent other servants more than the first: and they did unto them likewise.But last of all he sent unto them his son, saying, They will reverence my son.But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.And they caught him, and cast him out of the vineyard, and slew him.When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.King James Version (1769), domaine public — texte : eBible.org -
PER292
The parable of the wedding feast
The parable of the wedding feast (Mt 22,1-14; Lk 14,15-24) teaches that God invites all people into His Kingdom, but that rejecting this invitation brings a grave judgment. Spoken in the Temple of Jerusalem on the Tuesday of Passion Week, it prophetically announces the destruction of Jerusalem in AD 70. The man without a wedding garment reminds us that entering the Kingdom requires a genuine spiritual transformation, received by faith in Christ.
Luke 14.15-24 (King James Version) :And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.Then said he unto him, A certain man made a great supper, and bade many:And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.And another said, I have married a wife, and therefore I cannot come.So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.And the servant said, Lord, it is done as thou hast commanded, and yet there is room.And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.For I say unto you, That none of those men which were bidden shall taste of my supper.King James Version (1769), domaine public — texte : eBible.org -
PER294
The questions of the Pharisees and the Herodians
The Pharisees and Herodians try to trap Jesus by asking him whether one should pay the tax to Caesar. His answer — “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” — foils the trap and establishes the fundamental distinction between civil authority and divine sovereignty, reminding us that man, who bears the image of God, belongs wholly to him.
Matthew 22.15-22 (King James Version) :Then went the Pharisees, and took counsel how they might entangle him in his talk.And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?Shew me the tribute money. And they brought unto him a penny.And he saith unto them, Whose is this image and superscription?They say unto him, Cæsar’s. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.When they had heard these words, they marvelled, and left him, and went their way.King James Version (1769), domaine public — texte : eBible.org -
PER295
The questions of the Pharisees and the Herodians
In the Temple of Jerusalem, the Sadducees try to trap Jesus with a question about the resurrection involving a woman who had seven husbands. Jesus answers by revealing their ignorance of the Scriptures and of the power of God: in the life to come, people no longer marry. He proves the resurrection from the Torah by quoting Exodus 3.6: God is the God of the living, not of the dead. His adversaries are reduced to silence.
Mark 1.22 (King James Version) :And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.King James Version (1769), domaine public — texte : eBible.org -
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 12.28-34 (King James Version) :And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.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 -
PER297
The Messiahship of Jesus
At the Temple court in Jerusalem, on the Tuesday before his Passion, Jesus questions the Pharisees about the identity of the Messiah. Citing Psalm 110, he reveals that the Messiah is both Son of David according to the flesh and eternal Lord according to his divinity, confounding his opponents, who are left without an answer. A fundamental Christological statement about the dual nature of Jesus.
John 18.36 (King James Version) :Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.King James Version (1769), domaine public — texte : eBible.org -
PER298
Indictment Against the Religious Leaders
In the courtyard of the Temple in Jerusalem, on the Wednesday before his Passion, Jesus delivers a severe indictment against the scribes and the Pharisees. Through eight proclamations of ‘Woe to you!’, he denounces their hypocrisy, their pride and their outward show of religion, while expressing deep sorrow over Jerusalem. He calls his disciples to a genuine, humble faith that serves others.
Matthew 23.39 (King James Version) :For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.King James Version (1769), domaine public — texte : eBible.org -
PER299
The Widow’s Offering
In the Temple of Jerusalem, Jesus watches a poor widow put two small coins into the treasury, all that she has. Unlike the rich, who give ostentatiously out of their surplus, she offers her entire livelihood. Jesus declares that she has given more than all the others, overturning human standards of value. This account, reported by Mark (12.41-44) and Luke (21.1-4), teaches that true generosity is measured not by the amount given, but by the disposition of the heart and the sacrifice made.
Luke 21.1-4 (King James Version) :And he looked up, and saw the rich men casting their gifts into the treasury.And he saw also a certain poor widow casting in thither two mites.And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.King James Version (1769), domaine public — texte : eBible.org -
PER300
The unbelief of the Jews
Pericope 300 deals with the unbelief of the Jews in the face of the signs performed by Jesus, an episode reported only by John (Jn 12,37-50), set in the Temple of Jerusalem on Wednesday, 30 March AD 33. In contrast, the poor widow's gift illustrates genuine faith. Jesus overturns human criteria: true generosity is measured not by the quantity given but by the disposition of the heart, offering to God all that one is.
John 12.37-50 (King James Version) :But though he had done so many miracles before them, yet they believed not on him:That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?Therefore they could not believe, because that Esaias said again,He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.These things said Esaias, when he saw his glory, and spake of him.Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:For they loved the praise of men more than the praise of God.Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.And he that seeth me seeth him that sent me.I am come a light into the world, that whosoever believeth on me should not abide in darkness.And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER342
The tragic end of Judas Iscariot
Only Matthew reports the tragic end of Judas Iscariot. After Jesus is condemned, overwhelmed with remorse, Judas throws the thirty pieces of silver into the sanctuary of the Temple and takes his own life. The priests use this money to buy the potter’s field, called Hakeldama. This episode illustrates the irreversibility of betrayal and the despair of a man unable to accept forgiveness.
Acts 1.18 (King James Version) :Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF001
Sadducees
Les Sadducéens étaient un groupe aristocratique et sacerdotal du judaïsme antique (200 av. J.-C. – 70 ap. J.-C.), contrôlant le Temple de Jérusalem et le Sanhédrin. Ils acceptaient uniquement le Pentateuque, niaient la résurrection des morts et l'existence des anges. Présents quinze fois dans le Nouveau Testament, ils jouèrent un rôle clé dans la condamnation de Jésus, notamment à travers Caïphe et Anne. Leur disparition coïncide avec la destruction du Temple en 70 ap. J.-C.
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 -
INF004
The Romans
Cet article retrace la domination romaine sur Israël de 63 av. J.-C. à 135 apr. J.-C. Il présente les figures clés du pouvoir au temps du ministère de Jésus : Ponce Pilate, Hérode Antipas et Caïphe. Il évoque la destruction du Temple en 70 et la transformation de Jérusalem en Aelia Capitolina sous Hadrien, offrant un contexte historique essentiel pour comprendre les Évangiles.
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