Étude 1 sur 17 · Témoignages confirmant celui du Messie Jésus

  1. Étude 1 : Témoignages confirmant celui du Messie Jésus
  2. Étude 2 : Les pharisiens envisagent d’assassiner le Messie Jésus
  3. Étude 3 : Le jugement des pharisiens
  4. Étude 4 : La parabole du figuier stérile
  5. Étude 5 : Les questions des docteurs de la loi
  6. Étude 6 : Le dialogue de Jésus avec Jean et les femmes
  7. Étude 7 : Les précisions de Jean
  8. Étude 8 : Joseph d’Arimathée demande le corps de Jésus
  9. Study 9: Joseph of Arimathea and Nicodemus place the body of Jesus in the tomb
  10. Étude 10 : L'ensevelissement de Jésus : aromates et linceul
  11. Étude 11 : Le retour et l’attente des disciples
  12. Étude 12 : Le choix de Matthias
  13. Étude 13 : La délibération et la sentence du Sanhédrin
  14. Étude 14 : La persécution
  15. Étude 15 : Les pharisiens
  16. Étude 16 : La recherche de Nicodème
  17. Étude 17 : La résurrection

From the second to the third Passover festival

  • 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 1.26-27 (King James Version) :
    John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • 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.

    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
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    Level: Intermediate Level: Intermediate

  • 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.

    John 19.38-42 (King James Version) :
    And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.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.There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

From the 3rd Passover to the start of the final week

  • 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.

    Luke 13.6-9 (King James Version) :
    He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:And if it bear fruit, well: and if not, then after that thou shalt cut it down.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

The last week before the arrest

  • 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.

    Matthew 22.35 (King James Version) :
    Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

The last day up to the crucifixion

  • 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.

    John 19.25-27 (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.When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • 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.

    Exodus 12.46 (King James Version) :
    In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • 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 19.31-42 (King James Version) :
    The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.But when they came to Jesus, and saw that he was dead already, they brake not his legs:But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.And again another scripture saith, They shall look on him whom they pierced.And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.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.There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • 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 7.50-52 (King James Version) :
    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.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

Contradictions

  • CTD047 The burial of Jesus: spices and linen shroud

    The article examines the alleged contradiction between the Gospels of John and Mark on the burial of Jesus. John reports an initial funerary preparation by Nicodemus before the Sabbath, while Mark describes an intention of the women, after the Sabbath, to complete this preparation. The article concludes that the accounts are complementary, illustrating a common tribute paid to Jesus.

    John 19.39-40 (King James Version) :
    And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

Peter's ministry

  • ADA004 The disciples' return and wait

    After the ascension of Jesus (May 12, 33), the disciples return to Jerusalem from the Mount of Olives, a "Sabbath day's journey" away. They gather in an upper room, probably the house of Mary, the mother of John Mark, and devote themselves unanimously to prayer, together with the women and the family of Jesus. This period of waiting foreshadows the characteristics of the nascent Church.

    Acts 1.10-11 (King James Version) :
    And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • ADA005 The choice of Matthias

    Analysis of Acts 1.15-26, which recounts the election of Matthias to replace Judas Iscariot. Peter, the natural spokesman of the disciples, bases the need for this replacement on the Psalms. The apostolic criteria are specified: to have followed Jesus since his baptism and to be a witness of his resurrection. Matthias is finally designated by lot after prayer, restoring the college of the Twelve, a symbol of the twelve tribes of Israel.

    John 6.68-69 (King James Version) :
    Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.And we believe and are sure that thou art that Christ, the Son of the living God.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • ADA014 The deliberation and sentence of the Sanhedrin

    Faced with the Sanhedrin's embarrassment after a miracle performed by Peter and John, the religious authorities forbid preaching in the name of Jesus, hoping that threats will undermine the Christian message. Peter and John respond by affirming that obedience to God comes first, illustrating a spiritual transformation sustained by the Holy Spirit.

    Acts 4.18 (King James Version) :
    And they called them, and commanded them not to speak at all nor teach in the name of Jesus.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • ADA031 The persecution

    Article ADA031 examines the great persecution of the early church in Jerusalem (Acts 8.1-3), around AD 34-35. After Stephen’s martyrdom, the repression extends to all believers, women included. Saul of Tarsus is its chief architect, driven by a sincere but misdirected zeal for the Jewish traditions. This text illustrates the fulfillment of Jesus’ warnings about persecution and foreshadows Paul’s future conversion.

    1 Timothy 1.13 (King James Version) :
    Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
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    Level: Intermediate Level: Intermediate

Historical notes

  • 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.

    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
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    Level: Easy Audience: Beginners

Word of a Friend

  • 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.

    Job 42.5 (King James Version) :
    I have heard of thee by the hearing of the ear: but now mine eye seeth thee.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

  • 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.

    Revelation 3.20 (King James Version) :
    Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
    King James Version (1769), domaine public — texte : eBible.org
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    Level: Intermediate Level: Intermediate

Further reading