Études 1 à 6
- 1La libération d’un prisonnierLa dernière journée jusqu'à la crucifixionMatthieu 27.15-19
- 2Les différents sévices et la flagellationLa dernière journée jusqu'à la crucifixionMatthieu 27.26-31
- 3Les efforts de Pilate pour sauver JésusLa dernière journée jusqu'à la crucifixionJohn 19.4
- 4Le titulus de PilateLa dernière journée jusqu'à la crucifixionLuc 23.37-38
- 5Le chemin jusqu’au Mont Golgotha, aide de Simon de CyrèneLa dernière journée jusqu'à la crucifixionMatthew 27.22
- 6La crucifixionLa dernière journée jusqu'à la crucifixionMatthew 27.22
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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 -
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.
John 18.39-40 (King James Version) :But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.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.
Matthew 27.22 (King James Version) :Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.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 19.20 (King James Version) :This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.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 23.26-49 (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.And there followed him a great company of people, and of women, which also bewailed and lamented him.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?And there were also two other, malefactors, led with him to be put to death.And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.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,And saying, If thou be the king of the Jews, save thyself.And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.And the sun was darkened, and the veil of the temple was rent in the midst.And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.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.
Mark 15.25 (King James Version) :And it was the third hour, and they crucified him.King James Version (1769), domaine public — texte : eBible.org