Apparitions post-résurrection 6 études
- 16Second miraculous catch of fish after the resurrection
- 17Post-resurrection appearances
- 18The Reaction of Peter and John
- 19First Appearance of the Messiah Jesus to Mary Magdalene
- 20The Appearance of the Messiah Jesus to Peter
Crucifixion 9 études
- 22The wording of the titulus?
- 23The burial of Jesus: spices and linen shroud
- 24The Crucifixion
- 25The division of the garments and the mockery
- 26The dialogue with the two criminals who surrounded him
Dernière Pâque de Jésus 2 études
Résurrection 4 études
Trahison de Judas 5 études
Chronologie des événements 1 étude
Les dernières heures de Jésus 4 études
Passion and Resurrection
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PER190
The Messiah Jesus announces his coming sufferings, Peter’s reaction
Jesus announces his imminent sufferings at Caesarea Philippi. Peter, rejecting this idea, illustrates the disciples’ lack of understanding of the Messiah’s spiritual mission. Jesus’ announcement refocuses the goal on the Kingdom of God, anticipating the crucifixion.
Matthew 16.21-23 (King James Version) :From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.King James Version (1769), domaine public — texte : eBible.org -
PER276
The arrival of the Jews from the city of Jerusalem
The article deals with the arrival of Jews at Bethany to see Jesus as the Passion draws near. Faced with his growing popularity, the religious authorities consider having him arrested, while Judas’s betrayal is being prepared.
John 12.9-11 (King James Version) :Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.But the chief priests consulted that they might put Lazarus also to death;Because that by reason of him many of the Jews went away, and believed on Jesus.King James Version (1769), domaine public — texte : eBible.org -
PER324
Jesus the Messiah speaks of his coming death
The article deals with the passage in which Jesus announces his coming death, giving his disciples words of comfort and assurance of victory over evil through the resurrection.
Mark 14.50 (King James Version) :And they all forsook him, and fled.King James Version (1769), domaine public — texte : eBible.org -
PER335
The Presentation before the Former High Priest Anna
The article explores Jesus’ appearance before Anna, the former high priest, explaining his lasting influence and the political stakes of the event. John provides these details to show the interconnection between religious and political interests in the trial of Jesus.
Matthew 26.47 (King James Version) :And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.King James Version (1769), domaine public — texte : eBible.org -
PER338
The presentation before the Sanhedrin
This article analyzes the presentation of Jesus before the Sanhedrin prior to his crucifixion according to the Gospels, setting out the violation of Jewish law by a night trial. Strategically orchestrated by Caiaphas to avoid the crowd, this judgment illustrates key theological and historical issues.
Luke 22.66-71 (King James Version) :And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:And if I also ask you, ye will not answer me, nor let me go.Hereafter shall the Son of man sit on the right hand of the power of God.Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.And they said, What need we any further witness? for we ourselves have heard of his own mouth.King James Version (1769), domaine public — texte : eBible.org -
PER341
The presentation before Pontius Pilate
Pericope PER341 reconstructs the presentation of Jesus before Pontius Pilate on Friday morning, around 6:45 a.m., after his nighttime condemnation by the Sanhedrin. Cross-referencing Matthew, Mark, Luke and John, the article analyzes the precise chronology, the role of Caiaphas, the refusal of the religious leaders to enter the Praetorium, and the dialogue between Jesus and Pilate, the only one empowered to pronounce a capital sentence.
Mark 14.72 (King James Version) :And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.King James Version (1769), domaine public — texte : eBible.org -
PER343
Presentation to “king” Antipas
Jesus is sent by Pilate before Herod Antipas, tetrarch of Galilee, who is in Jerusalem. Fascinated by the spectacular, Herod hopes for a miracle but meets with Jesus’ total silence. Offended, he mocks him, puts a splendid robe on him and sends him back to Pilate. Ironically, this episode reconciles Pilate and Herod. Only Luke reports this appearance (Luke 23.6-12), which took place around 7:30 a.m. on the Friday morning of the Passion.
Mark 15.1-5 (King James Version) :And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.And the chief priests accused him of many things: but he answered nothing.And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.But Jesus yet answered nothing; so that Pilate marvelled.King James Version (1769), domaine public — texte : eBible.org -
PER344
The return before Pontius Pilate
Pericope PER344 analyzes Jesus’ return before Pontius Pilate after his appearance before Herod Antipas, an episode reported only by Luke. Pilate, finding no fault deserving death under Roman law, tries to resist the pressure of the Jewish religious leaders. The article offers a precise chronological reconstruction of the morning of the Friday of the Passion and raises the linguistic question of the exchanges between Jesus and Pilate, which were most likely held in Greek.
Luke 23.6-12 (King James Version) :When Pilate heard of Galilee, he asked whether the man were a Galilæan.And as soon as he knew that he belonged unto Herod’s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.Then he questioned with him in many words; but he answered him nothing.And the chief priests and scribes stood and vehemently accused him.And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.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 -
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.
John 19.15 (King James Version) :But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar.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.
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 -
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.
Luke 23.23 (King James Version) :And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.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.
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 -
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.
Mark 15.20-41 (King James Version) :And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.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.And they gave him to drink wine mingled with myrrh: but he received it not.And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.And it was the third hour, and they crucified him.And the superscription of his accusation was written over, THE KING OF THE JEWS.And with him they crucify two thieves; the one on his right hand, and the other on his left.And the scripture was fulfilled, which saith, And he was numbered with the transgressors.And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days,Save thyself, and come down from the cross.Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.And when the sixth hour was come, there was darkness over the whole land until the ninth hour.And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?And some of them that stood by, when they heard it, said, Behold, he calleth Elias.And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.And Jesus cried with a loud voice, and gave up the ghost.And the veil of the temple was rent in twain from the top to the bottom.And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
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.
Matthew 27.45 (King James Version) :Now from the sixth hour there was darkness over all the land unto the ninth hour.King James Version (1769), domaine public — texte : eBible.org -
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.
Luke 23.44 (King James Version) :And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.King James Version (1769), domaine public — texte : eBible.org
Apparitions post-résurrection
Après la crucifixion et la mise au tombeau de Jésus, les récits évangéliques rapportent une série de rencontres extraordinaires entre le Christ ressuscité et ses disciples. Ces apparitions constituent l'un des témoignages les plus décisifs de la foi chrétienne, attestés par plusieurs sources indépendantes au sein des Évangiles et des écrits du Nouveau Testament.
Ces épisodes couvrent un large éventail de situations : des femmes découvrant le tombeau vide au matin de Pâques, les apparitions à Marie-Madeleine, aux disciples d'Emmaüs, aux Onze réunis dans le cénacle, ou encore à Pierre et aux pêcheurs au bord du lac de Tibériade. Chaque récit apporte un éclairage particulier sur l'identité du Ressuscité et sur la mission confiée à ses apôtres.
Ces textes soulèvent des questions essentielles sur la fiabilité historique des Évangiles, la chronologie des événements pascals et les convergences ou divergences entre les témoignages synoptiques et johanniques. Ils invitent le lecteur à mesurer la portée théologique de la résurrection comme fondement de la foi chrétienne.
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MIR040
Second miraculous catch of fish after the resurrection
Jean 21.1-14 relate la pêche miraculeuse après la résurrection, où Jésus ressuscité réapparaît sur le rivage de la mer de Tibériade et conseille ses disciples sur la pêche. Il est reconnu par Jean lorsque le filet déborde de poissons. Pierre, transporté de joie, nage jusqu'à lui, tandis que Jésus prépare un repas symbolique.
Luke 5.1-11 (King James Version) :And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.And he entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.And when they had this done, they inclosed a great multitude of fishes: and their net brake.And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.For he was astonished, and all that were with him, at the draught of the fishes which they had taken:And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.And when they had brought their ships to land, they forsook all, and followed him.King James Version (1769), domaine public — texte : eBible.org -
MIR042
Post-resurrection appearances
L'article présente les dix apparitions de Jésus après sa résurrection, telles que relatées dans le Nouveau Testament. De Marie-Madeleine au tombeau jusqu'aux apôtres avant l'Ascension, en passant par les disciples d'Emmaüs et plus de cinq cents frères, ces rencontres attestent de la réalité de la résurrection et fondent la foi chrétienne. Les auteurs évangéliques ont probablement opéré une sélection parmi toutes ces manifestations.
John 20.19-23 (King James Version) :Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.King James Version (1769), domaine public — texte : eBible.org -
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 -
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.
Matthew 28.6 (King James Version) :He is not here: for he is risen, as he said. Come, see the place where the Lord lay.King James Version (1769), domaine public — texte : eBible.org -
PER372
The Appearance of the Messiah Jesus to Peter
The appearance of the risen Jesus to Simon Peter is attested by Luke 24.34 and 1 Corinthians 15.3-5, but no evangelist describes its content. Set on Sunday, April 3, AD 33, after the appearances to the women and before that to the Emmaus disciples, this private encounter appears to be a personal reconciliation between Jesus and Peter after his denial. Peter would thus have been the first apostle to see the risen Lord.
John 20.11-18 (King James Version) :But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.King James Version (1769), domaine public — texte : eBible.org -
PER373
The guards warn the Jewish authorities
Matthew 28.11-15 reports that the tomb guards, unwitting witnesses of the resurrection, went to the Jewish authorities. The latter bribed them to spread the claim that the disciples had stolen the body. The article analyzes the apologetic value of this testimony from outside the Christian circle and the contradictions of the official version, noting that this episode, found only in Matthew, fits within the Easter chronology of Sunday, April 3, AD 33.
Luke 24.13-35 (King James Version) :And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.And they talked together of all these things which had happened.And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.But their eyes were holden that they should not know him.And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.Yea, and certain women also of our company made us astonished, which were early at the sepulchre;And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:Ought not Christ to have suffered these things, and to enter into his glory?And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.And they drew nigh unto the village, whither they went: and he made as though he would have gone further.But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.And their eyes were opened, and they knew him; and he vanished out of their sight.And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,Saying, The Lord is risen indeed, and hath appeared to Simon.And they told what things were done in the way, and how he was known of them in breaking of bread.King James Version (1769), domaine public — texte : eBible.org
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ANN090
The appearances of the risen Messiah Jesus
L'étude couvre les apparitions de Jésus ressuscité, en se basant sur les récits des Évangiles, notamment la rencontre avec Marie de Magdala. Elle vise…
Crucifixion
La crucifixion de Jésus constitue l'un des événements les plus décisifs de toute l'histoire biblique. Les articles rassemblés sous ce thème examinent les circonstances précises de la mort du Christ : l'arrestation, le procès, la condamnation, et le supplice de la croix, en s'appuyant sur les récits des quatre Évangiles confrontés les uns aux autres.
Une attention particulière est portée aux questions historiques et chronologiques qui entourent cet événement : l'heure exacte de la crucifixion, la datation de la dernière Pâque de Jésus, ou encore le rôle des grands prêtres et de Judas dans la trahison qui précède l'arrestation. Ces détails, loin d'être anecdotiques, éclairent la cohérence interne des Évangiles et leur fiabilité historique.
La crucifixion ne peut être pleinement comprise sans être mise en lien avec la Passion dans son ensemble, ni sans anticiper la Résurrection qui lui donne son sens ultime. Ce thème invite ainsi le lecteur à mesurer la portée théologique et humaine du sacrifice du Christ, au cœur de la foi chrétienne.
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CTD034
The wording of the titulus?
L'article traite des variations dans les Évangiles concernant le titulus de Jésus, expliquant qu'elles reflètent des versions linguistiques différentes et sont en réalité complémentaires, non contradictoires.
Luke 23.38 (King James Version) :And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.King James Version (1769), domaine public — texte : eBible.org -
CTD047
The burial of Jesus: spices and linen shroud
L'article examine la prétendue contradiction entre les Évangiles de Jean et Marc sur l'ensevelissement de Jésus. Jean rapporte une préparation funéraire initiale par Nicodème avant le sabbat, tandis que Marc décrit une intention post-sabbat des femmes de compléter cette préparation. L'article conclut que les récits sont complémentaires, illustrant un hommage commun rendu à Jésus.
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 -
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.
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 -
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.
Matthew 27.35-44 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
PER354
The dialogue with the two criminals who surrounded 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.
Mark 15.27 (King James Version) :And with him they crucify two thieves; the one on his right hand, and the other on his left.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 53.4-6 (King James Version) :Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.Notewounded: or, tormentedNotestripes: Heb. bruiseNotelaid…: Heb. made the iniquity of us all to meet on himNotefrom prison…: or, away by distress and judgment: but, etcNotewas he…: Heb. was the stroke upon himNotedeath: Heb. deathsBut he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.King James Version (1769), domaine public — texte : eBible.org -
PER359
The extraordinary signs accompanying the death of Jesus
At the death of Jesus on Golgotha, several extraordinary signs occur: the veil of the Temple is torn from top to bottom, symbolizing direct access to God; an earthquake shakes the region; rocks are split and tombs are opened. These phenomena, reported mainly by Matthew, signify the end of the old covenant, the coming of a new one, and Christ's victory over death, confirmed by the confession of the Roman centurion.
Matthew 27.52 (King James Version) :And the graves were opened; and many bodies of the saints which slept arose,King James Version (1769), domaine public — texte : eBible.org -
PER360
The disciples present at the crucifixion
PER360 analyzes the disciples present at the crucifixion of Jesus at Golgotha, comparing the four Gospels. They were mostly women — Mary the mother of Jesus, Mary Magdalene, Salome, Mary the wife of Clopas — and the apostle John, the only man mentioned. Their courage contrasts with the flight of the male disciples. Jesus entrusts his mother to John, a gesture of profound humanity. A supernatural darkness covers the scene from noon until 3 p.m., on Friday, April 1, AD 33.
Luke 23.49 (King James Version) :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 -
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 3.1-7 (King James Version) :There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.Marvel not that I said unto thee, Ye must be born again.King James Version (1769), domaine public — texte : eBible.org
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ANN026
The hour of the crucifixion
L'article explore les divergences horaires des Évangiles concernant la crucifixion de Jésus. Les Évangiles synoptiques et Jean donnent des heures différentes, suscitant des débats…
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ANN091
The women at the foot of the cross
L'article analyse la présence et le rôle des femmes lors de la crucifixion de Jésus. Ces femmes, notamment Marie de Magdala, font preuve d'une…
Dernière Pâque de Jésus
La dernière Pâque de Jésus désigne les événements qui se déroulent lors du dernier repas pascal que Jésus célèbre avec ses disciples à Jérusalem, peu avant sa mort. Ce moment charnière, raconté dans les quatre Évangiles, marque la confluence de la tradition juive de la Pâque et l'accomplissement des prophéties messianiques. C'est au cours de ce repas que Jésus institue ce qui deviendra la Cène, geste fondateur pour la foi chrétienne.
Cette période couvre également les heures qui suivent immédiatement : la prière à Gethsémani, la trahison de Judas, l'arrestation de Jésus et le début de son procès. Ces récits soulèvent des questions historiques et chronologiques importantes, notamment sur la datation exacte de la crucifixion et les différences entre le calendrier johannique et celui des évangiles synoptiques.
Étudier la dernière Pâque de Jésus, c'est plonger au cœur de la Passion du Christ et comprendre comment cet événement s'inscrit dans le cadre plus large de l'histoire du salut, entre accomplissement de la Loi mosaïque et inauguration d'une nouvelle alliance.
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PER309
Preparation of the Passover
This article focuses on Jesus and his disciples preparing the Passover. It explores the biblical accounts of this moment, the merging of the Passover and Unleavened Bread festivities, and the practical adaptations of traditional practices in the face of the influx of worshippers in Jerusalem.
Mark 14.12-16 (King James Version) :And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?And he will shew you a large upper room furnished and prepared: there make ready for us.And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.King James Version (1769), domaine public — texte : eBible.org -
PER326
The Messiah Jesus and his disciples sing the psalms
The article examines the singing of the psalms by Jesus and his disciples after the Passover. Rooted in Jewish tradition, this moment takes on a particular spiritual significance for Jesus, as a prelude to his crucifixion.
Matthew 26.30 (King James Version) :And when they had sung an hymn, they went out into the mount of Olives.King James Version (1769), domaine public — texte : eBible.org
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ANN027
The Last Passover Meal
L'article analyse la chronologie de la dernière Pâque selon les Évangiles, soulignant que Jésus a été crucifié le vendredi 1er avril 33, en concordance…
Resurrection
La résurrection est l'événement central autour duquel s'articule toute la foi chrétienne. Ce thème rassemble des articles portant sur la résurrection de Jésus après sa crucifixion, les apparitions du Christ ressuscité à ses disciples, ainsi que les différents récits que les quatre Évangiles en livrent — avec leurs complémentarités et leurs apparentes divergences.
Les textes abordent aussi bien la dimension historique — les témoignages, le tombeau vide, les apparitions progressives — que la dimension théologique, notamment la signification du salut, la victoire sur la mort et l'espérance d'une résurrection future pour les croyants. Des passages comme ceux des sept paroles de Jésus en croix ou de la dernière Pâque éclairent ce moment culminant.
Ce parcours intègre également des articles sur les résurrections réalisées par Jésus durant son ministère, et sur les défis apologétiques posés par la résurrection : comment les premiers chrétiens ont-ils témoigné de cet événement face au scepticisme ? Un thème incontournable pour quiconque souhaite comprendre le cœur du message évangélique.
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MIR041
Resurrection of the Messiah Jesus
Analyse comparative des quatre récits évangéliques de la résurrection de Jésus (Mt 28.1-10 ; Mc 16.1-8 ; Lc 24.1-12 ; Jn 20.1-18). L'article identifie les points communs — tombeau vide, présence des femmes, annonce angélique — et les divergences — nombre de femmes et d'anges, réactions, chronologie. Les différences sont expliquées par les perspectives théologiques, styles littéraires et publics distincts de chaque évangéliste, soulignant la centralité de la résurrection dans la foi chrétienne.
Mark 16.1-8 (King James Version) :And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?And when they looked, they saw that the stone was rolled away: for it was very great.And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.King James Version (1769), domaine public — texte : eBible.org -
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.
Job 33.14-17 (King James Version) :For God speaketh once, yea twice, yet man perceiveth it not.Notehe…: Heb. he revealeth, or, uncoverethNotepurpose: Heb. workNotefrom perishing: Heb. from passingIn a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;Then he openeth the ears of men, and sealeth their instruction,That he may withdraw man from his purpose, and hide pride from man.King James Version (1769), domaine public — texte : eBible.org -
PER365
The Stone Is Rolled Away, the Earthquake
On Easter morning, faithful women go to Jesus’ tomb to complete the burial care. They discover the stone rolled away and the empty tomb. The article analyzes their faithfulness in contrast with the flight of the apostles, their devotion to Jesus, and the general incomprehension in the face of the announcements of the resurrection. A synoptic approach compares Matthew, Mark, Luke and John on this foundational event.
Luke 24.1 (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.King James Version (1769), domaine public — texte : eBible.org -
PER366
The Angels’ Message
The pericope PER366 analyzes the message of the angels to the women at the tomb on the Sunday morning of the resurrection. Comparing Matthew, Mark and Luke, it examines the differences in the number of angels, the vocabulary used, and the place of the women as the first witnesses. These variations reflect the evangelists’ editorial freedom and are indicators of the historical authenticity of the resurrection account.
Luke 8.1-3 (King James Version) :And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.King James Version (1769), domaine public — texte : eBible.org
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ANN073
The resurrection of the Messiah Jesus
Cet article examine la résurrection de Jésus et son impact théologique, discutant des prédictions et réactions des témoins, ainsi que des mesures prises par…
Trahison de Judas
La trahison de Judas Iscariote constitue l'un des épisodes les plus dramatiques et les plus commentés de toute la littérature évangélique. Disciple choisi par Jésus lui-même parmi les Douze, Judas livre son maître aux autorités religieuses pour trente pièces d'argent, déclenchant la séquence d'événements qui mènera à la Passion et à la crucifixion.
Cet épisode s'inscrit dans le cadre de la dernière Pâque de Jésus à Jérusalem, au cœur des tensions croissantes entre Jésus et les grands prêtres. Les Évangiles synoptiques et l'Évangile de Jean en livrent des éclairages complémentaires, permettant une lecture harmonisée riche en détails historiques et théologiques.
Au-delà du récit factuel, la trahison de Judas soulève des questions profondes sur la liberté humaine, la prédestination et l'accomplissement des prophéties bibliques. Elle illustre aussi la tension entre déception messianique et vocation divine, Judas incarnant peut-être l'attente d'un Messie politique que Jésus n'est pas venu être.
Étudier cet épisode, c'est entrer au cœur de la fiabilité des récits évangéliques, de la chronologie de la semaine de la Passion et des dynamiques humaines qui traversent l'entourage immédiat de Jésus.
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PER278
The betrayal of Judas Iscariot
The article explores the betrayal of Judas Iscariot toward Jesus, an act motivated by a feeling of incompatibility and frustration. Judas, knowing that the authorities are seeking to arrest Jesus, collaborates with them to denounce Jesus, in exchange for 30 pieces of silver. The article analyzes the Gospel accounts of Matthew, Mark and Luke, which describe Judas’s actions and their impact on the events leading to Jesus’s arrest.
Mark 14.1 (King James Version) :After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.King James Version (1769), domaine public — texte : eBible.org -
PER311
Judas Iscariot, the traitor, is identified
This article explores the betrayal of Judas Iscariot at the last Passover meal with Jesus. By analyzing the Gospel accounts, it highlights the disciples’ reactions and the theological implications of this crucial event in Jerusalem.
Luke 22.21-23 (King James Version) :But, behold, the hand of him that betrayeth me is with me on the table.And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!And they began to enquire among themselves, which of them it was that should do this thing.King James Version (1769), domaine public — texte : eBible.org -
PER315
The Departure of Judas Iscariot
The article explores the dramatic departure of Judas Iscariot during the last Passover meal, described essentially in the Gospel of John. This moment, steeped in symbolism, marks the progress of the redemptive drama leading to the arrest of Jesus, highlighting the complexity of Jesus' gesture of offering bread to Judas, at once an act of grace and of judgment.
John 13.27-30 (King James Version) :And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.Now no man at the table knew for what intent he spake this unto him.For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.He then having received the sop went immediately out: and it was night.King James Version (1769), domaine public — texte : eBible.org -
PER330
The band led by Judas Iscariot arrives
This article deals with the arrest of Jesus by Judas Iscariot in the garden of Gethsemane, as described in the Gospels. It analyzes the context and implications of this key event in the passion of Jesus, exploring the accounts of Matthew, Mark, Luke and John.
Luke 22.47-53 (King James Version) :And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?And one of them smote the servant of the high priest, and cut off his right ear.And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.King James Version (1769), domaine public — texte : eBible.org -
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.
John 18.27 (King James Version) :Peter then denied again: and immediately the cock crew.King James Version (1769), domaine public — texte : eBible.org
Chronologie des événements
La chronologie biblique cherche à situer dans le temps les grands événements du Nouveau Testament : naissance de Jésus, début de son ministère, crucifixion, résurrection, et essor de l'Église primitive. Ce thème regroupe des articles qui confrontent les données des Évangiles aux sources historiques extérieures — romaines, juives, astronomiques — pour établir des repères fiables.
L'exercice est délicat, car les auteurs bibliques n'écrivent pas dans une optique d'annales historiques, et des questions comme l'heure de la crucifixion, la date de la naissance de Jésus ou la durée de son ministère font l'objet de débats sérieux entre spécialistes. Les articles explorent aussi les calendriers juifs et romains, et leur impact sur la lecture des textes.
Ce parcours intéresse aussi bien le lecteur curieux de comprendre dans quel monde vivait Jésus que le chercheur attentif aux harmonies et aux tensions entre les différents récits évangéliques. La chronologie n'est pas une fin en soi, mais elle éclaire profondément le sens des textes.
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CHR009
The debate over the date of Jesus’ death
L'article analyse les dates proposées de la mort de Jésus : 7 avril 30 et 1er avril 33, basées sur les Évangiles, l'histoire et des calculs astronomiques.
John 19.31 (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.King James Version (1769), domaine public — texte : eBible.org
Les dernières heures de Jésus
Ce parcours rassemble les articles consacrés aux événements qui se déroulent entre l'arrestation de Jésus au jardin de Gethsémani et sa mise au tombeau. Il couvre une séquence dense et chargée de sens : la trahison de Judas, les comparutions devant le Sanhédrin, Pilate et Hérode, le reniement de Pierre, la montée au Calvaire, la crucifixion et les paroles prononcées depuis la croix, puis l'ensevelissement.
Ces heures constituent le cœur de la foi chrétienne. Les articles explorent les récits des quatre évangiles, leurs points de convergence et leurs différences apparentes, notamment sur des questions comme l'heure de la crucifixion, les paroles de Jésus en croix ou l'identité des témoins présents. La synopse évangélique révèle ici toute sa richesse.
Le lecteur trouvera également des éclairages sur le contexte historique et juridique : les procédures judiciaires romaines et juives, les coutumes funéraires, le rôle des grands prêtres. Ces éléments permettent de mieux saisir la portée de chaque geste et de chaque parole rapportés par les évangélistes.
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PER327
Departure for the Mount of Olives
The article examines the departure of Jesus and his disciples for the Mount of Olives after the Last Supper, where, after singing the psalms, they head to a place full of prophetic significance, near the site of the future crucifixion.
Matthew 26.30 (King James Version) :And when they had sung an hymn, they went out into the mount of Olives.King James Version (1769), domaine public — texte : eBible.org -
PER329
The struggle in prayer
The article analyzes Jesus' prayer in Gethsemane, illustrating his human suffering and his submission to the divine will. It highlights the historical and scriptural context of the event, offering a theological reflection on Jesus' redemptive mission and the exhortation to watch and pray in times of trial.
Isaiah 53.5-6 (King James Version) :But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.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.
John 18.15 (King James Version) :And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.King James Version (1769), domaine public — texte : eBible.org -
PER363
The visit of the Sanhedrin's representatives to Pilate
An episode found only in Matthew, this passage recounts the visit of the Sanhedrin's representatives to Pilate on Saturday morning to obtain a guard for the tomb of Jesus. Fearing a rumor of resurrection, they have the sepulcher sealed. Pilate, a pragmatist, yields to their request. This episode reveals the tensions between the Jewish religious leadership and Roman authority, and directly prepares the account of the resurrection.
Matthew 27.63-64 (King James Version) :Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.King James Version (1769), domaine public — texte : eBible.org