French 
English 
Chinese 
Dutch 
Arabic 
Spanish 
Portuguese 
Russian 
Italian 
German 
Japanese 
Adhésion requise
Vous devez être membre du site pour accéder à ce contenu.
Déjà membre ? Connectez-vous ici
La pierre devant le tombeau de Jésus : quelle était sa taille ?
l' équipe Christian Pure
/
Résumé
- La pierre utilisée pour sceller la tombe de Jésus était probablement une grande pierre en forme de disque sculptée dans du calcaire local, pesant entre 1 et 2 tonnes. Il servait à la fois à des fins pratiques, telles que la dissuasion des voleurs de tombes, et à des fins symboliques, représentant la finalité de la mort que Jésus surmonterait par la résurrection.
- Joseph d'Arimathie, peut-être aidé par d'autres, roula la pierre devant la tombe de Jésus après son enterrement. Le scellement de la tombe peut avoir inclus des mesures de sécurité supplémentaires, telles que les sceaux romains, pour éviter toute manipulation, reflétant l'anxiété des adversaires de Jésus.
- Les Évangiles décrivent l'enlèvement de la pierre comme un acte divin, avec un ange qui la roule, signifiant la résurrection de Jésus. Cet événement est considéré comme un symbole de la puissance de Dieu sur la mort, brisant la barrière entre la vie et la mort, et invitant les croyants à assister à la résurrection.
- Les premiers Pères de l'Église ont interprété l'enlèvement de la pierre comme un symbole de la transition de l'Ancienne Alliance vers la Nouvelle, la victoire sur le péché et la mort, et un défi à l'incrédulité humaine. Ils ont souligné l'enlèvement de la pierre comme un appel à la foi et à la transformation, encourageant les croyants à embrasser la puissance de la résurrection dans leur vie.
Bibliography (Click to show)
Bae, N. (2024). Re-recognition of Hwangnam-li No. Eul(ä¹™) Tomb¯: Early Stone Chamber Tomb of Silla’s Capital City. The Yeongnam Archaeological Society.
Bar, S. (2021). Death by Stoning in the Hebrew Bible and in Post-Biblical Traditions. Old Testament Essays.
Chang-Yeo. (2023). Variability and Meaning of the Central Tomb Groups in Sogaya Region. Korean Ancient Historical Society.
Choi, Y. J. (2024). A Comparative Analysis of the Stone Chamber Structure in the Keyhole-Shaped Tomb No. 1 and No. 2 in Wolgye-dong, Gwangju. THE RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE.
Connell, J. (2012). John versus the Synoptic Gospels on Mary Magdalene’s visit to the tomb. 14, 123–131.
Cook, J. (2016). Julian and Porphyry on the Resurrection of Jesus in the Gospels. International Journal of The Platonic Tradition, 10, 193–207.
Costa, T. (2012). THE NATURE OF THE RESURRECTION OF JESUS¯: ARE THE GOSPELS / ACTS IN CONFLICT WITH PAUL¯?
David L. Eastman, Early North African Christianity: Turning Points in the Development of the Church (Grand Rapids, MI: Baker Academic, 2021), pp. xiii + 174. $22.99. (n.d.).
Davis, P. A. (2024). A Stone that Winnows: Luke 20,18 as a Creative Quotation of Scripture. Zeitschrift Für Die Neutestamentliche Wissenschaft Und Die Kunde Der Älteren Kirche.
Fazio, G. (2022). The Nazarene’s Self-Image by a Natural Process. Global Journal of Archaeology & Anthropology.
Foster, P. (2014). Book Review: History, Theology, and Canon: Jens Schröter, From Jesus to New Testament: Early Christian Theology and the Origin of the New Testament Canon. The Expository Times, 125, 516–517.
Goodacre, M. (2021). How Empty Was the Tomb? Journal for the Study of the New Testament, 44, 134–148.
Gorczyńska, A., Gall, B. L., Stéphan, P., & Pailler, Y. (2023). An interdisciplinary approach to Late/Final Neolithic coastal gallery graves in Brittany, Western France: The 3D structure, origin of stone material, and paleoenvironmental setting of the Kernic and Lerret monuments. Geoarchaeology, 38, 740–770.
Habermas, G. R. (2001). On the Resurrection Appearances of Jesus.
Hall, J. D. (2023). Hearing the non-violence in a silent departure (John 8:59 and 10:39). Review & Expositor, 120, 75–89.
Heslam, P. (2009). Can Christianity give a Positive Value to Wealth? An Engagement with the Early Church Fathers.
Howard, K. W. (2022). Excommunicating the Faithful: Jewish Christianity in the Early Church. GCRR Press.
Jura, P. P. (2023). Architettura per la liturgia nelle chiese dell’occidente. Appunti di un liturgista. Teologia i CzÅ‚owiek.
Kim, J. (2023). The Characteristics of Bronze Age in the Midwest: Focusing on the Small Tomb chambers. The Paek-San Society.
Kloner, A. (1999). Did a rolling stone close Jesus’ tomb? Biblical Archaeology Review, 25, 22–76.
Lee, C. G. (2022). The Characteristics and Meanings of the Royal Tomb of Queen Seondeok in Silla. Institute of Korean Cultural Studies Yeungnam University.
Lindenlaub, J. (2018). Book Review: Body and Book in the Gospel of John: Christina Petterson, From Tomb to Text: The Body of Jesus in the Book of John. The Expository Times, 129, 236–237.
Loades, A. (2023). A New Perspective on the Mother of Jesus? Expository Times, 134, 381–381.
Magness, J. (2006). What did Jesus’ tomb look like?
Malanyak, A. (2023). THE UNITY OF THE CHURCH OF CHRIST IN THE INTERPRETATION OF THE APOSTOLIC FATHERS. Sophia. Human and Religious Studies Bulletin.
McGinn, S. (2014). The Jesus Movement and the World of the Early Church.
Miller, S. M. (2017). Book Review: Wisdom Christology and the Female Divine: Sally Douglas, Early Church Understandings of Jesus as the Female Divine: The Scandal of the Scandal of Particularity. The Expository Times, 128, 307–307.
Morison, F. H. (n.d.). Who Moved the Stone.
Nykamp, M., Hauschulz, S., Hardt, J., Knitter, D., May, J., & Hoelzmann, P. (2022). The landscape of the Late Bronze Age royal tomb of Seddin (NE Germany): linking geomorphology, archaeology, and historic evidence. Journal of Maps, 18, 619–629.
Petcu, L. (2016). The Church Fathers on the Soteriological Significance of Our Lord and Saviour Jesus Christ’s Descent into Hell. International Journal of Scientific Research, 5.
Price, T. (1952). Book Review: A History of the Early Vol. IV: The Era of the Church Fathers. Review & Expositor, 49, 462–463.
Probst, H. (2022). Artefact / Personal Belongings / Things 1 Things Matter! The Stone of the Anointing in the Church of the Holy Sepulchre.
Smith, D. A. (2014). Look, the place where they put him (Mk 16:6): The space of Jesus’ tomb in early Christian memory. Hts Teologiese Studies-Theological Studies, 70, 8.
Stone, T. (2013). Following the Church Fathers: An Intertextual Path from Psalm 107 to Isaiah, Jonah, and Matthew 8:23–27. Journal of Theological Interpretation.
Terentyev, T. (2023). Missionary Practice of the Russian Orthodox Church in Mongolia (late 1990s – early 2020s). Respublica Literaria.
Tomson, P. (2000). Jewish Purity Laws as Viewed by the Church Fathers and by the Early Followers of Jesus. 73–91.
Visser, J. (2015). Heart of Stone and Heart of Flesh.
Waldron, A. C. (1901). Easter. Journal of Education, 53, 215–215.
Zabavin, V., & Nebrat, S. (2023). STONE TOMBS OF THE ZRUBNA/TIMBER-GRAVE CULTURE OF THE NORTH AZOV REGION (BASED ON THE MATERIALS OF THE KOMYSHUVATE BURIAL GROUND). Bulletin of Mariupol State University. Series: History. Political Studies.
Zarzo, M. (2023). Clarifying Key Concerns about the Dating of Holy Relics: The Holy Chalice of the Last Supper at the Cathedral of Valencia. The Heritage.
Zimmer, M. E. (2002). In Whom Love Wrought New Alchimie: The Inversion of Christian Spiritual Resurrection in John Donne’s A Nocturnall upon S. Lucies Day. Christianity and Literature, 51, 553–567.
Antunes, M. T. (2006). VÃÂtimas do Terramoto de 1755 no Convento de Jesus (Academia das Ciências de Lisboa). 3.
Bennett, J. (2012). The Sudarium of Oviedo and its Relationship with the Shroud of Turin.
Choi, Y. (2022). The Janggobong Ancient Tomb in Bangsan-ri, Haenam viewed from the stone chamber structure. The Hoseo Archaeological Society.
Claudel, P., & Dunaway, J. (1971). The Way of the Cross.
Davtyan, R. (2016). Mesopotamian cylinder seal from Lori Berd (Armenia): an object in an unusual location. 1.
DeFrance, S., & Olson, E. (2013). Late Prehispanic Coquina Quarrying and Tomb Construction in Coastal Southern Peru. The Journal of Island and Coastal Archaeology, 8, 16–3.
Fazio, G. (2022). The Nazarene’s Self-Image by a Natural Process. Global Journal of Archaeology & Anthropology.
Fishwick, D. (1963). The Talpioth Ossuaries Again. New Testament Studies, 10, 49–61.
Goodacre, M. (2016). Do You Think You’re What They Say You Are? Reflections on Jesus Christ Superstar. Journal of Religion and Film, 3, 2.
Goodacre, M. (2021). How Empty Was the Tomb? Journal for the Study of the New Testament, 44, 134–148.
Habermas, G. R. (2001). On the Resurrection Appearances of Jesus.
Henderson, H., & Sharpe, W. (2006). The Victorian age.
Ibrahim, R. (2019). Cathedrals and churches of the pilgrimage routes for Cathedral of Santiago de Compostela Assist.
Kittel, G. (1999). Das leere Grab als Zeichen für das überwundene Totenreich. Zeitschrift Fur Theologie Und Kirche, 96, 458–479.
Kloner, A. (1999). Did a rolling stone close Jesus’ tomb? Biblical Archaeology Review, 25, 22–76.
Lanoue, M. (2014). Remove the Stone.
Lee, C., Song-You, Lee, H., Kim, H., Kim, S. K., & Chung, Y. (2020). Component Analysis and Reproduction of a Brown Solid Cosmetic Excavated from Tomb of Princess Hwahyeop. Journal of Conservation Science, 36, 430–439.
Maati, M. A. E. (2013). An unpublished block from the Tomb of Huynefer at Saqqara. 14, 53–61.
Magness, J. (2005). Ossuaries and the Burials of Jesus and James. Journal of Biblical Literature, 124, 121.
McCane, B. R. (2003). Roll Back the Stone: Death and Burial in the World of Jesus.
Melniciuc, I. (2007). NEW TESTAMENT RELATIONS.
O’Collins, S. J. G. (2020). ‘Beautiful in Taking up His Life again.’ 131–144.
Sadovnikova, O. (2019). Ne riday Mene, Mati (Do not mourn Me, Mother): poetics, liturgics, hymnography. Aspects of Historical Musicology.
Shi, J. (2017). ‘ My Tomb Will Be Opened in Eight Hundred Years ’¯: Another View of the Afterlife in the Six Dynasties China.
Shimron, A., Shirav, M., Kilty, K. T., Halicz, L., Pedersen, R., & Furnes, H. (2020). The Geochemistry of Intrusive Sediment Sampled from the 1st Century CE Inscribed Ossuaries of James and the Talpiot Tomb, Jerusalem. Archaeological Discovery.
Shu-hui, L. (2002). Research in Stone Seals Unearthed from the Ancient Cai Zigou Tomb in Mulei County.
Streng, F. J. (1993). Mutual Transformation: An Answer to a Religious Question. Buddhist–Christian Studies, 13, 121.
Vato (Coto of tilt Zinito. (2013).
Waldron, A. C. (1901). Easter. Journal of Education, 53, 215–215.
Yun-ta, L. (2015). Excavation Report of the Western Han Tomb on Mount Fulai in Juxian,Shandong Province. Southeast Culture.
