The life of Jesus up to the age of 12 1 study
The ministry of John the Baptist 1 study
The beginning of the ministry in Galilee 1 study
From the second to the third Passover festival 4 studies
From the 3rd Passover to the start of the final week 6 studies
- 8The multiplication of the loaves for the 5,000 people
- 9The Messiah Jesus and Peter walk on the water
- 10Departure by boat for the city of Magdala
- 11The Messiah Jesus blesses little children
- 12The rich young man
The last day up to the crucifixion 11 studies
- 14Preparation of the Passover
- 15Judas Iscariot, the traitor, is identified
- 16Peter’s denial foretold
- 17Stop at Gethsemane
- 18The band led by Judas Iscariot arrives
Reliability of the Scriptures and other doctrinal topics 1 study
The resurrection and the various appearances 1 study
Exorcisms 1 study
Healings 3 studies
Contradictions 40 studies
- 31Introduction
- 32Who is Shealtiel's father?
- 33Peter’s discovery?
- 34Jesus’ meeting with Peter?
- 35The cursed fig tree?
Historical notes 1 study
The life of Jesus up to the age of 12
-
PER027
The return to Nazareth
The article analyses Jesus' return to Nazareth, contrasting Matthew's and Luke's accounts and their distinct aims. Matthew, addressing Jews, mentions the stay in Egypt to highlight a prophecy, whereas Luke omits it, aiming instead at a non-Jewish audience.
Hosea 11.1 (King James Version) :When Israel was a child, then I loved him, and called my son out of Egypt.Notetake off: Heb. lift upKing James Version (1769), domaine public — texte : eBible.org
The ministry of John the Baptist
-
PER031
The temptation of Jesus the Messiah
This article examines Jesus’ temptation in the wilderness, drawing on the Gospels of Matthew, Mark and Luke. Jesus faces three symbolic trials, highlighting his struggle against temptations similar to Eve’s. After this period of fasting, he returns to Galilee, marking a crucial stage in his ministry.
1 John 2.16 (King James Version) :For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
-
PER058
Healing of the apostle Peter’s mother-in-law
This article examines Jesus' healing of Peter's mother-in-law in the town of Capernaum in Galilee. This miracle, reported in three Gospels, sheds light on Simon Peter's family and social setting, illustrating Jesus' power over illness and his consistency with Jewish religious practices.
Mark 1.29-31 (King James Version) :And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
-
PER081
The mission of the 12 Apostles
The article analyses the mission of the twelve apostles according to Matthew, Mark and Luke, highlighting the Jews' priority in the plan of salvation and the instructions Jesus gives for proclaiming God's kingdom.
Matthew 15.24 (King James Version) :But he answered and said, I am not sent but unto the lost sheep of the house of Israel.King James Version (1769), domaine public — texte : eBible.org -
PER109
The healing of a leper after the Sermon on the Mount
This article explores Jesus’ healing of a leper after the Sermon on the Mount, discussing the differing accounts in the Gospels of Matthew, Mark, and Luke. The healing is described as a challenge to the strict laws on purification, and the importance of observing the Law of Moses is emphasized. The article considers the continuity between different Gospel accounts.
Matthew 8.1-4 (King James Version) :When he was come down from the mountain, great multitudes followed him.And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.King James Version (1769), domaine public — texte : eBible.org -
PER110
The healing of the Roman officer’s servant
The article explores Jesus’ healing of a Roman officer’s servant in Capernaum, a demonstration of extraordinary faith and of Jesus’ authority over all peoples.
Luke 7.1-10 (King James Version) :Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:For he loveth our nation, and he hath built us a synagogue.Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.And they that were sent, returning to the house, found the servant whole that had been sick.King James Version (1769), domaine public — texte : eBible.org -
PER122
Blasphemy against the Holy Spirit
This article explores blasphemy against the Holy Spirit, an unforgivable offense discussed in the Gospels. Attributing the works of the Holy Spirit to an unclean spirit crosses a boundary beyond forgiveness. The crucial role of the Holy Spirit in forgiveness and conversion is emphasized. The article broadens the discussion to consider the possibility of such a sin in the contemporary context.
Matthew 12.31-32 (King James Version) :Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
-
PER169
The multiplication of the loaves for the 5,000 people
The multiplication of the loaves for 5,000 men is a miracle attested by all four evangelists, set near Bethsaida in April AD 32. With only five loaves and two fish, Jesus feeds an immense crowd, illustrating his divine power and his shepherd's compassion, and foreshadowing the Eucharist. The twelve baskets left over symbolize the abundance of the Kingdom of God.
John 6.1-14 (King James Version) :After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.And a great multitude followed him, because they saw his miracles which he did on them that were diseased.And Jesus went up into a mountain, and there he sat with his disciples.And the passover, a feast of the Jews, was nigh.When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?And this he said to prove him: for he himself knew what he would do.Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.One of his disciples, Andrew, Simon Peter’s brother, saith unto him,There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.King James Version (1769), domaine public — texte : eBible.org -
PER171
The Messiah Jesus and Peter walk on the water
Pericope 171 analyzes the miracle of Jesus walking on the waters of Lake Gennesaret (April AD 32), including the episode of Peter. A rigorous comparison of the accounts in Matthew 14.22-32, Mark 6.45-52 and John 6.16-21 brings out points of agreement and difference, revealing the divine power of the Messiah and the tension between faith and doubt among the disciples.
Mark 6.45-52 (King James Version) :And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.And when he had sent them away, he departed into a mountain to pray.And when even was come, the ship was in the midst of the sea, and he alone on the land.And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.For they considered not the miracle of the loaves: for their heart was hardened.King James Version (1769), domaine public — texte : eBible.org -
PER183
Departure by boat for the city of Magdala
The article discusses Jesus’ departure by boat for Magdala after the multiplication of the loaves, exploring the differences between the accounts of Matthew and Mark and stressing the importance of historical study for understanding these differences.
Matthew 15.39 (King James Version) :And he sent away the multitude, and took ship, and came into the coasts of Magdala.King James Version (1769), domaine public — texte : eBible.org -
PER263
The Messiah Jesus blesses little children
The article examines how Jesus blesses the children, at Bethany, after the Feast of Dedication. This event is described in the synoptic gospels, illustrating the importance of children in the Kingdom of God despite the disciples’ reluctance.
John 10.22-23 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.And Jesus walked in the temple in Solomon’s porch.King James Version (1769), domaine public — texte : eBible.org -
PER264
The rich young man
This article examines the encounter of the rich young man with Jesus, a pericope from the Gospels of Matthew, Mark and Luke. It highlights Jesus’ teaching on material detachment and faith, while placing the event in a historical context between Hanukkah and Passover.
Matthew 19.16-22 (King James Version) :And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.The young man saith unto him, All these things have I kept from my youth up: what lack I yet?Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.But when the young man heard that saying, he went away sorrowful: for he had great possessions.King James Version (1769), domaine public — texte : eBible.org -
PER265
Salvation and wealth
This article explores Jesus’ teachings on wealth and salvation, drawing on biblical events between Hanukkah and Passover. Accounts of healings and callings, such as the story of Bartimaeus and Zacchaeus, shed light on Jesus’ mission in Jericho, marked by the resurrection of Lazarus and its profound implications.
John 11.1-54 (King James Version) :Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.Now Jesus loved Martha, and her sister, and Lazarus.When he had heard therefore that he was sick, he abode two days still in the same place where he was.Then after that saith he to his disciples, Let us go into Judæa again.His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.But if a man walk in the night, he stumbleth, because there is no light in him.These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.Then said his disciples, Lord, if he sleep, he shall do well.Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.Then said Jesus unto them plainly, Lazarus is dead.And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.Then when Jesus came, he found that he had lain in the grave four days already.Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:And many of the Jews came to Martha and Mary, to comfort them concerning their brother.Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.Jesus saith unto her, Thy brother shall rise again.Martha saith unto him, I know that he shall rise again in the resurrection at the last day.Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:And whosoever liveth and believeth in me shall never die. Believest thou this?She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.As soon as she heard that, she arose quickly, and came unto him.Now Jesus was not yet come into the town, but was in that place where Martha met him.The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,And said, Where have ye laid him? They said unto him, Lord, come and see.Jesus wept.Then said the Jews, Behold how he loved him!And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.But some of them went their ways to the Pharisees, and told them what things Jesus had done.Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.Then from that day forth they took counsel together for to put him to death.Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
-
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.
Exodus 12.1-20 (King James Version) :And the LORD spake unto Moses and Aaron in the land of Egypt, saying,This month shall be unto you the beginning of months: it shall be the first month of the year to you.Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house:Notelamb: or, kidNoteof…: Heb. son of a yearNotein…: Heb. between the two eveningsAnd if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD’s passover.Notegods: or, princesNoteto destroy…: Heb. for a destructionNoteman: Heb. soulFor I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD.And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.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.
Mark 14.18-21 (King James Version) :And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I?And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish.The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.King James Version (1769), domaine public — texte : eBible.org -
PER316
Peter’s denial foretold
The article explores Jesus’ prediction of Peter’s denial, highlighting the differences between the Gospel accounts and Jesus’ compassion for Peter’s human weakness.
Mark 14.29-31 (King James Version) :But Peter said unto him, Although all shall be offended, yet will not I.And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.King James Version (1769), domaine public — texte : eBible.org -
PER328
Stop at Gethsemane
The article ‘PER328 - Stop at Gethsemane’ explores the meaning of the Gethsemane episode in the Gospels. It highlights Jesus’ suffering and prayer before his arrest and interprets this moment as a lesson on prayer and submission to the divine will.
Matthew 26.36 (King James Version) :Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.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.
John 18.2-12 (King James Version) :And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.As soon then as he had said unto them, I am he, they went backward, and fell to the ground.Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?Then the band and the captain and officers of the Jews took Jesus, and bound him,King James Version (1769), domaine public — texte : eBible.org -
PER331
The arrest
This article deals with the arrest of Jesus in the garden of Gethsemane as related in the Gospels. It highlights Judas's betrayal and the soldiers' reaction to Jesus' declaration, revealing his mastery of the situation.
Matthew 26.48-50 (King James Version) :Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.And forthwith he came to Jesus, and said, Hail, master; and kissed him.And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.King James Version (1769), domaine public — texte : eBible.org -
PER333
The words of Jesus the Messiah to the crowd at the arrest
This article examines the arrest of Jesus in the garden of Gethsemane, highlighting his serenity and his willingness to fulfill the divine plan. Through his words, he exposes the contradictions of the religious authorities and underscores his mastery of the situation, revealing his redemptive mission out of love for humanity.
John 3.16 (King James Version) :For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.King James Version (1769), domaine public — texte : eBible.org -
PER336
The transfer to the incumbent High Priest, Caiaphas
The article analyzes the transfer of Jesus to Caiaphas, highlighting the planning of the Jewish authorities to secure a swift condemnation, with a semblance of legality. Several appendices shed light on the historical context, and the Gospels describe the events in detail.
Mark 14.53 (King James Version) :And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.King James Version (1769), domaine public — texte : eBible.org -
PER340
The Denial of the Apostle Peter, Accompanied by the Apostle John
This article describes the denial of the Apostle Peter as recounted in the Gospels, when he denies his Master Jesus three times. The article highlights the precise circumstances of this event and explores the role of the apostle John. By setting the different versions of the Gospels side by side, this tragic moment is analyzed in depth within the historical and religious context of the time.
John 18.17-27 (King James Version) :Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not.And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.The high priest then asked Jesus of his disciples, and of his doctrine.Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?Now Annas had sent him bound unto Caiaphas the high priest.And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?Peter then denied again: and immediately the cock crew.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.
Psalms 22.18 (King James Version) :They part my garments among them, and cast lots upon my vesture.King James Version (1769), domaine public — texte : eBible.org -
PER357
The Death of the Messiah Jesus
Pericope PER357 analyzes the death of Jesus on the cross at Golgotha, on Friday, April 1, AD 33, around 3 p.m., drawing on the four Gospel accounts. Matthew and Mark are very close; Luke reports the last words of Jesus and the reaction of the centurion; John, a direct witness, gives details of the events after his death and their prophetic fulfillment. The article includes a precise chronology of the three days and three nights according to the Jewish calendar.
Zechariah 12.10 (King James Version) :And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.King James Version (1769), domaine public — texte : eBible.org
Reliability of the Scriptures and other doctrinal topics
-
CHR009
The debate over the date of Jesus’ death
The article analyzes the proposed dates of Jesus’ death, 7 April AD 30 and 1 April AD 33, based on the Gospels, history, and astronomical calculations.
Luke 23.1 (King James Version) :And the whole multitude of them arose, and led him unto Pilate.King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
-
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 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
Exorcisms
-
MIR006
Exorcism in Capernaum
The article analyzes the passages in the Gospels of Matthew, Mark, and Luke in which Jesus the Messiah heals and casts out demons after the Sabbath, fulfilling prophecies and revealing his divine identity.
Luke 4.40-41 (King James Version) :Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.King James Version (1769), domaine public — texte : eBible.org
Healings
-
MIR005
Healing of Peter's mother-in-law
This article discusses the miracle of the healing of Peter’s mother-in-law, as recounted in Matthew, Mark, and Luke. It highlights Jesus’ healing power and his compassion for the sick, with the accounts emphasizing different aspects of this event. Jesus immediately heals Peter’s mother-in-law, and she then begins to serve them. The unique perspectives of the Gospels enrich our understanding of this miraculous act.
Matthew 8.14-15 (King James Version) :And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.And he touched her hand, and the fever left her: and she arose, and ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
MIR008
Healing of the paralysed man
This article analyzes the miracle of the healing of the paralytic, as recounted in the Gospels of Matthew, Mark, and Luke. Faced with the skepticism of the scribes, Jesus demonstrates his divine authority by healing a paralytic who was lowered from a roof by his friends. This account highlights the faith of those who carried him and Christ’s ability to forgive and heal, eliciting wonder and praise from the crowd.
Matthew 9.1-8 (King James Version) :And he entered into a ship, and passed over, and came into his own city.And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.And, behold, certain of the scribes said within themselves, This man blasphemeth.And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.And he arose, and departed to his house.But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.King James Version (1769), domaine public — texte : eBible.org -
MIR017
Exorcism of the demoniac of Gadara
The Exorcism at Gadara depicts Jesus casting out demons from the Gerasenes, according to Matthew, Mark, and Luke. The demons recognize Jesus as the Son of God and ask to enter a herd of pigs, which then drowns. This act demonstrates Jesus’ authority and redemptive power.
Luke 8.26-39 (King James Version) :And they arrived at the country of the Gadarenes, which is over against Galilee.And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.And they besought him that he would not command them to go out into the deep.And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.When they that fed them saw what was done, they fled, and went and told it in the city and in the country.Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.They also which saw it told them by what means he that was possessed of the devils was healed.Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.King James Version (1769), domaine public — texte : eBible.org
Contradictions
-
CTD001
Introduction
The article explores perceived contradictions in the Gospels, arguing that they reflect the depth of biblical revelation rather than errors. Despite apparent divergences, the Gospels are viewed as factual, coherent accounts guaranteed by divine inspiration. Websites presenting contradictions are criticised for their lack of analysis.
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 -
CTD004
Who is Shealtiel's father?
This article examines the alleged contradiction in the Gospels concerning Shealtiel's father. It proposes understanding the genealogical discrepancy as a difference in the ways kinship was established in biblical times, rather than as a contradiction.
Matthew 1.12 (King James Version) :And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;King James Version (1769), domaine public — texte : eBible.org -
CTD012
Peter’s discovery?
Article CTD012 addresses an alleged contradiction between John 1.41 and Matthew 16.17 concerning Peter's discovery of Jesus' messianic identity. These two passages actually describe two complementary stages: an initial human announcement made by Andrew, followed by an inward divine revelation confirmed by Jesus himself. Peter's faith is a gradual journey, not a single event.
Matthew 16.13-17 (King James Version) :When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.He saith unto them, But whom say ye that I am?And Simon Peter answered and said, Thou art the Christ, the Son of the living God.And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.King James Version (1769), domaine public — texte : eBible.org -
CTD013
Jesus’ meeting with Peter?
Article CTD013 addresses a classic objection: where did Jesus first meet Peter and Andrew? Matthew places the encounter in Galilee, John on the banks of the Jordan. The article demonstrates that these are two distinct stages: an initial encounter in Judea (John), followed by a definitive call in Galilee (Matthew). The two accounts are complementary, not contradictory, and illustrate the gradual development of the disciples' calling.
John 1.43 (King James Version) :The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.King James Version (1769), domaine public — texte : eBible.org -
CTD021
The cursed fig tree?
This article explores the supposed contradiction between two biblical accounts of the fig tree cursed by Jesus in the Gospels of Matthew and Mark, finding complementary perspectives in them.
Mark 11.12-14 (King James Version) :And on the morrow, when they were come from Bethany, he was hungry:And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.King James Version (1769), domaine public — texte : eBible.org -
CTD022
Judas's kiss?
The article discusses narrative differences between the Gospels concerning Judas kissing Jesus. Matthew, Mark, and Luke explicitly recount the event, while John omits it, offering another perspective. This difference is seen as complementary, enriching understanding of Jesus' arrest.
Mark 14.44-45 (King James Version) :And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.King James Version (1769), domaine public — texte : eBible.org -
CTD023
Peter's denial?
This article examines the apparent contradiction in the Gospels concerning Peter's denial. It concludes that, although John and Mark present variations, they agree on the fulfilment of Jesus' prediction. The accounts are complementary, not contradictory.
Matthew 26.75 (King James Version) :And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.King James Version (1769), domaine public — texte : eBible.org -
CTD026
The parables?
This article discusses Jesus' parables, clarifying the absence of contradiction between their public and private interpretations. Parables are a teaching tool, not secret teachings.
John 18.20 (King James Version) :Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.King James Version (1769), domaine public — texte : eBible.org -
CTD027
The hour of the crucifixion?
The article clarifies an apparent contradiction in the Gospels concerning the time of Jesus' crucifixion by explaining that they use different systems of timekeeping. Mark follows Jewish time while John follows Roman time, thus harmonizing the accounts.
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 -
CTD028
The robbers on the cross?
This article explores how the accounts of Mark and Luke concerning the robbers crucified with Jesus complement each other. Mark describes the initial mockery, while Luke reveals one robber's repentance, highlighting his spiritual development.
Mark 15.32 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
CTD029
When did Jesus ascend to heaven?
This article explores the apparent contradiction between Luke 23.43 and John 20.17 concerning Jesus' ascension. It proposes that the term "today" indicates the certainty of the divine promise rather than an immediate action, highlighting the harmony of the Gospels when examined in their eschatological context.
Psalms 95.7 (King James Version) :For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,King James Version (1769), domaine public — texte : eBible.org -
CTD034
The wording of the titulus?
The article deals with the variations in the Gospels concerning the titulus of Jesus, explaining that they reflect different linguistic versions and are in fact complementary, not contradictory.
Matthew 27.37 (King James Version) :And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.King James Version (1769), domaine public — texte : eBible.org -
CTD035
Did Herod want to kill John the Baptist?
The article examines the Gospels of Matthew and Mark on the question of whether Herod Antipas really wanted to kill John the Baptist. Each Gospel presents a different but complementary perspective: Matthew describes Herod's desire to kill him as tempered by fear of the crowd, while Mark emphasizes Herodias's influence and Herod's fascination with John. This analysis portrays a Herod torn between his emotions and external pressures.
Mark 6.21-28 (King James Version) :And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her.And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.King James Version (1769), domaine public — texte : eBible.org -
CTD037
Matthew's real name?
The article discusses the identity of the disciple Matthew, also called Levi in some Gospels. It explains that this variation in name reflects 1st-century naming practices, when people often had several names depending on their social and religious contexts.
Acts 13.9 (King James Version) :Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,King James Version (1769), domaine public — texte : eBible.org -
CTD038
The exact day of the last Passover meal?
The article explores apparent differences between the Gospels concerning the chronology of the crucifixion in relation to Passover. Different Jewish calendars explain these differences, leading to the conclusion that the texts are compatible.
John 19.14 (King James Version) :And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!King James Version (1769), domaine public — texte : eBible.org -
CTD039
Did Jesus want to escape the crucifixion?
The article addresses the question of Jesus praying to avoid crucifixion, exploring Gospel passages that show both his desire to escape suffering and his determination to follow God's will.
Mark 14.36 (King James Version) :And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.King James Version (1769), domaine public — texte : eBible.org -
CTD040
How many times did Jesus withdraw from his disciples to pray?
The article discusses the Gospel accounts of Jesus' prayers at Gethsemane. While Matthew and Mark report Jesus withdrawing three times to pray, Luke mentions only one withdrawal, illustrating a distinctive theological approach without contradicting the other Gospels.
Matthew 26.36-46 (King James Version) :Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.And he came and found them asleep again: for their eyes were heavy.And he left them, and went away again, and prayed the third time, saying the same words.Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.Rise, let us be going: behold, he is at hand that doth betray me.King James Version (1769), domaine public — texte : eBible.org -
CTD042
What does the centurion say when Jesus dies?
The article explores the apparent contradiction in the Gospels concerning the centurion's words at Jesus' death. While Luke stresses his innocence, Mark emphasizes the recognition of Jesus as the Son of God. These perspectives reveal the theological diversity of the Gospels, conveying Jesus' innocence and his saving death. The evangelists report words that are significant to their theological purposes.
Isaiah 53.11 (King James Version) :He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.King James Version (1769), domaine public — texte : eBible.org -
CTD044
What were Jesus' last words before his death?
This article examines the alleged contradiction between Luke and John concerning Jesus' last words. Luke mentions "Father, I commit my spirit", while John reports "It is finished". The analysis reveals that these statements are complementary, illustrating two dimensions of Jesus' death: the fulfilment of salvation and the entrusting of his spirit to the Father. The differences highlight each evangelist's unique theological perspective.
John 19.28 (King James Version) :After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.King James Version (1769), domaine public — texte : eBible.org -
CTD045
Did the centurion come to Jesus in person?
The article examines a contradiction between Matthew and Luke concerning the encounter between Jesus and the centurion at Capernaum. Matthew describes a direct encounter, while Luke mentions intermediaries. The differences are explained by the principle of representation, the progression of events, and differing editorial styles. These variations do not alter the substance of the accounts.
Matthew 8.5-13 (King James Version) :And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.And Jesus saith unto him, I will come and heal him.The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.King James Version (1769), domaine public — texte : eBible.org -
CTD049
When the women visited the tomb
This article examines the Gospel accounts of the women's visit to the tomb and refutes the alleged contradictions between them. It proposes that the evangelists' different descriptions represent different stages in time of the same event rather than conflicting accounts.
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 -
CTD050
Purpose of the women's visit to the tomb
The article examines the Gospel accounts of the women's visit to Jesus' tomb, exploring their apparently different intentions. While Mark and Luke speak of spices, Matthew mentions visiting the tomb, and John focuses on its emptiness. Although the narratives appear divergent, they complement each other. Jewish burial practices help explain these differences.
John 20.1 (King James Version) :The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.King James Version (1769), domaine public — texte : eBible.org -
CTD051
Was the Stone of the Tomb Already Rolled Away When the Women Arrived?
The Gospel accounts of the stone at Jesus' tomb are examined: Mark, Luke and John find it already rolled away, while Matthew describes an angel moving it. The article demonstrates that these accounts are complementary rather than contradictory.
Mark 16.4 (King James Version) :And when they looked, they saw that the stone was rolled away: for it was very great.King James Version (1769), domaine public — texte : eBible.org -
CTD052
Did the Women Receive an Explanation?
The article analyzes the Gospel accounts of Jesus' resurrection, showing that they are complementary rather than contradictory. Mary Magdalene is thought to have left the tomb before the angelic announcement, explaining her initial ignorance of the resurrection. Placed in context, the texts reveal a coherent chronology.
Luke 24.4 (King James Version) :And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:King James Version (1769), domaine public — texte : eBible.org -
CTD053
The first meeting of Mary Magdalene with the risen Jesus
The article examines whether the Gospels of Matthew and John contradict each other about the encounter of Mary Magdalene with the risen Jesus. In reality, they report two distinct episodes that complement each other, thus enriching the understanding of the resurrection.
Matthew 28.9 (King James Version) :And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.King James Version (1769), domaine public — texte : eBible.org -
CTD059
This is my Son
This article explores how the divine voice at Jesus' baptism was perceived and whom it addressed, comparing the Gospels of Matthew, Mark, Luke and John. Each author offers a unique view that enriches the event, suggesting complementary perspectives rather than contradictions.
John 1.26-34 (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.These things were done in Bethabara beyond Jordan, where John was baptizing.The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.And I saw, and bare record that this is the Son of God.King James Version (1769), domaine public — texte : eBible.org -
CTD060
The temptation of Jesus
The article analyses divergences in the biblical accounts of Jesus' temptation, highlighting the differences between the Gospels of Mark, Matthew and Luke. The author invites readers to explore the unique perspectives of each text to gain a better understanding of this central event.
Matthew 4.1-11 (King James Version) :Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.And when he had fasted forty days and forty nights, he was afterward an hungred.And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.Then the devil leaveth him, and, behold, angels came and ministered unto him.King James Version (1769), domaine public — texte : eBible.org -
CTD061
Peter's mother-in-law
The article analyses the Gospel accounts of the healing of Peter's mother-in-law, highlighting divergences between Matthew, Mark and Luke. It explores the theological implications of the differences and emphasises the richness contributed by each account.
Mark 1.29-31 (King James Version) :And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
CTD062
A paralysed man carried by four men
The article explores differences between Matthew's and Mark's accounts of Jesus healing the paralytic. Although the accounts vary, the article emphasizes that they are complementary, reflecting the authors' individual perspectives under divine inspiration and offering a rich view of the events.
Mark 2.3-12 (King James Version) :And they come unto him, bringing one sick of the palsy, which was borne of four.And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.But there were certain of the scribes sitting there, and reasoning in their hearts,Why doth this man thus speak blasphemies? who can forgive sins but God only?And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)I say unto thee, Arise, and take up thy bed, and go thy way into thine house.And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.King James Version (1769), domaine public — texte : eBible.org -
CTD063
The Pharisees or the Scribes
This article addresses an apparent biblical contradiction involving the Pharisees and scribes in the Gospels, explaining how these differences reflect the biblical authors' distinct but complementary perspectives on opposition to Jesus.
Mark 3.22 (King James Version) :And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.King James Version (1769), domaine public — texte : eBible.org -
CTD066
What does Jesus say to Jairus' daughter?
The article analyses the account of Jesus raising Jairus' daughter, discussed in three Gospels. The accounts of Mark, Matthew and Luke, often considered contradictory, are presented as complementary. By comparing the details of each Gospel, the article shows that there is no contradiction but a diversity of perspectives on this miraculous event.
Luke 8.54-55 (King James Version) :And he put them all out, and took her by the hand, and called, saying, Maid, arise.And her spirit came again, and she arose straightway: and he commanded to give her meat.King James Version (1769), domaine public — texte : eBible.org -
CTD067
The staff for the journey
The article explores the apparent contradiction in the Gospels concerning the use of a staff on missionary journeys, comparing the accounts of Matthew, Mark, and Luke and proposing a harmonious interpretation.
Matthew 10.9-10 (King James Version) :Provide neither gold, nor silver, nor brass in your purses,Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.King James Version (1769), domaine public — texte : eBible.org -
CTD068
The sign of Jonah
The article addresses the apparent contradiction concerning 'the sign of Jonah' between Matthew, Mark, Luke and John. It explains the divergences through the Gospels' different audiences and their common aim of emphasising the importance of proclaiming the kingdom of heaven.
Mark 8.11-12 (King James Version) :And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.King James Version (1769), domaine public — texte : eBible.org -
CTD069
The leaven of the Pharisees
The article explores the variety of Gospel presentations of Jesus' warning about the "yeast of the Pharisees", examining cultural and theological differences in Matthew, Mark, and Luke.
Luke 12.1 (King James Version) :In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.King James Version (1769), domaine public — texte : eBible.org -
CTD070
The transfiguration
This article analyses the apparent differences between the Gospel accounts of Jesus' transfiguration. It assesses the unique perspectives of Matthew, Mark and Luke, noting John's silence on this event. The variations between the accounts are considered complementary, enriching our understanding of this key episode in Christian theology.
Mark 9.7-8 (King James Version) :And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.King James Version (1769), domaine public — texte : eBible.org -
CTD071
The disciples’ lack of understanding
The article explores differences in the disciples' understanding of Jesus' words according to Matthew, Mark, and Luke. It argues that Matthew shows their sadness arising from a partial understanding of his death, while Mark and Luke indicate their lack of understanding of the resurrection. These complementary accounts enrich understanding of this event.
Matthew 17.22-23 (King James Version) :And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.King James Version (1769), domaine public — texte : eBible.org -
CTD072
Word of God or word of Moses?
This article examines a discrepancy between Matthew and Mark concerning divorce. It explains that Jesus speaks differently according to his audience: Jews, for whom divine law is intrinsically linked to Moses, and non-Jews, for whom a direct mention of Moses is more understandable. Both Gospels are considered faithful despite their distinct approaches.
Luke 16.18 (King James Version) :Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.King James Version (1769), domaine public — texte : eBible.org -
CTD073
Eternal life
The article "Eternal Life" discusses a young man's question to Jesus about eternal life in the Synoptic Gospels, showing that the accounts contain no significant contradiction but offer mutually enriching perspectives.
Luke 18.18-20 (King James Version) :And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.King James Version (1769), domaine public — texte : eBible.org -
CTD074
Salome’s request
The article analyzes the accounts in Matthew and Mark of Salome and her sons James and John asking for a privileged place in the kingdom of God. The differences are examined to show that they complement one another rather than constitute a contradiction. Each Gospel offers a unique perspective, thus enriching understanding of the event.
Matthew 20.20-21 (King James Version) :Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.King James Version (1769), domaine public — texte : eBible.org -
CTD075
The two blind men
This article explores the differences between the Gospel accounts of Jesus healing one or two blind men at Jericho. It examines Matthew, Mark and Luke, clarifying that narrative diversity does not imply a contradiction. It emphasises the importance of the authors' individual perspectives.
Mark 10.46-47 (King James Version) :And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging.And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me.King James Version (1769), domaine public — texte : eBible.org
Historical notes
-
INF006
Did Jesus speak Greek?
The article examines the likelihood that Jesus spoke Greek. Although he was born in Nazareth, an isolated town, the Gospels report direct dialogues between Jesus and Pilate and Roman officers with no mention of an interpreter. The author suggests that work as a carpenter in Sepphoris, a Hellenized city, and possible local teaching explain this probable command of Greek.
Matthew 8.5 (King James Version) :And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,King James Version (1769), domaine public — texte : eBible.org
-
ANN018
Jesus’ brothers and sisters
The article explores the identity of the brothers and sisters of Jesus, a theological debate influenced by Catholic and Protestant interpretations. By examining the Gospels, it highlights…
-
ANN019
Did God Really Say?
This article discusses the reliability of the Gospels and the criticisms they attract, defending their inerrancy under divine guidance. It distinguishes between legitimate criticism and…
-
ANN021
The disciples’ callings
The article analyzes the different Gospel accounts of the calling of Jesus' first disciples, showing that these narratives do not contradict one another but…
-
ANN022
The choosing of the apostles
This article explores Jesus' choice of the twelve apostles, highlighting the symbolic importance of the number twelve. It details the careful selection of the apostles and the impact…
-
ANN026
The hour of the crucifixion
The article explores the differences in timing in the Gospels concerning the crucifixion of Jesus. The Synoptic Gospels and John give different hours, raising debates…
-
ANN027
The Last Passover Meal
The article analyzes the chronology of the last Passover according to the Gospels, emphasizing that Jesus was crucified on Friday, April 1, 33, in accordance…
-
ANN028
The Jewish Day in the Time of Jesus
This article explores the ancient Jewish time structure, essential for understanding the Gospels. It distinguishes how a day begins at sunset and not…
-
ANN040
Mary, the mother of Jesus
This article discusses Mary, mother of Jesus, highlighting her role in the Gospels and the evolution of her veneration throughout Christian history, despite…
-
ANN046
Technical Requirements of Publishing in the First Century
This appendix explores the technical constraints of first-century publishing that explain certain omissions in the Gospels. Writing on costly papyrus, the Egyptian monopoly…
-
ANN056
The Gospels in Numbers
This article analyses the Gospels through a gradual exploration of the pericopes, discussing the priority and dependence of the accounts. Based on a division…
-
ANN060
The city of Sepphoris
L'article dissèque le rôle clé de Sépphoris en Galilée, proche de Nazareth, et sa signification culturelle et historique, bien que non mentionnée dans les…
-
ANN064
The “next days” noted by John
The article examines the chronology of events surrounding Jesus' baptism in the Gospel of John, which differs from the synoptic Gospels. It seeks to harmonise these…
-
ANN069
Joseph, Jesus' adoptive father
Joseph, Jesus' adoptive father, is described in little detail in the Gospels but plays a crucial role. Often regarded as the father…
-
ANN072
The miracles performed by Jesus the Messiah
The article examines Jesus' miracles in the Gospels, their meaning, their reception, and the question of their authenticity. It compares the historical perspective…
-
ANN073
The resurrection of the Messiah Jesus
This article examines the resurrection of Jesus and its theological impact, discussing the predictions and reactions of the witnesses, as well as the measures taken by…
-
ANN075
The traders driven out of the Temple
The article examines the incident in which Jesus drives the merchants out of the Temple, an event reported differently in the Gospels of Matthew, Mark, Luke, and John. While…
-
ANN081
The fulfilment of the prophecies
The article examines how the prophecies of the Old Testament find their fulfillment in the life of Jesus, by identifying 24 points marked by events…
-
ANN088
The two anointings of Jesus the Messiah
The article analyses the anointings of Jesus the Messiah in the Gospels, illustrating the contrast in values between Jesus and Simon the Pharisee. It highlights the…
-
ANN090
The appearances of the risen Messiah Jesus
The study covers the appearances of the risen Jesus, based on the accounts of the Gospels, notably the encounter with Mary Magdalene. It aims…
-
ANN091
The women at the foot of the cross
The article analyzes the presence and role of the women at the crucifixion of Jesus. These women, notably Mary Magdalene, show an…
-
ANN107
Harmony of the texts on the resurrection
L'article analyse et harmonise les récits de la résurrection de Jésus dans les Évangiles, se concentrant sur Matthieu. Il explique les variations comme des…
-
ANN111
The destination of the disciples after the multiplication of the loaves
L'article explore les récits divergents des Évangiles concernant la destination des disciples après la multiplication des pains, en analysant les perspectives de Matthieu, Marc…
-
ANN113
The multiplication of the loaves
Cet article analyse les récits évangéliques de la multiplication des pains, où Jésus nourrit des milliers de personnes avec peu de nourriture. Les différences…
-
ANN126
Detailed chronology of the events related to the resurrection
L'article examine de manière approfondie la chronologie des événements autour de la résurrection de Jésus, en harmonisant les récits des évangiles. Il s'appuie sur…