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
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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
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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.
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
The beginning of the ministry in Galilee
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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.
Luke 4.38-39 (King James Version) :And he arose out of the synagogue, and entered into Simon’s house. And Simon’s wife’s mother was taken with a great fever; and they besought him for her.And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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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.
Luke 5.12-14 (King James Version) :And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as 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.
John 16.13 (King James Version) :Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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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.
Psalms 77.19 (King James Version) :Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.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.
Mark 8.10 (King James Version) :And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.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.
Mark 10.17-22 (King James Version) :And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.And he answered and said unto him, Master, all these have I observed from my youth.Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.And he was sad at that saying, and went away grieved: 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.
Luke 18.24-27 (King James Version) :And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.And they that heard it said, Who then can be saved?And he said, The things which are impossible with men are possible with God.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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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.
Matthew 26.17-19 (King James Version) :Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.And the disciples did as Jesus had appointed them; and they made ready the passover.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 -
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.
Matthew 26.47-56 (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.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.And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?But how then shall the scriptures be fulfilled, that thus it must be?In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.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.
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 -
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.
Matthew 26.55 (King James Version) :In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.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.
Matthew 26.57 (King James Version) :And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.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.
Luke 22.56-62 (King James Version) :But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.And he denied him, saying, Woman, I know him not.And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan.And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.And Peter went out, and wept bitterly.King James Version (1769), domaine public — texte : eBible.org -
PER352
The Crucifixion
Pericope PER352 analyzes the crucifixion of Jesus on Mount Golgotha through the four Gospels. It places the event around 9 a.m. on a Friday morning, examines the fulfillment of prophecies (Isaiah 53,12; Psalm 22,19), the technical details of the crucifixion, the royal inscription and the mockery of the witnesses. A rigorous synoptic reading that links history, chronology and theology.
Mark 14.11-15 (King James Version) :And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.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.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
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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.
Daniel 9.24-27 (King James Version) :Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
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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.
Genesis 18.2 (King James Version) :And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,King James Version (1769), domaine public — texte : eBible.org
Exorcisms
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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
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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.
Mark 5.1-20 (King James Version) :And they came over unto the other side of the sea, into the country of the Gadarenes.And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,Who had his dwelling among the tombs; and no man could bind him, no, not with chains:Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.But when he saw Jesus afar off, he ran and worshipped him,And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.For he said unto him, Come out of the man, thou unclean spirit.And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.And he besought him much that he would not send them away out of the country.Now there was there nigh unto the mountains a great herd of swine feeding.And all the devils besought him, saying, Send us into the swine, that we may enter into them.And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.And they began to pray him to depart out of their coasts.And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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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.
Luke 1.1-4 (King James Version) :Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,That thou mightest know the certainty of those things, wherein thou hast been instructed.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.
1 Chronicles 3.17 (King James Version) :And the sons of Jeconiah; Assir, Salathiel his son,NoteSalathiel: Heb. ShealtielNoteHezekiah: Heb. HiskijahKing 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.
John 1.40-42 (King James Version) :One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother.He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.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.
Matthew 4.18-22 (King James Version) :And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.And he saith unto them, Follow me, and I will make you fishers of men.And they straightway left their nets, and followed him.And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.And they immediately left the ship and their father, and followed him.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 11.20-21 (King James Version) :And in the morning, as they passed by, they saw the fig tree dried up from the roots.And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.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.
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 -
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.
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 -
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.
Luke 23.40-43 (King James Version) :But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.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.
1 Thessalonians 4.13-17 (King James Version) :But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.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.
Mark 15.26 (King James Version) :And the superscription of his accusation was written over, 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 6.14-16 (King James Version) :And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.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.
Mark 2.14 (King James Version) :And as he passed by, he saw Levi the son of Alphæus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed 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 13.29-30 (King James Version) :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 -
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 17.4 (King James Version) :I have glorified thee on the earth: I have finished the work which thou gavest me to do.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.
Matthew 28.1 (King James Version) :In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.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.
Mark 16.1 (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.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.
Luke 24.2 (King James Version) :And they found the stone rolled away from the sepulchre.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.
Mark 16.5-6 (King James Version) :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.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.
Mark 1.11 (King James Version) :And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.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.
Mark 1.12-13 (King James Version) :And immediately the Spirit driveth him into the wilderness.And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels 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.
Matthew 9.33-34 (King James Version) :And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.But the Pharisees said, He casteth out devils through the prince of the 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.
Mark 5.41-42 (King James Version) :And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.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.
John 2.18-22 (King James Version) :Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?But he spake of the temple of his body.When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.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.
Mark 8.14-21 (King James Version) :Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.And they reasoned among themselves, saying, It is because we have no bread.And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.And he said unto them, How is it that ye do not understand?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.
Mark 9.31-32 (King James Version) :For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.But they understood not that saying, and were afraid to ask him.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.
Exodus 31.18 (King James Version) :And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.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.
Mark 10.17-18 (King James Version) :And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.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.
Mark 10.35-37 (King James Version) :And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.And he said unto them, What would ye that I should do for you?They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.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.
Matthew 20.30 (King James Version) :And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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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
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…
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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…