The life of Jesus up to the age of 12 1 study
The ministry of John the Baptist 3 studies
From the second to the third Passover festival 3 studies
From the 3rd Passover to the start of the final week 11 studies
- 8Departure for Jerusalem and final departure from Galilee
- 9The journey through Samaria
- 10The Jews are looking for the Messiah Jesus
- 11Teaching of the Messiah Jesus in the temple
- 12The authorities are looking for the Messiah Jesus in order to arrest him
The last week before the arrest 6 studies
- 19The arrival of the Jews from the city of Jerusalem
- 20Return to Jerusalem and stop at Bethphage
- 21Triumphal entry into Jerusalem
- 22Cleansing of the Temple (second time)
- 23Returning Once More to Bethany
The last day up to the crucifixion 4 studies
The resurrection and the various appearances 1 study
The Revelation of Daniel 1 study
Contradictions 1 study
Peter's ministry 13 studies
- 32The disciples' return and wait
- 33The choice of Matthias
- 34Peter's second speech
- 35The arrest of Peter and John
- 36The solidarity of the believers
Historical notes 2 studies
The life of Jesus up to the age of 12
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PER018
The encounter with Simeon
The meeting between the Holy Family and Simeon at the Temple of Jerusalem, according to the Gospel of Luke, deepens Mary and Joseph's awareness of Jesus' divine mission.
Luke 2.25-35 (King James Version) :And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,Then took he him up in his arms, and blessed God, and said,Lord, now lettest thou thy servant depart in peace, according to thy word:For mine eyes have seen thy salvation,Which thou hast prepared before the face of all people;A light to lighten the Gentiles, and the glory of thy people Israel.And Joseph and his mother marvelled at those things which were spoken of him.And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.King James Version (1769), domaine public — texte : eBible.org
The ministry of John the Baptist
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PER032
The delegation from Jerusalem
The article explores John the Baptist's meeting with the Sanhedrin's representatives at Bethany, highlighting his renown and the authorities' messianic expectations. John is questioned about his messianic role despite performing no miracles, revealing the Pharisees' expectations of a royal and priestly messiah. The analysis reconciles differing Gospel accounts.
John 10.41 (King James Version) :And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.King James Version (1769), domaine public — texte : eBible.org -
PER038
The first Passover festival
Pericope PER038 analyses the first Passover festival in John’s Gospel (John 2:13), dated precisely to 7 April 30. The article makes three observations: the festival’s chronological value for dating Jesus’ ministry over three and a half years, John’s distinction of the ‘Passover of the Jews’, and Jesus’ observance of Jewish rites. John alone records this period before John the Baptist’s arrest.
John 5.1 (King James Version) :After this there was a feast of the Jews; and Jesus went up to Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER041
Jesus the Messiah’s conversation with Nicodemus
The conversation between Jesus and Nicodemus in Jerusalem, described in John 3, represents a crucial turning point towards a personal Christian spirituality, removed from Jewish rituals, with an emphasis on the inward relationship with God.
Acts 12.12 (King James Version) :And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER069
The second Passover festival in Jerusalem
This article analyses Jesus' second Passover pilgrimage to Jerusalem, mentioned in John 5:1. Although John does not explicitly name Passover, the chronological context suggests this event. Jesus takes this opportunity to preach and debate with the religious authorities. The interactions take place in the Temple court at a time when pilgrims flock to Jerusalem, giving Jesus a diverse audience for his teaching.
John 5.1 (King James Version) :After this there was a feast of the Jews; and Jesus went up to Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER070
The healing of the disabled man at the pool of Bethesda
The article analyses Jesus' healing of the disabled man at the pool of Bethesda on the Sabbath, illustrating Jesus' affirmation of himself as Lord of the Sabbath and the tensions with the Pharisees. John's account describes this miracle as a deliberate act intended to provoke reflection on the laws of Judaism, revealing the distortions in their interpretation by the religious authorities of the time.
John 5.2-16 (King James Version) :Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.And a certain man was there, which had an infirmity thirty and eight years.When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.Jesus saith unto him, Rise, take up thy bed, and walk.And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.The man departed, and told the Jews that it was Jesus, which had made him whole.And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.King James Version (1769), domaine public — texte : eBible.org -
PER071
Jesus the Messiah affirms his equality with the Father
The article analyses Jesus' proclamation of his equality with God, drawing on the healing of a disabled man and highlighting the impact of his theological assertions in Jerusalem during Passover.
John 5.17-30 (King James Version) :But Jesus answered them, My Father worketh hitherto, and I work.Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.For the Father judgeth no man, but hath committed all judgment unto the Son:That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.For as the Father hath life in himself; so hath he given to the Son to have life in himself;And hath given him authority to execute judgment also, because he is the Son of man.Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER208
Departure for Jerusalem and final departure from Galilee
PER208 describes the final departure of Jesus and his disciples from Galilee on October 3, AD 32, on their way to Jerusalem for the Feast of Sukkot. Following Luke's account, they pass through Samaria rather than taking the usual route along the Jordan. They arrive on Friday evening, October 8, teach on the Temple Mount, and Jesus gives his discourse on water at Hoshana Rabbah on October 13. The group will remain in the Jerusalem region for six months, until the Passover of April 1, AD 33.
Matthew 19.1 (King James Version) :And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;King James Version (1769), domaine public — texte : eBible.org -
PER209
The journey through Samaria
Pericope 209 recounts the journey of Jesus and his disciples through Samaria, reported only by Luke. Leaving Galilee on October 3, AD 32, Jesus chooses the shorter Samaritan route to Jerusalem. Some villages refuse to welcome him, illustrating the tensions between Jews and Samaritans, while others accept him. This passage foreshadows the universal mission and the future evangelization of the region by the 70 disciples.
John 7.9-10 (King James Version) :When he had said these words unto them, he abode still in Galilee.But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.King James Version (1769), domaine public — texte : eBible.org -
PER212
The Jews are looking for the Messiah Jesus
Pericope 212 relates, according to John 7.11-13 alone, the Jews' search for Jesus during the feast in Jerusalem in October AD 32. It illustrates the division of the people over the Messiah: some recognize him, others seek to eliminate him. The fear of the religious authorities hinders public conversions, revealing the political and spiritual tension of the time.
John 7.13 (King James Version) :Howbeit no man spake openly of him for fear of the Jews.King James Version (1769), domaine public — texte : eBible.org -
PER213
Teaching of the Messiah Jesus in the temple
At the Feast of Tabernacles in October AD 32, the Messiah Jesus teaches at the temple in Jerusalem with an authority that astonishes the crowd and angers the Pharisees. John 7.14-24 reports this unique episode in which Jesus affirms that his teaching comes from God and defends a Sabbath healing with a rigorous scriptural argument. The hostility of the religious authorities intensifies.
Luke 13.10-17 (King James Version) :And he was teaching in one of the synagogues on the sabbath.And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.And he laid his hands on her: and immediately she was made straight, and glorified God.And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.King James Version (1769), domaine public — texte : eBible.org -
PER214
The authorities are looking for the Messiah Jesus in order to arrest him
During the Feast of Tabernacles in Jerusalem, the crowd wonders about the messianic identity of Jesus. Despite the confusion over his origins and the attempts of the religious authorities to arrest him, Jesus teaches publicly in the Temple, reaffirms his divinity and announces his coming departure. Since his hour has not yet come, the guards cannot seize him. This episode, unique to the Gospel of John (7.25-36), illustrates the growing opposition between Jesus and the religious authorities.
Micah 5.2 (King James Version) :But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.King James Version (1769), domaine public — texte : eBible.org -
PER227
The invitation to a Pharisee's home
Pericope 227 recounts the invitation extended to the Messiah Jesus by a Pharisee for a meal, reported only by Luke (Lk 11.37). Far from being well-meaning, this invitation seems to be a trap orchestrated to gather accusations against Jesus before witnesses. Aware of what was at stake, Jesus nevertheless accepts the invitation, strengthened by a spiritual assurance that his hour had not yet come. The event probably takes place in Jerusalem, during a journey that Jesus undertakes despite the threats of the religious authorities.
Luke 11.37 (King James Version) :And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.King James Version (1769), domaine public — texte : eBible.org -
PER228
The judgment of religious leaders and the rebukes of Jesus the Messiah
During a meal at a Pharisee's house in Jerusalem (late 32), Jesus utters severe rebukes against the Pharisees and the teachers of the law. Luke 11.38-54, the only gospel to recount this episode, describes a hostile atmosphere in which the religious authorities look for evidence to condemn Jesus. His cutting words are in reality a call to repentance, ignored by men blinded by pride.
Luke 11.53 (King James Version) :And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:King James Version (1769), domaine public — texte : eBible.org -
PER231
Healing of a woman on the Sabbath
Pericope 231 recounts Jesus’ healing of a woman who had been crippled for eighteen years, on a Sabbath in a synagogue in Jerusalem (Luke 13.10-17). This act provokes the indignation of the religious authorities, whom Jesus confounds by pointing out their contradictions. The crowd, for its part, marvels and glorifies God. The episode illustrates the tension between Pharisaic tradition and the authentic application of God’s law, while highlighting this woman’s persevering faith.
Deuteronomy 5.12-15 (King James Version) :Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.Six days thou shalt labour, and do all thy work:But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.King James Version (1769), domaine public — texte : eBible.org -
PER234
Lament over Jerusalem
The Lament over Jerusalem (Mt 23.37-39; Lk 13.34-35) shows Jesus weeping over the holy city, a few days before his Passion. Through the metaphor of the hen protecting her chicks, he expresses rejected divine love, condemns the murder of the prophets and announces the desolation of the Temple, while leaving open a hope of final reconciliation.
Matthew 23.37-39 (King James Version) :O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!Behold, your house is left unto you desolate.For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.King James Version (1769), domaine public — texte : eBible.org -
PER235
Meal at a Pharisee's house
The pericope PER235 recounts Jesus’ meal at the house of a leader of the Pharisees on a Saturday (Luke 14.1), in a context of growing confrontation. The Pharisees are seeking to gather evidence against him for the Sanhedrin. Despite the tensions, Jesus accepts the invitation, holds his ground and corrects their teachings. Luke is the only evangelist to report this episode, which most likely took place at the Saturday midday meal.
Luke 14.12 (King James Version) :Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.King James Version (1769), domaine public — texte : eBible.org -
PER259
The religious leaders’ questions about Jesus’ messiahship
The article discusses the interaction between Jesus and the religious leaders over his messiahship. Despite their accusatory intentions, Jesus affirms that he is the Messiah, his works bearing witness to it. He promises security and eternal life to his disciples, stressing his unity with the Father.
Leviticus 24.16 (King James Version) :And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER276
The arrival of the Jews from the city of Jerusalem
The article deals with the arrival of Jews at Bethany to see Jesus as the Passion draws near. Faced with his growing popularity, the religious authorities consider having him arrested, while Judas’s betrayal is being prepared.
John 12.9-11 (King James Version) :Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.But the chief priests consulted that they might put Lazarus also to death;Because that by reason of him many of the Jews went away, and believed on Jesus.King James Version (1769), domaine public — texte : eBible.org -
PER279
Return to Jerusalem and stop at Bethphage
The article examines Jesus’ arrival at Bethphage, a strategic stop before Jerusalem. Jesus sends two disciples to fetch a colt in order to fulfil a messianic prophecy. Bethphage, the "house of figs", is crucial in the Gospel narratives.
Zechariah 9.9 (King James Version) :Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.Notehaving…: or, saving himselfNoteby…: or, whose covenant is by bloodKing James Version (1769), domaine public — texte : eBible.org -
PER280
Triumphal entry into Jerusalem
Jesus’ triumphal entry into Jerusalem on March 27, AD 33, fulfilling the prophecy of Zechariah, is a messianic declaration of peace. This event, described in all four Gospels, presents Jesus not as a conqueror but as the Prince of Peace. In response, the crowd acclaims him, affirming his messiahship.
John 12.12-19 (King James Version) :On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.And Jesus, when he had found a young ass, sat thereon; as it is written,Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt.These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.For this cause the people also met him, for that they heard that he had done this miracle.The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.King James Version (1769), domaine public — texte : eBible.org -
PER284
Cleansing of the Temple (second time)
Jesus' second cleansing of the Temple, on Monday, March 28, AD 33, is a prophetic and symbolic act. By driving the sellers out of the Court of the Gentiles and quoting Isaiah and Jeremiah, Jesus denounces the corruption of worship, asserts his messianic authority and announces the coming judgment on the Temple. This event hastens the decision of the religious leaders to put him to death.
Isaiah 56.7 (King James Version) :Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.King James Version (1769), domaine public — texte : eBible.org -
PER287
Returning Once More to Bethany
PER287 describes the return of Jesus and his disciples to Bethany after a day at the Temple of Jerusalem, on Monday, March 28, AD 33. Attested mainly by Mark 11.19, this episode sheds light on the group's nightly routine around Martha, Mary and Lazarus. The article deals with the scattered hospitality, the role of the women, the daily round trips between Bethany and Jerusalem, and the disciples' failure to understand the announcements of the Passion.
Luke 18.34 (King James Version) :And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.King James Version (1769), domaine public — texte : eBible.org -
PER308
The plot against the Messiah Jesus
The plot against Jesus is devised by the religious authorities before the Passover, with Judas’s help. Caiaphas convenes the Sanhedrin to condemn Jesus, regarded as a threat, by using false witnesses. Pilate is informed so as to facilitate the arrest on the Mount of Olives.
Luke 19.47-48 (King James Version) :And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,And could not find what they might do: for all the people were very attentive to hear him.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER344
The Return before Pontius Pilate
Pericope PER344 analyzes Jesus’ return before Pontius Pilate after his appearance before Herod Antipas, an episode reported only by Luke. Pilate, finding no fault deserving death under Roman law, tries to resist the pressure of the Jewish religious leaders. The article offers a precise chronological reconstruction of the morning of the Friday of the Passion and raises the linguistic question of the exchanges between Jesus and Pilate, which were most likely held in Greek.
John 18.39-40 (King James Version) :But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.King James Version (1769), domaine public — texte : eBible.org -
PER345
The release of a prisoner
During the trial of Jesus before Pontius Pilate, the Roman governor tries to use the Passover custom of releasing a prisoner in order to avoid condemning Jesus. He offers the crowd a choice between Jesus and Barabbas, a notorious criminal, convinced that the people will make the right choice. His wife's intervention strengthens his hesitation. This scene, attested by all four gospels, illustrates the manipulation by the religious authorities and theologically prefigures redemptive substitution.
John 18.39 (King James Version) :But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?King James Version (1769), domaine public — texte : eBible.org -
PER350
The way to Mount Golgotha, help from Simon of Cyrene
PER350 examines Jesus’ journey to Mount Golgotha, from Pilate’s praetorium. Weakened by the scourging, Jesus can no longer carry his cross alone. Simon of Cyrene is pressed into service by the soldiers. Luke mentions weeping women in the crowd, while Matthew reports Jesus’ refusal of a drink meant to dull the pain. Mark identifies Simon as the father of Alexander and Rufus, figures known to the early Christian communities. A synopsis of Matthew, Mark and Luke sheds light on this episode, which immediately precedes the crucifixion, dated to Friday morning around 9 o’clock.
Mark 15.21 (King James Version) :And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.King James Version (1769), domaine public — texte : eBible.org -
PER351
Words to the women
On the road to Golgotha, Jesus speaks to the women of Jerusalem who are weeping for him. Far from focusing on his own suffering, he prophetically warns them of a terrible judgment about to fall on the city. An episode unique to Luke, it reveals Jesus as a great prophet, concerned to the very end with the salvation of others, and announces the destruction of Jerusalem in AD 70.
Matthew 27.22 (King James Version) :Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
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PER368
The Reaction of Peter and John
Pericope 368 examines the reaction of Peter and John after Mary Magdalene's testimony about the empty tomb. The two apostles run to the sepulchre, discover the burial linens and the folded face cloth, but do not yet grasp the reality of the resurrection. The article harmonizes the accounts of Luke 24.12 and John 20.3-12, distinguishes two successive announcements to the disciples, and highlights the initial lack of understanding in the face of Jesus' prophecies about his resurrection.
Luke 24.12 (King James Version) :Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.King James Version (1769), domaine public — texte : eBible.org
The Revelation of Daniel
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DAN011
Daniel 9 – The seventy weeks: from Daniel's prayer to messianic hope
Daniel 9 begins with a prayer and ends with the prophecy of the seventy weeks. Daniel discovers that the exile of Jerusalem is drawing to an end, then receives from the angel Gabriel the vision of a larger period, symbolized by 490 years leading to the messianic era. His prayer emphasizes the confession of Israel's sin and the pursuit of divine mercy. The first 69 weeks lead to the ministry of John the Baptist, with the last weeks anticipating an eschatological horizon.
Ezra 7 (King James Version) :Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,Notebegan…: Heb. was the foundation of the going upThe son of Shallum, the son of Zadok, the son of Ahitub,The son of Amariah, the son of Azariah, the son of Meraioth,The son of Zerahiah, the son of Uzzi, the son of Bukki,The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him.And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king.And he came to Jerusalem in the fifth month, which was in the seventh year of the king.For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel.Noteunto…: or, to Ezra the priest, a perfect scribe of the law of the God of heaven, peace, etcNoteof the king: Chaldee, from before the kingNotemeasures: Chaldee, corsNoteWhatsoever…: Chaldee, Whatsoever is of the decreeNoteto banishment: Chaldee, to rooting outArtaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time.I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee.Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand;And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem,And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem:That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem.And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem.And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure house.And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily,Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much.Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons?Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not.And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.Blessed be the LORD God of our fathers, which hath put such a thing as this in the king’s heart, to beautify the house of the LORD which is in Jerusalem:And hath extended mercy unto me before the king, and his counsellors, and before all the king’s mighty princes. And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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CTD020
The cleansing of the Temple?
The article explores the apparent divergence between Matthew and Mark concerning Jesus' cleansing of the Temple. Matthew presents an immediate action, while Mark distinguishes two days. The analysis reveals that Matthew uses a thematic approach to show Jesus' authority, without contradicting Mark. There is therefore no genuine contradiction between the accounts.
Mark 11.11-17 (King James Version) :And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.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.And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;And would not suffer that any man should carry any vessel through the temple.And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.King James Version (1769), domaine public — texte : eBible.org
Peter's ministry
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ADA004
The disciples' return and wait
After the ascension of Jesus (May 12, 33), the disciples return to Jerusalem from the Mount of Olives, a "Sabbath day's journey" away. They gather in an upper room, probably the house of Mary, the mother of John Mark, and devote themselves unanimously to prayer, together with the women and the family of Jesus. This period of waiting foreshadows the characteristics of the nascent Church.
Acts 2.42-47 (King James Version) :And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.And fear came upon every soul: and many wonders and signs were done by the apostles.And all that believed were together, and had all things common;And sold their possessions and goods, and parted them to all men, as every man had need.And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.King James Version (1769), domaine public — texte : eBible.org -
ADA005
The choice of Matthias
Analysis of Acts 1.15-26, which recounts the election of Matthias to replace Judas Iscariot. Peter, the natural spokesman of the disciples, bases the need for this replacement on the Psalms. The apostolic criteria are specified: to have followed Jesus since his baptism and to be a witness of his resurrection. Matthias is finally designated by lot after prayer, restoring the college of the Twelve, a symbol of the twelve tribes of Israel.
Matthew 10.2-4 (King James Version) :Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;Simon the Canaanite, and Judas Iscariot, who also betrayed him.King James Version (1769), domaine public — texte : eBible.org -
ADA010
Peter's second speech
The article explores Peter's second great speech, following Pentecost. Peter, accompanied by John, preaches in Jerusalem after the healing of a lame man, stressing Christology, repentance and the prophecies of the Messiah. The speech has an impact on the community but meets with opposition from the religious authorities.
Matthew 3.1-2 (King James Version) :In those days came John the Baptist, preaching in the wilderness of Judaea,And saying, Repent ye: for the kingdom of heaven is at hand.King James Version (1769), domaine public — texte : eBible.org -
ADA011
The arrest of Peter and John
Covering Acts 4.1-4, this article examines the arrest of Peter and John by the religious authorities of Jerusalem. Following the miracles performed by the apostles, the Christian community experiences strong growth, prompting a cautious but firm reaction from the Jewish leaders toward this new faith that proclaims the resurrection, a central concept that particularly offends the Sadducees.
Acts 2.41 (King James Version) :Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.King James Version (1769), domaine public — texte : eBible.org -
ADA016
The solidarity of the believers
Luke, describing the first Christian Church in Jerusalem, shows a united and caring community. The believers shared their possessions freely, motivated by brotherly love and transformed by the Gospel. The management of resources by the apostles testifies to collective trust and contributes to the growth of the Church.
Deuteronomy 15.4 (King James Version) :Save when there shall be no poor among you; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it:King James Version (1769), domaine public — texte : eBible.org -
ADA018
The remarkable growth of the early Church
The ADA018 article comments on Acts 5.12-16, describing the growth of the early Church in Jerusalem in the spring of 33. The apostles perform miracles publicly in Solomon’s Portico, the Church grows in numbers, men and women alike, and the apostles’ reputation grows among the people, despite a fear aroused by the judgment of Ananias and Sapphira. The passage establishes a strong parallel with the ministry of Jesus.
Acts 5.1-11 (King James Version) :But a certain man named Ananias, with Sapphira his wife, sold a possession,And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet.But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.And the young men arose, wound him up, and carried him out, and buried him.And it was about the space of three hours after, when his wife, not knowing what was done, came in.And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband.And great fear came upon all the church, and upon as many as heard these things.King James Version (1769), domaine public — texte : eBible.org -
ADA019
The arrest of the apostles
The ADA019 article comments on Acts 5.17-18: faced with the remarkable growth of the Church in Jerusalem, the high priest and the Sadducees, moved by jealousy, have the apostles arrested. Luke shows that despite the opposition of the religious authorities, the work of Christ continues through the action of the Holy Spirit, fulfilling the promise of Acts 1.8.
Acts 6.7 (King James Version) :And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.King James Version (1769), domaine public — texte : eBible.org -
ADA020
The miraculous deliverance of the apostles
This article examines the miraculous deliverance of the apostles (Acts 5.19-21) in Jerusalem in the spring of 33. Arrested by the high priest and the Sadducees, the apostles are freed from prison by an angel during the night. Luke relates this miracle with restraint, stressing its theological significance and its parallels with the Old Testament. The angel entrusts the freed apostles with the mission of announcing in the Temple 'all the words of this life', an expression referring to the message of salvation in Jesus Christ.
Daniel 3.24-25 (King James Version) :Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.King James Version (1769), domaine public — texte : eBible.org -
ADA024
The surprising reaction of the apostles
After being flogged by the Sanhedrin, the apostles react in a surprising way, rejoicing that they had been counted worthy to suffer for the name of Jesus. Far from being discouraged, they continue their ministry every day in the Temple and in the houses, teaching and announcing the good news. Luke shows that persecutions, far from stopping the Gospel, paradoxically contribute to its progress.
Acts 5.19-20 (King James Version) :But the angel of the Lord by night opened the prison doors, and brought them forth, and said,Go, stand and speak in the temple to the people all the words of this life.King James Version (1769), domaine public — texte : eBible.org -
ADA025
The appointment of the Seven and the organization of the early Church
Acts 6,1-7 relates the first internal crisis of the Jerusalem Church, linked to the unequal distribution to the widows. To remedy it, the Twelve propose appointing seven men full of the Holy Spirit and of wisdom. This foundational decision distinguishes the ministries while affirming their complementarity, and is accompanied by remarkable growth of the nascent Christian community.
Acts 4.1-3 (King James Version) :And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.And they laid hands on them, and put them in hold unto the next day: for it was now eventide.King James Version (1769), domaine public — texte : eBible.org -
ADA026
The arrest of Stephen
The article analyzes the arrest of Stephen (Acts 6.8-12) in Jerusalem around AD 34-35. Although appointed among the Seven, Stephen carries out a remarkable apostolic ministry. His witness provokes the opposition of Hellenistic Jews who, unable to refute him, resort to false witnesses to bring him before the Sanhedrin. Luke highlights the parallels with the trial of Jesus and the gradual extension of the persecution to the whole Church.
Luke 21.15 (King James Version) :For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.King James Version (1769), domaine public — texte : eBible.org -
ADA030
Saul and the martyrdom of Stephen
Article ADA030 examines Acts 8.1-3: the first appearance of Saul of Tarsus, who approves of Stephen’s martyrdom, and the beginning of a great persecution against the church in Jerusalem. The scattering of believers throughout Judea and Samaria, far from being a defeat, providentially becomes the driving force behind the spread of the Gospel, fulfilling Jesus’ promise in Acts 1.8.
Galatians 1.13-14 (King James Version) :For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it:And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.King James Version (1769), domaine public — texte : eBible.org -
ADA031
The persecution
Article ADA031 examines the great persecution of the early church in Jerusalem (Acts 8.1-3), around AD 34-35. After Stephen’s martyrdom, the repression extends to all believers, women included. Saul of Tarsus is its chief architect, driven by a sincere but misdirected zeal for the Jewish traditions. This text illustrates the fulfillment of Jesus’ warnings about persecution and foreshadows Paul’s future conversion.
Acts 9.13-14 (King James Version) :Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:And here he hath authority from the chief priests to bind all that call on thy name.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF003
The Sanhedrin
The Sanhedrin was the highest religious, judicial, and legislative authority of Second Temple Judaism (2nd century BC – AD 70). Made up of 71 members and sitting in Jerusalem, it interpreted the Torah, settled major disputes, and oversaw the Hebrew calendar. Mentioned in the Gospels and described by rabbinic literature, it disappears after AD 70, but its model continues to inspire Jewish organization and legal thought.
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INF062
The Ketef Hinnom Scrolls
Discovered in 1979 by Gabriel Barkay in the Hinnom Valley in Jerusalem, the Ketef Hinnom scrolls are two rolled silver strips inscribed in Paleo-Hebrew. Dating from the end of the 7th or the beginning of the 6th century BC, they contain the priestly blessing of Numbers 6,24-26 and are the oldest known fragments of biblical texts, earlier than the Dead Sea Scrolls. Kept at the Israel Museum, they attest to the existence of written biblical texts from the First Temple period.
Numbers 6.24-26 (King James Version) :The LORD bless thee, and keep thee:The LORD make his face shine upon thee, and be gracious unto thee:The LORD lift up his countenance upon thee, and give thee peace.King James Version (1769), domaine public — texte : eBible.org