From the second to the third Passover festival 4 studies
From the 3rd Passover to the start of the final week 5 studies
The last week before the arrest 4 studies
The resurrection and the various appearances 2 studies
Contradictions 4 studies
From the second to the third Passover festival
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PER120
The testimony of the family of Jesus the Messiah
This article explores the strained relationships between Jesus, his family and the religious authorities, drawing mainly on the Gospel according to Mark. While describing his family's initially skeptical view, it highlights the dynamics with the Pharisees and the later conversion of some family members after the resurrection.
Mark 3.20-21 (King James Version) :And the multitude cometh together again, so that they could not so much as eat bread.And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.King James Version (1769), domaine public — texte : eBible.org -
PER161
Return to Nazareth
The second return of Jesus to Nazareth (March AD 32) is recounted by Matthew and Mark. Despite his teaching in the synagogue, the townspeople reject him because of their familiarity with him and his family. Their lack of faith limits his miracles. Jesus utters the famous saying: ‘A prophet is despised only in his own country.’ Mark adds details absent from Matthew: the presence of the disciples and Jesus’ astonishment at their unbelief.
Mark 6.1-6 (King James Version) :And he went out from thence, and came into his own country; and his disciples follow him.And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.And he marvelled because of their unbelief. And he went round about the villages, teaching.King James Version (1769), domaine public — texte : eBible.org -
PER164
Recalling the arrest of John the Baptist
Pericope PER164 recalls the circumstances of John the Baptist's arrest, as recounted by Matthew (14.3-5) and Mark (6.17-20). John was imprisoned for publicly denouncing the unlawful marriage of Herod Antipas to Herodias, the former wife of his brother. Mark offers a nuanced portrait of Herod, ambivalent and fascinated by John, whereas Matthew stresses his fear of the crowd. It is Herodias who pushes for the prophet's death; he was held at Machaerus in March AD 32.
Matthew 14.3-5 (King James Version) :For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.For John said unto him, It is not lawful for thee to have her.And when he would have put him to death, he feared the multitude, because they counted him as a prophet.King James Version (1769), domaine public — texte : eBible.org -
PER165
Reminder of the circumstances of the murder of John the Baptist
Pericope 165 analyzes the circumstances of the murder of John the Baptist according to Matthew (14.6-12) and Mark (6.21-29). In Galilee, in March AD 32, Herod Antipas yields to the manipulation of Herodias through Salome's dance and has the prophet beheaded. The article highlights the parallel between the martyrdom of John and that of Jesus, two messianic figures unjustly condemned and laid in a tomb.
Matthew 14.1-12 (King James Version) :At that time Herod the tetrarch heard of the fame of Jesus,And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.For John said unto him, It is not lawful for thee to have her.And when he would have put him to death, he feared the multitude, because they counted him as a prophet.But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.Whereupon he promised with an oath to give her whatsoever she would ask.And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger.And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her.And he sent, and beheaded John in the prison.And his head was brought in a charger, and given to the damsel: and she brought it to her mother.And his disciples came, and took up the body, and buried it, and went and told Jesus.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER172
The reaction of the apostles
Pericope 172 recounts the reaction of the apostles after Jesus walked on the water and calmed the storm. Set at Gennesaret in April AD 32, the episode is reported by Matthew and Mark. The disciples bow down and proclaim: 'You are truly the Son of God', marking a decisive step in their faith and in the progressive Christological revelation of the Gospels.
Matthew 14.22-32 (King James Version) :And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.And in the fourth watch of the night Jesus went unto them, walking on the sea.And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?And when they were come into the ship, the wind ceased.King James Version (1769), domaine public — texte : eBible.org -
PER173
Numerous Healings at Gennesaret
Pericope 173 recounts the numerous healings Jesus performed at Gennesaret (Galilee) in April AD 32, according to Matthew 14.34-36 and Mark 6.53-56. On his arrival, Jesus is immediately recognized, and crowds of sick people hurry to touch the fringe of his cloak, thereby obtaining their healing. The synoptic analysis reveals major convergences between the two evangelists and complementary nuances. This episode illustrates popular faith, the divine power of Jesus, and foreshadows the growing tensions with the religious authorities.
Mark 6.55 (King James Version) :And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.King James Version (1769), domaine public — texte : eBible.org -
PER179
Verdict on the human heart
The article discusses Jesus’ teaching on true purity, based on Matthew and Mark. It reveals that impurity comes from the human heart, not from dietary rules, highlighting an important change in Christian teaching.
Mark 7.14-23 (King James Version) :And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.If any man have ears to hear, let him hear.And when he was entered into the house from the people, his disciples asked him concerning the parable.And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?And he said, That which cometh out of the man, that defileth the man.For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:All these evil things come from within, and defile the man.King James Version (1769), domaine public — texte : eBible.org -
PER180
Healing of the Syrophoenician woman's daughter
This article examines the healing of the daughter of the Syrophoenician woman, highlighting the openness of Jesus’ message to the Gentiles. Drawing on the Gospels of Matthew and Mark, it brings out human faith beyond ethnic and cultural boundaries. The narrative sheds light on Jesus’ priority mission to Israel, while acknowledging the demonstration of faith by non-Jews.
Mark 7.24-30 (King James Version) :And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.But Jesus said unto her, Let the children first be filled: for it is not meet to take the children’s bread, and to cast it unto the dogs.And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs.And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.King James Version (1769), domaine public — texte : eBible.org -
PER181
Many healings in the evening
The article explores Jesus' healings, particularly in Galilee after his return from Phoenicia. Matthew describes the many miracles performed, while Mark focuses on one singular case involving a deaf man, demonstrating Jesus' unique method already observed elsewhere in the Gospels.
Mark 8.22-37 (King James Version) :And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.And he looked up, and said, I see men as trees, walking.After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.And Jesus went out, and his disciples, into the towns of Cæsarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?And they answered, John the Baptist: but some say, Elias; and others, One of the prophets.And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.And he charged them that they should tell no man of him.And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.And he spake that saying openly. And Peter took him, and began to rebuke him.But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.For what shall it profit a man, if he shall gain the whole world, and lose his own soul?Or what shall a man give in exchange for his soul?King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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PER281
The return to Bethany
After his triumphal entry into Jerusalem, Jesus leaves the city in the evening to return to Bethany with his twelve disciples, including Judas. Related mainly by Mark (11.11) and Matthew (21.17), this episode, set on Sunday, March 27, AD 33, illustrates the rhythm of the last week: days at the Temple, nights near Bethany. The disciples use these journeys to ask their Master about the meaning of his messianic acts.
Matthew 21.17 (King James Version) :And he left them, and went out of the city into Bethany; and he lodged there.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.
Mark 11.19 (King James Version) :And when even was come, he went out of the city.King James Version (1769), domaine public — texte : eBible.org -
PER288
The fig tree is withered
The day after Jesus cursed the fig tree, the disciples discover the tree completely withered. Jesus takes the opportunity to teach about the power of faith and the importance of forgiveness. Beyond this teaching, the fig tree symbolizes Israel in the Scriptures, and its withering foreshadows the judgment that would fall on the nation forty years later with the destruction of the Temple. Faith and forgiveness remain the unshakable values that Jesus puts forward.
Hosea 9.10 (King James Version) :I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baal-peor, and separated themselves unto that shame; and their abominations were according as they loved.King James Version (1769), domaine public — texte : eBible.org -
PER299
The Widow’s Offering
In the Temple of Jerusalem, Jesus watches a poor widow put two small coins into the treasury, all that she has. Unlike the rich, who give ostentatiously out of their surplus, she offers her entire livelihood. Jesus declares that she has given more than all the others, overturning human standards of value. This account, reported by Mark (12.41-44) and Luke (21.1-4), teaches that true generosity is measured not by the amount given, but by the disposition of the heart and the sacrifice made.
Mark 12.41-44 (King James Version) :And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.And there came a certain poor widow, and she threw in two mites, which make a farthing.And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.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.
Mark 16.5-8 (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.But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.King James Version (1769), domaine public — texte : eBible.org -
PER371
Second appearance of the Messiah Jesus to the other women
Pericope PER371 analyzes the second appearance of the risen Jesus to the women (Mt 28.9-10), on Sunday morning near the tomb in Jerusalem. The article harmonizes the apparent tension between Mark (the women's silence and fear) and Matthew (the meeting with Jesus), showing that these accounts are complementary: Mark describes the immediate reaction of astonishment, and Matthew adds the joy. Only Matthew reports this particular appearance.
Luke 24.13-35 (King James Version) :And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.And they talked together of all these things which had happened.And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.But their eyes were holden that they should not know him.And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.Yea, and certain women also of our company made us astonished, which were early at the sepulchre;And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:Ought not Christ to have suffered these things, and to enter into his glory?And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.And they drew nigh unto the village, whither they went: and he made as though he would have gone further.But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.And their eyes were opened, and they knew him; and he vanished out of their sight.And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,Saying, The Lord is risen indeed, and hath appeared to Simon.And they told what things were done in the way, and how he was known of them in breaking of bread.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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CTD011
The colt and the donkey?
Article CTD011 responds to an alleged contradiction about the number of animals at Jesus' entry into Jerusalem. Mark and Luke mention a colt, while Matthew mentions a donkey and her colt. The author shows that this is not a contradiction but a difference of focus: Matthew, writing for a Jewish audience, emphasizes the literal fulfillment of the prophecy in Zechariah 9.9. Jesus rode only one animal, the colt, but the donkey's presence is mentioned for its prophetic and practical context.
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 -
CTD021
The cursed fig tree?
This article explores the supposed contradiction between two biblical accounts of the fig tree cursed by Jesus in the Gospels of Matthew and Mark, finding complementary perspectives in them.
Mark 11.12-14 (King James Version) :And on the morrow, when they were come from Bethany, he was hungry:And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.King James Version (1769), domaine public — texte : eBible.org -
CTD041
What were the words of Jesus' second prayer?
The article examines two Gospel accounts of Jesus' second prayer in the Garden of Gethsemane. Matthew gives precise wording, while Mark summarises the essence of the prayer. The two versions illustrate a single, complementary fundamental message about Jesus' willingness to follow God's will.
Mark 14.33-36 (King James Version) :And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.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 -
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.
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
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ANN094
The apostles' staff and sandals
The article explores the divergences between Matthew, Mark and Luke on the mission of the apostles, highlighting the linguistic nuances and the difference in audience. Matthew advises against…