The ministry of John the Baptist 2 studies
The beginning of the ministry in Galilee 4 studies
From the second to the third Passover festival 6 studies
- 7The Pharisees plan to murder Jesus the Messiah
- 8Jesus the Messiah’s departure for other towns
- 9John the Baptist’s question
- 10The healing of a demon-possessed man
- 11Sending out the twelve apostles
From the 3rd Passover to the start of the final week 4 studies
Historical notes 1 study
The ministry of John the Baptist
-
PER036
The wedding at Cana
The wedding at Cana (John 2:1–11) constitutes Jesus’ first sign: he turns water into wine at a wedding in Cana in Galilee, in November 29. Only John reports this episode. The article explores possible reasons for Jesus’ family’s presence, tentatively identifies Nathanael as the bridegroom, and emphasises that this miracle strengthens the disciples’ faith by revealing the Messiah’s glory.
John 2.1-11 (King James Version) :And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:And both Jesus was called, and his disciples, to the marriage.And when they wanted wine, the mother of Jesus saith unto him, They have no wine.Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.His mother saith unto the servants, Whatsoever he saith unto you, do it.And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.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 2.13 (King James Version) :And the Jews’ passover was at hand, and Jesus went up to Jerusalem,King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
-
PER047
The village of Sychar in Samaria
The article discusses Jesus’ encounter with the Samaritan woman at Sychar, emphasising its importance in his Galilean ministry. The village’s conversion illustrates Jesus’ universal message.
John 4.27-42 (King James Version) :And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?The woman then left her waterpot, and went her way into the city, and saith to the men,Come, see a man, which told me all things that ever I did: is not this the Christ?Then they went out of the city, and came unto him.In the mean while his disciples prayed him, saying, Master, eat.But he said unto them, I have meat to eat that ye know not of.Therefore said the disciples one to another, Hath any man brought him ought to eat?Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.And herein is that saying true, One soweth, and another reapeth.I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.And many more believed because of his own word;And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.King James Version (1769), domaine public — texte : eBible.org -
PER051
The fulfillment of Isaiah's prophecy
Matthew 4:13–16 reports Jesus’ return to Capernaum in Galilee and interprets it as the fulfilment of Isaiah’s prophecy about light shining in the territories of Zebulun and Naphtali. Matthew, the only evangelist to make this connection, demonstrates that Jesus is indeed the foretold Messiah. John will return to the theme of light in his prologue. This episode is dated to February–March 31.
John 4.4 (King James Version) :And he must needs go through Samaria.King James Version (1769), domaine public — texte : eBible.org -
PER053
The king’s officer at Cana in Galilee
Pericope 53 recounts the miracle Jesus performed at Cana in Galilee for a royal officer who came from Capernaum because of his sick son (John 4:46–54). Dated to February–March 31, this episode is the second Johannine sign performed at Cana. The officer’s identity remains uncertain, but the author favours Roman origins, illustrating the universality of salvation in John’s theology. This man must not be confused with the centurion in pericope 110.
John 4.46-54 (King James Version) :So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.The nobleman saith unto him, Sir, come down ere my child die.Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.And as he was now going down, his servants met him, and told him, saying, Thy son liveth.Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.This is again the second miracle that Jesus did, when he was come out of Judæa into Galilee.King James Version (1769), domaine public — texte : eBible.org -
PER055
The First Miraculous Catch of Fish
Pericope 55 recounts the first miraculous catch of fish, reported only by Luke (Luke 5:1-11), at the beginning of Jesus’ ministry in Galilee. After a fruitless night of fishing, Jesus tells Simon Peter to cast the nets, producing an extraordinary catch. This miraculous act, distinct from the one in John 21, seems to have enabled the disciples to provide for their families before leaving everything to follow Jesus, illustrating the divine providence that accompanies every calling.
Mark 1.16-20 (King James Version) :Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.And straightway they forsook their nets, and followed him.And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
-
PER078
The Pharisees plan to murder Jesus the Messiah
Pericope 78 recounts the Pharisees' decision to murder Jesus the Messiah following the healing of the man with the paralysed hand on a Sabbath. In AD 31, in Capernaum, a clear divide separates the hostile religious authorities from the admiring people. Dissenting voices such as Nicodemus and Gamaliel testify to internal opposition within the Sanhedrin. Despite this plot, Jesus resolutely continues his ministry.
John 7.45-53 (King James Version) :Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?The officers answered, Never man spake like this man.Then answered them the Pharisees, Are ye also deceived?Have any of the rulers or of the Pharisees believed on him?But this people who knoweth not the law are cursed.Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)Doth our law judge any man, before it hear him, and know what he doeth?They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.And every man went unto his own house.King James Version (1769), domaine public — texte : eBible.org -
PER112
Jesus the Messiah’s departure for other towns
Pericope 112 analyses Jesus’ departure on a journey through the towns and villages of Galilee (Mt 11.1), dated to May–June AD31. Unlike John the Baptist, who remained in one place, Jesus actively travelled throughout the region to proclaim the Kingdom of Heaven, guided by the Holy Spirit, so as to reach even the poorest, who could not travel to him.
Matthew 11.1 (King James Version) :And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.King James Version (1769), domaine public — texte : eBible.org -
PER113
John the Baptist’s question
Imprisoned, John the Baptist sends his disciples to ask Jesus whether he is indeed the awaited Messiah. Jesus answers through his deeds—healings, resurrections and proclamation to the poor—drawing on Isaiah 35.5. The article analyses the divergence between the two ministries, Matthew’s editorial reasoning and the powerful Christological implication in the prophetic reference: Jesus is God coming to save his people (Isa 35.4).
Matthew 9.32-33 (King James Version) :As they went out, behold, they brought to him a dumb man possessed with a devil.And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.King James Version (1769), domaine public — texte : eBible.org -
PER157
The healing of a demon-possessed man
Pericope 157 recounts Jesus’ healing of a mute demoniac at Capernaum, reported only by Matthew (Matt 9,32-33). This episode highlights Jesus’ authority over demonic forces, the role of intercessory faith, and the contrast between the crowd’s amazement and the Pharisees’ unbelief. Here Matthew builds a progressive messianic argument, presenting Jesus as the one whose miracles have no precedent in Israel.
Matthew 9.32-33 (King James Version) :As they went out, behold, they brought to him a dumb man possessed with a devil.And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.King James Version (1769), domaine public — texte : eBible.org -
PER162
Sending out the twelve apostles
Pericope 162 recounts Jesus sending out the twelve apostles in Galilee, a few weeks before Passover (March AD 32). Reported by Matthew (10.1-15), Mark (6.6-13) and Luke (9.1-6), this episode shows the disciples sent out two by two to preach the kingdom, heal and cast out demons. Each evangelist brings his own perspective to the travel instructions and the nature of the mission.
Matthew 10.1-15 (King James Version) :And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.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.These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:But go rather to the lost sheep of the house of Israel.And as ye go, preach, saying, The kingdom of heaven is at hand.Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.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.And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.And when ye come into an house, salute it.And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.King James Version (1769), domaine public — texte : eBible.org -
PER166
The return of the apostles
After their evangelistic mission in Galilee, the apostles return to Jesus and report to him on their activity. Mark stresses their exhaustion and their need for rest in a desolate place, while Luke specifies that the retreat takes place toward Bethsaida. This pericope highlights Jesus' compassion for his disciples, the importance of rest in ministry, and the practice of apostolic accountability. The event takes place in Galilee in March AD 32.
Luke 9.10 (King James Version) :And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
-
PER168
The third Passover feast
Pericope PER168 marks the third Passover feast of the ministry of the Messiah Jesus, dated Monday, April 12, AD 32, and mentioned only by John (Jn 6,4). Located in Galilee near Bethsaida, Jesus and his disciples do not seem to go up to Jerusalem, given the intensity of their activity. This mention serves as a chronological landmark in the synopsis, announcing the events to come up to the Feast of Tabernacles in October AD 32.
John 6.4 (King James Version) :And the passover, a feast of the Jews, was nigh.King James Version (1769), domaine public — texte : eBible.org -
PER223
The Messiah Jesus in Bethany at the Home of Martha and Mary
Luke 10.38-42 recounts the visit of the Messiah Jesus to Bethany, at the home of Martha and Mary, around late November or early December AD 32. Located 3 km from Jerusalem, this village welcomes Jesus in a context of relative calm: the Pharisees have changed strategy, preferring to gather incriminating testimonies rather than act violently. Luke is the only evangelist to mention this episode.
John 11.18 (King James Version) :Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:King James Version (1769), domaine public — texte : eBible.org -
PER224
Instruction on prayer
Pericope PER224 presents Jesus’ instruction on prayer, given on the Mount of Olives in December AD 32. Drawing on Matthew 6.9-13 and Luke 11.1-4, it examines the Lord’s Prayer in two distinct contexts. Luke places the episode near Jerusalem, after the visit to Bethany and before the healing of a possessed man. The disciples, some of whom had followed John the Baptist, ask Jesus to teach them to pray.
Luke 11.15 (King James Version) :But some of them said, He casteth out devils through Beelzebub the chief of the devils.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.
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
Historical notes
-
INF005
Jesus and the Idioms of His Time
This article examines the main languages used by Jesus and his contemporaries in Palestine: Aramaic, the everyday language of the people; Hebrew, the liturgical language of the synagogues; and Koine Greek, the language of Roman administration and cultural exchange. New Testament examples illustrate each linguistic usage, revealing the richness of the multicultural context of the first century.
Mark 15.34 (King James Version) :And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?King James Version (1769), domaine public — texte : eBible.org
-
ANN002
The Gospel of John
The Gospel according to John differs from the other three, known as the Synoptic Gospels, in its style and theological depth. Written by the apostle John, son of Zebedee,…