Steps 1 through 10
- 1Instruction on stumbling blocks, forgiveness and faithLuke 17.1-6
- 2The Feast of DedicationJohn 10.22-23
- 3The rich young manMatthew 19.16-22
- 4Healings of the blind near JerichoMatthew 20.29-34
- 5The resurrection of LazarusJean 11.1-46
- 6Plot against the Messiah Jesus, who withdraws to EphraimJohn 11.54
- 7Arrival at the home of Lazarus, Martha and MaryJohn 12.1
- 8Mary of Bethany anoints the Messiah JesusMatthew 26.6-13
- 9The Messiah Jesus blesses little childrenMatthieu 19.13-15
- 10The wicked vinedressersMatthieu 21.33-41
Étapes 11 à 20
- 11The Third Passover CelebrationJohn 6.4
- 12The multiplication of the loaves for the 5,000 peopleMatthew 14.13-21
- 13The reaction of the crowdJohn 6.14-15
- 14The Messiah Jesus and Peter walk on the waterMatthieu 14.22-32
- 15The Apostles' ReactionMatthew 14.34-36
- 16Many Healings at GennesaretMatthew 14.34
- 17Teaching of the Messiah Jesus about the bread of lifeJean 6.22-59
- 18The test of consecrationJean 6.60-61
- 19Peter acknowledges Jesus as the MessiahJean 6.62-71
- 20Offenses and occasions for stumblingMatthew 18.7-9
Étapes 21 à 30
- 21Discipline in the Church and forgivenessMatthew 18.15-22
- 22Parable of the king and the servantMatthew 18.23-35
- 23Jesus the Messiah Continues His Journey in GalileeMark 9.30
- 24The Feast of TabernaclesJohn 7.2-10
- 25The journey through SamariaLuc 9.52-53
- 26The reaction of James and JohnLuc 9.54-56
- 27The men who want to follow the Messiah JesusLuke 9.57-62
- 28The Jews Seek the Messiah JesusJean 7.11
- 29The Teaching of the Messiah Jesus at the TempleJean 7.14-24
- 30The authorities are looking for the Messiah Jesus in order to arrest himJean 7.25-36
Étapes 31 à 40
- 31The discourse on living waterJohn 7.37
- 32The conflicting assessment of the peopleJean 7.40-53
- 33The adulterous womanJohn 8.1-11
- 34The Messiah Jesus is the light of the worldJohn 8.12
- 35Attempted murderJohn 8.59
- 36The Messiah Jesus sends out 70 disciplesLuc 10.1-16
- 37The Good SamaritanLuke 10:25–37
- 38The Messiah Jesus in Bethany at the Home of Martha and MaryLuke 10.38-42
- 39Jesus the Messiah challenged after a miracleLuke 11.14-36
- 40The invitation to a Pharisee's homeLuke 11.37
Étapes 41 à 50
- 41The judgment of religious leaders and the rebukes of Jesus the MessiahLuc 11.38-54
- 42Reminder of the massacre of the Galileans by PilateLuke 13.1-5
- 43The parable of the barren fig treeLuke 13.6-9
- 44The mustard seed and the leavenLuke 13.18-21
- 45Teachings of the Messiah Jesus on the road to JerusalemLuc 13.22-33
- 46Parable of the Presumptuous GuestLuke 14.7-14
- 47The demanding consecration of the discipleLuc 14.25-27
- 48The Parable of the King Preparing for WarLuc 14.31
- 49Attempted arrestJohn 10.31-39
- 50The Messiah Jesus announces his death and resurrection againMatthew 20.17-19
Étapes 51 à 51
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PER248
Instruction on stumbling blocks, forgiveness and faith
This article examines Jesus’ teachings on stumbling blocks, forgiveness and faith in Luke 17.1-6. Jesus urges the disciples to avoid causing spiritual falls and to forgive without limit. This instruction highlights communal responsibility and the disciples’ commitment to the kingdom of heaven.
Luke 17.1-6 (King James Version) :Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.And the apostles said unto the Lord, Increase our faith.And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.King James Version (1769), domaine public — texte : eBible.org -
PER258
The Feast of Dedication
The article explores Pericope 258, describing the Feast of Dedication, where Jesus, although threatened by the Pharisees, moves freely in the Temple. The analysis highlights the Pharisees’ change of strategy, aimed at legal action against Jesus. This passage is central to understanding the religious and social dynamics of this critical period.
John 10.31 (King James Version) :Then the Jews took up stones again to stone him.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 -
PER270
Healings of the blind near Jericho
This article discusses Jesus’ healings of the blind near Jericho. Set within the context of the Synoptic Gospels, it explores the chronological and theological interpretation of these events, highlighting the recognition of Jesus as the Messiah and his journey to Jerusalem in AD 33.
Matthew 20.29-34 (King James Version) :And as they departed from Jericho, a great multitude followed him.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.And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David.And Jesus stood still, and called them, and said, What will ye that I shall do unto you?They say unto him, Lord, that our eyes may be opened.So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.King James Version (1769), domaine public — texte : eBible.org -
PER273
The resurrection of Lazarus
Jesus raises Lazarus at Bethany, revealing his divine power over death, as a prelude to Passover. Between Hanukkah and Passover, after two days of reflection, Jesus makes the significant journey that includes memorable encounters in Jericho, foreshadowing the imminent Passion. The reaction of the religious authorities to this miracle hastens the crucifixion of Jesus.
John 11.17 (King James Version) :Then when Jesus came, he found that he had lain in the grave four days already.King James Version (1769), domaine public — texte : eBible.org -
PER274
Plot against the Messiah Jesus, who withdraws to Ephraim
This article describes the plot of the Jewish authorities against Jesus after the resurrection of Lazarus. Faced with the threat they perceive in Jesus’ miracles, they decide to kill him. Jesus withdraws to Ephraim in anticipation of the crucifixion, while the plot paradoxically aligns with the divine plan.
Matthew 26.1-5 (King James Version) :And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,And consulted that they might take Jesus by subtilty, and kill him.But they said, Not on the feast day, lest there be an uproar among the people.King James Version (1769), domaine public — texte : eBible.org -
PER275
Arrival at the home of Lazarus, Martha and Mary
This article explores Jesus’ arrival in Bethany, highlighting the importance of this moment before the Passion. Bethany, a place of calm and friendship, stands in contrast to the tumultuous events in Jerusalem. The article looks at the symbolism of this last stage in Jesus’ mission, as reported by the Gospel of John.
John 12.1 (King James Version) :Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.King James Version (1769), domaine public — texte : eBible.org -
PER277
Mary of Bethany anoints the Messiah Jesus
Mary of Bethany anoints Jesus with costly perfume at Bethany, symbolizing his coming burial. This act, criticized by Judas Iscariot and other disciples, is defended by Jesus and highlighted in the analysis of the Gospels according to Matthew, Mark and John. The text also discusses the chronological and communal implications of this biblical event.
Mark 14.3-9 (King James Version) :And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.She hath done what she could: she is come aforehand to anoint my body to the burying.Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.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.
Mark 10.13-16 (King James Version) :And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.And he took them up in his arms, put his hands upon them, and blessed them.King James Version (1769), domaine public — texte : eBible.org -
PAR013
The wicked vinedressers
Cet article analyse la parabole des méchants vignerons où Jésus dénonce le rejet des prophètes et annonce le transfert du Royaume à ceux qui produisent des fruits dignes. Les autorités religieuses sont confrontées à leur rejet du divin, marquant un tournant prophétique et spirituel dans l'histoire du salut.
Mark 12.1-12 (King James Version) :And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.And they caught him, and beat him, and sent him away empty.And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.And again he sent another; and him they killed, and many others; beating some, and killing some.Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.And they took him, and killed him, and cast him out of the vineyard.What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:This was the Lord’s doing, and it is marvellous in our eyes?And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.King James Version (1769), domaine public — texte : eBible.org -
PER168
The Third Passover Celebration
La péricope PER168 signale la troisième fête de Pâque du ministère du Messie Jésus, datée du lundi 12 avril 32, mentionnée uniquement par Jean (Jn 6,4). Situé en Galilée près de Bethsaïda, Jésus et ses disciples ne semblent pas monter à Jérusalem, compte tenu de l'intensité de leur activité. Cette mention sert de repère chronologique dans la synopse, annonçant les événements à venir jusqu'à la fête des Tabernacles en octobre 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 -
PER169
The multiplication of the loaves for the 5,000 people
The feeding of the 5,000 is a miracle attested to by all four evangelists, which took place near Bethsaida in April of the year 32. With only five loaves and two fish, Jesus fed a vast crowd, demonstrating his divine power and his shepherd’s compassion, and foreshadowing the Eucharist. The twelve remaining baskets symbolize the abundance of the Kingdom of God.
Luke 9.10-17 (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.And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.And they did so, and made them all sit down.Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.King James Version (1769), domaine public — texte : eBible.org -
PER170
The reaction of the crowd
Après la multiplication des pains, la foule reconnaît Jésus comme le prophète annoncé par Moïse et veut le couronner roi. Seul Jean rapporte cet épisode. Jésus se retire sur la montagne, refusant une royauté politique. Ce passage révèle la tension entre les attentes messianiques populaires et la mission spirituelle du Messie, qui refuse de se conformer aux espérances nationalistes de son époque.
John 6.14-15 (King James Version) :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.When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.King James Version (1769), domaine public — texte : eBible.org -
PER171
The Messiah Jesus and Peter walk on the water
La péricope 171 analyse le miracle de Jésus marchant sur les eaux du lac de Génésareth (avril 32), incluant l'épisode de Pierre. Une comparaison rigoureuse des récits de Matthieu 14.22-32, Marc 6.45-52 et Jean 6.16-21 met en lumière convergences et divergences, révélant la puissance divine du Messie et la tension entre foi et doute chez les disciples.
Psalms 77.20 (King James Version) :Thou leddest thy people like a flock by the hand of Moses and Aaron.King James Version (1769), domaine public — texte : eBible.org -
PER172
The Apostles' Reaction
La péricope 172 relate la réaction des apôtres après que Jésus a marché sur les eaux et calmé la tempête. Situé à Génésareth en avril 32, l'épisode est rapporté par Matthieu et Marc. Les disciples se prosternent et proclament : 'Tu es véritablement le Fils de Dieu', marquant une étape décisive dans leur foi et dans la révélation christologique progressive des Évangiles.
Mark 6.51-52 (King James Version) :And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.For they considered not the miracle of the loaves: for their heart was hardened.King James Version (1769), domaine public — texte : eBible.org -
PER173
Many Healings at Gennesaret
La péricope 173 relate les nombreuses guérisons accomplies par Jésus à Génésareth (Galilée) en avril 32, selon Matthieu 14.34-36 et Marc 6.53-56. À son arrivée, Jésus est immédiatement reconnu et des foules de malades accourent pour toucher la frange de son manteau, obtenant ainsi leur guérison. L'analyse synoptique révèle des convergences majeures entre les deux évangélistes et des nuances complémentaires. Cet épisode illustre la foi populaire, la puissance divine de Jésus et annonce les tensions croissantes avec les autorités religieuses.
Mark 6.53 (King James Version) :And when they had passed over, they came into the land of Gennesaret, and drew to the shore.King James Version (1769), domaine public — texte : eBible.org -
PER174
Teaching of the Messiah Jesus about the bread of life
Jean 6.22-59 rapporte le discours de Jésus sur le pain de vie, prononcé dans la synagogue de Capernaüm un sabbat de mai 32. Après la multiplication des pains, Jésus se révèle comme le 'pain de vie', invitant la foule à croire en lui pour obtenir la vie éternelle. Ce passage johannique unique présente une richesse christologique et eucharistique majeure, face aux incompréhensions et murmures de ses auditeurs.
John 6.41-42 (King James Version) :The Jews then murmured at him, because he said, I am the bread which came down from heaven.And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?King James Version (1769), domaine public — texte : eBible.org -
PER175
The test of consecration
The pericope PER175 recounts, according to the sole testimony of John (Jn 6,60-61), the reaction of many disciples who, offended by the discourse on the bread of life delivered in Capernaum, choose to abandon the Messiah Jesus. This moment of trial reveals the gap between messianic political expectations and Jesus' spiritual proposal, inviting the reader to a deep reflection on the authentic nature of faith and consecration.
John 6.60-61 (King James Version) :Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?King James Version (1769), domaine public — texte : eBible.org -
PER176
Peter acknowledges Jesus as the Messiah
Pericope 176 recounts Peter's confession that Jesus is the Messiah, reported only by John (6.62-71). After a mass departure of disciples, Jesus asks the Twelve about their commitment. Peter responds with a remarkable proclamation of faith. The article explores the tension between divine sovereignty and human freedom, and concludes with the mention of Judas Iscariot, a reminder that nothing escapes God's gaze.
John 6.67 (King James Version) :Then said Jesus unto the twelve, Will ye also go away?King James Version (1769), domaine public — texte : eBible.org -
PER201
Offenses and occasions for stumbling
Pericope PER201 presents Jesus' private teaching in Capernaum on offenses and occasions for stumbling. He distinguishes two cases: those who cause new converts to stumble, and Christians confronted with their own weaknesses. Through radical bodily metaphors, Jesus calls us to eliminate everything that leads to sin, stressing that life in the kingdom of God is worth any sacrifice. Matthew, Mark and Luke report this teaching with complementary nuances.
Mark 9.42-48 (King James Version) :And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:Where their worm dieth not, and the fire is not quenched.And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:Where their worm dieth not, and the fire is not quenched.And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:Where their worm dieth not, and the fire is not quenched.King James Version (1769), domaine public — texte : eBible.org -
PER203
Discipline in the Church and forgiveness
Pericope 203 presents Jesus’ teaching on church discipline and forgiveness, at Capernaum in September AD 32. Matthew 18.15-22 and Luke 17.3-4 develop brotherly correction, the authority of the Church, communal prayer and unlimited forgiveness (seventy times seven). These themes form the foundation of a Christian ethic of relationships centered on reconciliation and divine mercy.
Matthew 16.19 (King James Version) :And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.King James Version (1769), domaine public — texte : eBible.org -
PER204
Parable of the king and the servant
The parable of the king and the servant (Mt 18.23-35), told in Capernaum in September 32, is unique to Matthew. It illustrates the vital importance of forgiveness by contrasting an immense debt of 10,000 talents cancelled by a merciful king with a small debt of 100 coins refused by the forgiven servant. The central teaching: those whom God forgives must in turn forgive, or they will lose the grace they received.
Matthew 18.21-22 (King James Version) :Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.King James Version (1769), domaine public — texte : eBible.org -
PER205
Jesus the Messiah Continues His Journey in Galilee
Pericope 205 recounts the extended stay of Jesus the Messiah in Galilee, in the region of Capernaum, for about six months before his final departure for Jerusalem on October 3, AD 32. Only John mentions these journeys and reveals the intention of the religious authorities to put Jesus to death, while his disciples still struggle to understand what awaits him. This passage marks the transition to the Feast of Tabernacles in Jerusalem.
Mark 9.30 (King James Version) :And they departed thence, and passed through Galilee; and he would not that any man should know it.King James Version (1769), domaine public — texte : eBible.org -
PER206
The Feast of Tabernacles
Pericope 206 deals with the Feast of Tabernacles (Sukkot), reported only by John (7.2-10). Jesus decides to go up secretly to Jerusalem in October AD 32, six months before his arrest. John reveals the tension with the religious authorities and the unbelief of Jesus’ brothers, elements absent from the Synoptic Gospels.
John 7.2-10 (King James Version) :Now the Jews’ feast of tabernacles was at hand.His brethren therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may see the works that thou doest.For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.For neither did his brethren believe in him.Then Jesus said unto them, My time is not yet come: but your time is alway ready.The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come.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 -
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.
Luke 9.52-53 (King James Version) :And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.And they did not receive him, because his face was as though he would go to Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER210
The reaction of James and John
During Jesus’ journey through Samaria, James and John, the “sons of thunder,” propose calling down fire from heaven on a hostile Samaritan village. Jesus sternly rebukes them, reminding them that he came to save people, not to destroy them. This episode, reported only by Luke (Lk 9.54-56), illustrates the Jewish-Samaritan tensions and the gradual formation of the disciples toward a spirit of mercy.
Mark 3.17 (King James Version) :And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:King James Version (1769), domaine public — texte : eBible.org -
PER211
The men who want to follow the Messiah Jesus
Luke 9.57-62 presents three men who wish to follow the Messiah Jesus, each with a condition or a hesitation. Jesus responds by calling for renunciation of material comfort, for the primacy of the Kingdom over family duties, and for a determination with no turning back. This passage, unique to Luke, takes place during the journey through Samaria toward Jerusalem and is a radical call to total, uncompromising commitment to the Messiah.
Luke 5.27 (King James Version) :And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.King James Version (1769), domaine public — texte : eBible.org -
PER212
The Jews Seek 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
The Teaching of the Messiah Jesus at 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.
John 9.1-16 (King James Version) :And as Jesus passed by, he saw a man which was blind from his birth.And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.I must work the works of him that sent me, while it is day: the night cometh, when no man can work.As long as I am in the world, I am the light of the world.When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?Some said, This is he: others said, He is like him: but he said, I am he.Therefore said they unto him, How were thine eyes opened?He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.Then said they unto him, Where is he? He said, I know not.They brought to the Pharisees him that aforetime was blind.And it was the sabbath day when Jesus made the clay, and opened his eyes.Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.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.
John 7.33-34 (King James Version) :Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.King James Version (1769), domaine public — texte : eBible.org -
PER215
The discourse on living water
On the last day of the feast of Sukkot (Hoshana Rabbah), the Messiah Jesus proclaims in the Temple of Jerusalem that he is the true source of living water. Taking up the symbolism of the water libation rite, he invites anyone who is thirsty to come to him. John explains that this living water refers to the Holy Spirit, who would be given after Jesus was glorified. Only John reports this episode, dated Wednesday, October 13, AD 32.
Isaiah 12.3 (King James Version) :Therefore with joy shall ye draw water out of the wells of salvation.King James Version (1769), domaine public — texte : eBible.org -
PER216
The conflicting assessment of the people
On the last day of the Feast of Sukkot in Jerusalem (October AD 32), Jesus proclaims himself to be a source of living water. The crowd is divided: some recognize him as the Messiah, others refuse to accept what is plain. The guards sent to arrest him disobey, impressed by his words. Nicodemus argues for a fair judgment, while the Pharisees put forward flimsy arguments. The opposition of the religious authorities turns fanatical, making Jesus' death their sole objective.
John 7.40-53 (King James Version) :Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.Others said, This is the Christ. But some said, Shall Christ come out of Galilee?Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?So there was a division among the people because of him.And some of them would have taken him; but no man laid hands on him.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 -
PER217
The adulterous woman
Pericope 217 recounts the episode of the woman caught in adultery (John 8.1-11), in which Pharisees set a trap for Jesus by bringing him a woman caught in the very act. Jesus foils the trap with his famous saying inviting the one who is without sin to cast the first stone, then forgives the woman. This account, whose textual authenticity is debated, illustrates the union of divine justice and mercy, and reveals Jesus' unique authority to justify.
Deuteronomy 22.22-24 (King James Version) :If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away evil from among you.King James Version (1769), domaine public — texte : eBible.org -
PER218
The Messiah Jesus is the light of the world
At the Feast of Sukkot in Jerusalem, Jesus proclaims himself the ‘light of the world’ (John 8.12-58), drawing on the symbolism of the great illuminations of the Temple. He gradually reveals his divine identity through debates with the Pharisees, culminating in the statement ‘Before Abraham was, I AM’, an explicit affirmation of his pre-existence and his divinity. To believe in him is to enter into the light, the truth and eternal life.
Exodus 3.14 (King James Version) :And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.King James Version (1769), domaine public — texte : eBible.org -
PER219
Attempted murder
On the last day of a feast in Jerusalem (13 October 32), the Pharisees try to stone the Messiah Jesus after his proclamations about his divine origin. Jesus escapes death by hiding among his disciples and leaves the city. He probably withdraws to Bethany beyond the Jordan. Only John reports this episode, based on John 8,59.
John 8.59 (King James Version) :Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.King James Version (1769), domaine public — texte : eBible.org -
PER220
The Messiah Jesus sends out 70 disciples
Jesus sends seventy disciples on an evangelistic mission (Luke 10.1-16), a unique event in the gospels. From Bethany beyond the Jordan, around November 32, he extends his mission beyond the Twelve. The instructions recall those given to the apostles, with a more universal scope. Jesus warns of the risk of rejection and condemns the blindness of the Galilean cities of Chorazin, Bethsaida and Capernaum.
Luke 9.1-6 (King James Version) :Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.And he sent them to preach the kingdom of God, and to heal the sick.And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.And whatsoever house ye enter into, there abide, and thence depart.And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them.And they departed, and went through the towns, preaching the gospel, and healing every where.King James Version (1769), domaine public — texte : eBible.org -
PER222
The Good Samaritan
Pericope PER222 presents the parable of the Good Samaritan (Luke 10.25-37), told by Jesus in response to a teacher of the Law who wanted to trap him. Set in Bethany beyond the Jordan in November AD 32, this parable teaches that the true "neighbor" is defined not by religion or culture, but by the act of mercy. The despised Samaritan becomes the model of compassion, a symbolic figure of the Messiah himself coming to the rescue of wounded humanity.
Luke 10.29 (King James Version) :But he, willing to justify himself, said unto Jesus, And who is my neighbour?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 -
PER226
Jesus the Messiah challenged after a miracle
In Jerusalem, after healing a mute demoniac, Jesus the Messiah is challenged by opponents who attribute his power to Beelzebul and demand another sign. He answers with logical and spiritual arguments, cites the sign of Jonah, redirects a word of praise toward obedience to the Word, and concludes with a metaphor about the inner light. This discourse, reported only by Luke (11.14-36), illustrates two opposite attitudes toward the Messiah: authentic faith and unbelieving rejection.
Luke 11.27 (King James Version) :And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.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.
John 8.59 (King James Version) :Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.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 -
PER229
Reminder of the massacre of the Galileans by Pilate
Pericope PER229 (Luke 13,1-5) recounts how witnesses of a Pharisee's meal confronted Jesus about the massacre of Galileans by Pilate. Jesus refuses to see in it a divine punishment and calls for personal repentance, also citing the fall of the tower of Siloam. He teaches that death is the common lot of all, and that only repentance opens the way to the Kingdom of God.
Luke 13.5 (King James Version) :I tell you, Nay: but, except ye repent, ye shall all likewise perish.King James Version (1769), domaine public — texte : eBible.org -
PER230
The parable of the barren fig tree
The parable of the barren fig tree (Luke 13.6-9), reported only by Luke, illustrates God’s patience and the urgency of conversion. Jesus warns that every disciple who bears no spiritual fruit risks judgment, while emphasizing that God grants an additional time of grace. This text follows on from Luke 13.1-5 and carries a twofold message: a solemn warning and divine mercy.
John 9.1-3 (King James Version) :And as Jesus passed by, he saw a man which was blind from his birth.And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.King James Version (1769), domaine public — texte : eBible.org -
PER232
The mustard seed and the leaven
Pericope PER232 presents the twin parables of the mustard seed and the leaven (Luke 13.18-21). Spoken near a synagogue in Jerusalem on a Saturday, they illustrate the nature of the kingdom of God: it begins humbly, grows powerfully and works in a hidden yet transforming way. These two complementary images invite us to perceive the quiet and irresistible growth of God's reign in the world.
Mark 4.30-32 (King James Version) :And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.King James Version (1769), domaine public — texte : eBible.org -
PER233
Teachings of the Messiah Jesus on the road to Jerusalem
The pericope PER233 recounts the teachings of Jesus during his journey to Jerusalem, reported only by Luke (Lk 13.22-33), in December AD 32. Jesus passes through towns and villages, teaching about the narrow gate and the Kingdom of God. The article places these repeated journeys between Bethany and Jerusalem in context, amid growing tension with the Pharisees and Herod Antipas.
Luke 13.22-33 (King James Version) :And he went through the cities and villages, teaching, and journeying toward Jerusalem.Then said one unto him, Lord, are there few that be saved? And he said unto them,Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.And, behold, there are last which shall be first, and there are first which shall be last.The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER237
Parable of the Presumptuous Guest
The Parable of the Presumptuous Guest (Luke 14.7-14), related only by Luke, takes place in the house of a leader of the Pharisees in Jerusalem. There Jesus teaches humility by urging us to choose the last place rather than the first, and selfless generosity by encouraging us to invite the poor and the outcasts rather than those who can repay. These two teachings illustrate the fundamental values of the Kingdom of God: honor comes from God, not from oneself, and true giving will be rewarded at the resurrection of the righteous.
Luke 14.7-11 (King James Version) :And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.King James Version (1769), domaine public — texte : eBible.org -
PER238
The demanding consecration of the disciple
The pericope 238 reports a teaching unique to Luke (14.25-27) on the demands of discipleship. On the road to Bethany, after December 4, 32, the Messiah Jesus addresses a great crowd: following the Messiah means giving him absolute priority over every human relationship ('hate' in the Semitic sense) and agreeing to carry one's cross, that is, to embrace suffering and rejection in order to remain faithful. A total commitment, without compromise.
Luke 9.23 (King James Version) :And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.King James Version (1769), domaine public — texte : eBible.org -
PER240
The Parable of the King Preparing for War
The parable of the king preparing for war (Luke 14.31-33), recorded only by Luke, illustrates the demands of discipleship. Facing an adversary twice as powerful, a king chooses negotiation over battle. In the same way, following Jesus the Messiah requires clear-sightedness, humility and complete renunciation of self. Luke places this teaching within a thematic series on the cost of the Christian life, before the Feast of Dedication in December AD 32.
Luke 14.33 (King James Version) :So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.King James Version (1769), domaine public — texte : eBible.org -
PER260
Attempted arrest
The article examines the attempt by the Jewish religious authorities to arrest Jesus, according to John 10.31-39. Accused of blasphemy for his divine claims, Jesus defends his works as proof of his divine mission. He cites Scripture to demonstrate the legitimacy of his role, finally escaping arrest because his hour had not yet come.
Psalms 82.6 (King James Version) :I have said, Ye are gods; and all of you are children of the most High.King James Version (1769), domaine public — texte : eBible.org -
PER268
The Messiah Jesus announces his death and resurrection again
This article examines the period between Hanukkah and Passover, highlighting the teachings of Jesus, his prediction of his death and resurrection, and miracles such as the raising of Lazarus, which stirred up both hope and conflict.
Matthew 20.17-19 (King James Version) :And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.King James Version (1769), domaine public — texte : eBible.org -
PER271
Zacchaeus wants to see the Messiah Jesus
The article explores the story of Zacchaeus in Jericho, who, wanting to see Jesus, climbs a sycamore tree. Jesus notices Zacchaeus and stays at his house, embodying his mission of redemption. This account fits within the period between Hanukkah and Passover, including key events such as the miracle of Lazarus. The article presents an exegetical and theological analysis, highlighting the universal dimension of Jesus’ message.
John 11.38-44 (King James Version) :Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.King James Version (1769), domaine public — texte : eBible.org