La vie de Jésus jusqu'à 12 ans 19 études
- 1Why and how did Luke write his Gospel?
- 2Jesus the Messiah, the Word made flesh, and John the Baptist, the Forerunner
- 3Announcement of the birth of Jesus the Messiah
- 4Zechariah's praise at the birth of his son John
- 5Joseph's first dream
Les Évangiles : contexte et particularités des récits 1 étude
Contexte de la naissance de Jésus (Nativité) et son enfance 4 études
Le ministère de Jean le baptiste 13 études
- 25The ministry of John the Baptist
- 26The baptism of Jesus the Messiah
- 27The temptation of Jesus the Messiah
- 28The first disciples
- 29The encounter with Philip
Le début du ministère en Galilée 24 études
- 38From Judea to Galilee
- 39The Samaritan woman and the water of life
- 40The village of Sychar in Samaria
- 41The return to Galilee
- 42Arrival in Capernaum in Galilee
Culture, coutumes et contexte historique du Nouveau Testament 2 études
De la 2ème à la 3ème fête de Pâque 90 études
- 64The second Passover festival in Jerusalem
- 65The healing of the disabled man at the pool of Bethesda
- 66Jesus the Messiah affirms his equality with the Father
- 67Testimonies confirming that of Jesus the Messiah
- 68Preaching in Galilee continues
De la 3ème Pâque au début de la dernière semaine 89 études
- 154The multiplication of the loaves for the 5,000 people
- 155The reaction of the crowd
- 156The Messiah Jesus and Peter walk on the water
- 157The reaction of the apostles
- 158Numerous Healings at Gennesaret
Ministère de Jésus : appels, miracles et enseignements 17 études
- 243The parables
- 244The sower
- 245The house built on rock
- 246The new cloth and the new wineskins
- 247The wheat and the weeds
La dernière semaine avant l'arrestation 32 études
- 260Arrival at the home of Lazarus, Martha and Mary
- 261The arrival of the Jews from the city of Jerusalem
- 262Mary of Bethany anoints the Messiah Jesus
- 263The betrayal of Judas Iscariot
- 264Return to Jerusalem and stop at Bethphage
La dernière journée jusqu'à la crucifixion 53 études
- 292Preparation of the Passover
- 293The last meal before the crucifixion
- 294Judas Iscariot, the traitor, is identified
- 295Dispute among the Disciples over Preeminence
- 296Jesus the Messiah washes the feet of his disciples
Fiabilité des Écritures et autres thèmes doctrinaux 2 études
La résurrection et les différentes apparitions 9 études
- 347The women go to the Tomb
- 348The Stone Is Rolled Away, the Earthquake
- 349The Angels’ Message
- 350The Women Warn the Disciples
- 351The Reaction of Peter and John
Chronologie 1 étude
Doctrines de la Bible 1 étude
Exorcismes 3 études
Faits de société 2 études
Guérisons 25 études
- 363Healing of a royal official’s son
- 364Healing of Peter's mother-in-law
- 365The healing of a leper
- 366Healing of the paralysed man
- 367Healing of the paralytic at Bethesda
Histoire de la Bible 1 étude
Les contradictions 62 études
- 389Introduction
- 390Who is Joseph's father?
- 391Does Jesus descend from Solomon or Nathan?
- 392The exact number of generations in Matthew?
- 393Was John the Baptist the Elijah who was to come?
Les grands hommes 1 étude
Ministère de Pierre 12 études
- 452The Acts of the Apostles
- 453The Introduction to Luke
- 454The Apostles' Conversation with Jesus
- 455The Ascension of Jesus
- 456Matthias's Choice
Miracles 12 études
- 464Water turned into wine at Cana
- 465First miraculous catch of fish
- 466Resurrection of the widow’s son at Nain
- 467Multiplication of the loaves and fish
- 468Walking on water
Notes historiques 7 études
- 476Sadducees
- 477The Pharisees
- 478Jesus and the Idioms of His Time
- 479Did Jesus speak Greek?
- 480Santa Claus
Parole d'un Ami 14 études
- 483Casting the stone
- 484Nicodemus’ search
- 485The great choice of our lives
- 486Do you want to be healed?
- 487Whoever seeks finds
The life of Jesus up to the age of 12
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PER001
Why and how did Luke write his Gospel?
This article details Luke’s reasons and method for writing his Gospel, highlighting his careful, historical approach to compiling reliable accounts of the life of Jesus.
Luke 1.1-4 (King James Version) :Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,That thou mightest know the certainty of those things, wherein thou hast been instructed.King James Version (1769), domaine public — texte : eBible.org -
PER002
Jesus the Messiah, the Word made flesh, and John the Baptist, the Forerunner
The article explores how the Gospel of John affirms that Jesus is the Word made flesh and is God, with John the Baptist as his Forerunner. John the apostle aims to demonstrate that Jesus, both the Messiah as king and a divine figure, fulfils Jewish messianic expectations.
John 3.25-29 (King James Version) :Then there arose a question between some of John’s disciples and the Jews about purifying.And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.John answered and said, A man can receive nothing, except it be given him from heaven.Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.King James Version (1769), domaine public — texte : eBible.org -
PER004
Announcement of the birth of Jesus the Messiah
The article discusses the announcement of Jesus' birth by the angel Gabriel to Mary in the Gospel of Luke, emphasising his conception through the Holy Spirit. It also explores the prophetic and family contexts surrounding this major event in Christianity.
Matthew 1.18 (King James Version) :Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.King James Version (1769), domaine public — texte : eBible.org -
PER008
Zechariah's praise at the birth of his son John
The article explores Zechariah's praise at John's birth, inspired by the Holy Spirit, and looks ahead to John's role as the forerunner of Jesus, the Messiah. Taking place in Ein Karem, these events reveal the divine plan that Zechariah and Mary see unfolding.
Luke 1.67-80 (King James Version) :And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,Blessed be the Lord God of Israel; for he hath visited and redeemed his people,And hath raised up an horn of salvation for us in the house of his servant David;As he spake by the mouth of his holy prophets, which have been since the world began:That we should be saved from our enemies, and from the hand of all that hate us;To perform the mercy promised to our fathers, and to remember his holy covenant;The oath which he sware to our father Abraham,That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,In holiness and righteousness before him, all the days of our life.And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;To give knowledge of salvation unto his people by the remission of their sins,Through the tender mercy of our God; whereby the dayspring from on high hath visited us,To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.King James Version (1769), domaine public — texte : eBible.org -
En complément
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ANN003
The birth and ministry of John the Baptist
Cette annexe étudie la naissance et le ministère de Jean le Baptiste à partir de l'Évangile de Luc. Elle présente ses parents Zacharie et…
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ANN003
The birth and ministry of John the Baptist
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PER010
Joseph's first dream
The article explores Joseph's dream in the Gospel of Matthew, revealing how his visions and decisions influence Mary's life and perceptions of Jesus. By taking Mary into his home, Joseph legitimises Jesus' birth despite malicious rumours.
Luke 2.23 (King James Version) :(As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)King James Version (1769), domaine public — texte : eBible.org -
PER013
The birth of Jesus the Messiah.
This article analyses Jesus' birth in relation to several biblical texts and historical elements, such as the festival of Sukkot and Herod's rule. It surveys the challenges Mary and Joseph faced during their stay in Bethlehem and the theological significance of this event.
Matthew 2.1-2 (King James Version) :Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.King James Version (1769), domaine public — texte : eBible.org -
PER014
The genealogy or genealogies
The article examines Jesus' genealogies in Matthew and Luke, reflecting both his royal lineage through Joseph and his humanity through Mary. These complementary accounts emphasise Jesus' divine and human duality, reinforcing his messianic legitimacy.
Luke 3.23-38 (King James Version) :And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David,Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech,Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.King James Version (1769), domaine public — texte : eBible.org -
PER015
The visit of the shepherds
Recounted only by Luke (Luke 2:8-20), this episode describes the Bethlehem shepherds' visit to the infant Jesus, guided by a radiant angelic apparition on the night of 13 October -2 BC. The sole witnesses of this heavenly revelation, they leave their flocks to behold the Messiah. Their visit comforts Mary and Joseph, far from their families. In a first act of evangelisation, the shepherds return glorifying God and testifying to what they have seen.
Luke 2.8-20 (King James Version) :And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.For unto you is born this day in the city of David a Saviour, which is Christ the Lord.And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,Glory to God in the highest, and on earth peace, good will toward men.And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.And when they had seen it, they made known abroad the saying which was told them concerning this child.And all they that heard it wondered at those things which were told them by the shepherds.But Mary kept all these things, and pondered them in her heart.And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.King James Version (1769), domaine public — texte : eBible.org -
PER016
The circumcision of the infant Jesus
Luke 2.21 recounts the circumcision of the infant Jesus, eight days after his birth in Bethlehem. In accordance with Mosaic law, Joseph and Mary have the child circumcised and name him Jesus, as announced by the angel Gabriel. This Hebrew name (Yehoshua) means ‘the Eternal is salvation’. Luke alone recounts this episode, emphasising the Messiah's humanity and his roots in Jewish tradition.
Luke 2.21 (King James Version) :And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.King James Version (1769), domaine public — texte : eBible.org -
PER017
The purification of Mary
The article discusses Mary's purification after Jesus' birth, a Jewish ritual observed by Joseph and Mary at the Temple of Jerusalem. This act of devotion and humility, recounted in Luke 2:22-24, demonstrates their faithfulness to the law of Moses despite their modest financial circumstances.
Luke 2.22-24 (King James Version) :And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;(As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.King James Version (1769), domaine public — texte : eBible.org -
PER018
The encounter with Simeon
The meeting between the Holy Family and Simeon at the Temple of Jerusalem, according to the Gospel of Luke, deepens Mary and Joseph's awareness of Jesus' divine mission.
Luke 2.25-35 (King James Version) :And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,Then took he him up in his arms, and blessed God, and said,Lord, now lettest thou thy servant depart in peace, according to thy word:For mine eyes have seen thy salvation,Which thou hast prepared before the face of all people;A light to lighten the Gentiles, and the glory of thy people Israel.And Joseph and his mother marvelled at those things which were spoken of him.And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.King James Version (1769), domaine public — texte : eBible.org -
PER019
The encounter with Anna
The article explores the encounter between the prophetess Anna and Jesus at the Temple, emphasising her recognition of the Messiah and the spiritual impact of her testimony on Temple visitors, in connection with Jewish messianic expectations.
Luke 2.36-38 (King James Version) :And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER020
The Magi from the East meet Herod
This article examines the Magi's meeting with Herod, recounted in the Gospel of Matthew, highlighting its importance in affirming Jesus' kingship. It places the visit in its historical context, exploring the Magi's motives and Herod's intentions while discussing Jesus' birth and its historical and theological implications.
Matthew 2.1-8 (King James Version) :Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.When Herod the king had heard these things, he was troubled, and all Jerusalem with him.And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.King James Version (1769), domaine public — texte : eBible.org -
PER021
The infant Jesus worshipped by the Magi
The article discusses the worship of Jesus by the Magi, foreign sages guided by a star to Bethlehem. They recognise Jesus' divine kingship and offer gifts despite the modest conditions of his birthplace. This account highlights the universality of recognising Jesus as king and the spiritual awakening of the Magi, warned in a dream not to return to Herod.
Matthew 2.9-12 (King James Version) :When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.When they saw the star, they rejoiced with exceeding great joy.And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.King James Version (1769), domaine public — texte : eBible.org -
PER022
Joseph's second dream
The article discusses Joseph's second dream, recounted in Matthew (Mt 2:13-15), in which an angel orders him to flee to Egypt with Mary and Jesus. It highlights divine protection and Joseph's crucial role, examining differences between Matthew and Luke and offering historical and theological insights.
Matthew 2.13-15 (King James Version) :And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.When he arose, he took the young child and his mother by night, and departed into Egypt:And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.King James Version (1769), domaine public — texte : eBible.org -
PER024
The massacre of the children in Bethlehem
The article explores Herod's massacre of the children in Bethlehem following the visit of the Magi, as described in Matthew 2:16–18. This account raises questions about the ignorance of the religious leaders and the impact of Herod’s decisions. It also addresses the tense political context of the time.
Matthew 2.16-18 (King James Version) :Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.Then was fulfilled that which was spoken by Jeremy the prophet, saying,In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.King James Version (1769), domaine public — texte : eBible.org -
PER026
Joseph's fourth and final dream
Joseph receives divine instructions in a dream, leading him to return to Nazareth with his family rather than Bethlehem. Matthew emphasises that this decision fulfils the prophecy that Jesus will be called a Nazarene.
Matthew 2.22-23 (King James Version) :But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.King James Version (1769), domaine public — texte : eBible.org -
PER027
The return to Nazareth
The article analyses Jesus' return to Nazareth, contrasting Matthew's and Luke's accounts and their distinct aims. Matthew, addressing Jews, mentions the stay in Egypt to highlight a prophecy, whereas Luke omits it, aiming instead at a non-Jewish audience.
Matthew 2.13-15 (King James Version) :And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.When he arose, he took the young child and his mother by night, and departed into Egypt:And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.King James Version (1769), domaine public — texte : eBible.org -
PER028
The twelve-year-old Jesus in the Temple
This article discusses the event in Luke's Gospel in which twelve-year-old Jesus teaches in the Temple. It highlights the coexistence of his divine knowledge and human life, explaining his spiritual and physical growth. Luke and the Gospels omit his adolescent years, a choice intended to emphasise his ordinary divine journey.
Luke 2.41-52 (King James Version) :Now his parents went to Jerusalem every year at the feast of the passover.And when he was twelve years old, they went up to Jerusalem after the custom of the feast.And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.But they, supposing him to have been in the company, went a day’s journey; and they sought him among their kinsfolk and acquaintance.And when they found him not, they turned back again to Jerusalem, seeking him.And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.And all that heard him were astonished at his understanding and answers.And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?And they understood not the saying which he spake unto them.And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.And Jesus increased in wisdom and stature, and in favour with God and man.King James Version (1769), domaine public — texte : eBible.org
The Gospels: context and distinctive features of the accounts
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CHR006
The “next days” noted by John
The article analyzes the time markers in the Gospel of John to establish a chronology of the beginning of Jesus’ ministry, while seeking to harmonize these accounts with those of the Synoptics.
John 2.1 (King James Version) :And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:King James Version (1769), domaine public — texte : eBible.org
The context of Jesus’ birth (Nativity) and childhood
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CHR000
The chronology of the life of the Messiah
This article explores the chronology of the life of Jesus through a series of studies centered on the prophecy of Daniel. Each study is built around biblical and historical data in order to propose precise reconstructions of major events. With an original methodology, the analysis questions the dates accepted by contemporary scholarship, relying on careful and rigorous exegesis.
Daniel 9.24-27 (King James Version) :Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.King James Version (1769), domaine public — texte : eBible.org -
CHR005
Calculating the Dates of the Life of the Messiah Jesus
This article analyzes the chronology of Jesus’ life, using Daniel’s prophecy of the seventy weeks. It places the crucifixion in AD 33, unlike other hypotheses that place it in AD 30. The study draws on historical, biblical and calendar data for a detailed understanding of the events.
Daniel 9.24-27 (King James Version) :Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.King James Version (1769), domaine public — texte : eBible.org -
CHR007
The date of birth of Jesus the Messiah
The study explores the date of Jesus’ birth, linking prophecies, Gospel testimonies and historical data to propose a birth around October 12, -2 BC, during the Feast of Tabernacles.
Matthew 2.1 (King James Version) :Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,King James Version (1769), domaine public — texte : eBible.org -
CHR008
The death of King Herod the Great
The study explores the chronology of the death of Herod the Great, which affects the dating of the birth and ministry of Jesus. Based on the work of Schürer, who proposes the year 4 BC, it stresses the importance of reconsidering historical interpretations in light of the texts of Flavius Josephus.
Daniel 9.24-27 (King James Version) :Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.King James Version (1769), domaine public — texte : eBible.org
The ministry of John the Baptist
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PER029
The ministry of John the Baptist
The article examines John the Baptist's role in preparing for Jesus' coming. Appearing in Matthew, Mark and Luke, John baptises and preaches in the Judean wilderness. Regarded as Christ's forerunner, he never claimed to be the Messiah. His teachings prepared the people to welcome Jesus, the royal Messiah.
Malachi 3.1 (King James Version) :Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.Noteformer: or, ancientNoteoppress: or, defraudKing James Version (1769), domaine public — texte : eBible.org -
PER030
The baptism of Jesus the Messiah
The article describes Jesus’ baptism by John the Baptist, a significant event marking the beginning of Jesus’ messianic ministry. Taking place at Bethany beyond the Jordan, this baptism expresses the continuity between John’s and Jesus’ work, symbolising their spiritual mission. The Trinity is manifested during this act, highlighting its theological importance and its example for future generations.
John 1.32-34 (King James Version) :And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.And I saw, and bare record that this is the Son of God.King James Version (1769), domaine public — texte : eBible.org -
PER031
The temptation of Jesus the Messiah
This article examines Jesus’ temptation in the wilderness, drawing on the Gospels of Matthew, Mark and Luke. Jesus faces three symbolic trials, highlighting his struggle against temptations similar to Eve’s. After this period of fasting, he returns to Galilee, marking a crucial stage in his ministry.
Matthew 4.1-11 (King James Version) :Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.And when he had fasted forty days and forty nights, he was afterward an hungred.And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.Then the devil leaveth him, and, behold, angels came and ministered unto him.King James Version (1769), domaine public — texte : eBible.org -
PER033
The first disciples
The article examines Jesus’ first meeting with his earliest disciples, reported only by John. Andrew and John recognise Jesus as the Messiah and decide to follow him. A significant moment is Jesus’ transformation of Simon Peter’s identity, marking their commitment. This account offers a unique perspective absent from the Synoptic Gospels.
John 19.14 (King James Version) :And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!King James Version (1769), domaine public — texte : eBible.org -
PER034
The encounter with Philip
PER034 recounts Jesus’ meeting with Philip, reported only by John (Jn 1:43–46), at Bethany beyond the Jordan on 6 October 29. Philip, formerly a disciple of John the Baptist like Andrew, John and Simon Peter, becomes Jesus’ fourth disciple. The article explores these disciples’ natural transition to the Messiah, with John the Baptist understanding himself as a forerunner rather than a rival teacher.
John 1.43-46 (King James Version) :The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.Now Philip was of Bethsaida, the city of Andrew and Peter.Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.King James Version (1769), domaine public — texte : eBible.org -
PER035
Jesus the Messiah’s encounter with Nathanael
Pericope 35 studies the meeting between Jesus and Nathanael, unique to John’s Gospel (John 1:47–51), dated to 23 November 29 at Nazareth. Jesus demonstrates supernatural knowledge of Nathanael, who becomes the first to confess him publicly as the Son of God and King of Israel. Identified with Bartholomew and originally from Cana, Nathanael is connected with the wedding at Cana that follows in John’s narrative.
John 1.47-51 (King James Version) :Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.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 6.4 (King James Version) :And the passover, a feast of the Jews, was nigh.King James Version (1769), domaine public — texte : eBible.org -
PER039
The merchants driven out of the Temple
Pericope 39 studies Jesus’ cleansing of the Temple as reported by John (John 2:14–22). The author argues for two distinct events three years apart. The first takes place during the first Passover of Jesus’ ministry (7 April 30). The article explores the historical context of Herod’s Temple, the role of Caiaphas and the Sanhedrin, and two key lessons: Jesus’ zeal for God’s house and the prophetic announcement of his resurrection.
Mark 11.15-17 (King James Version) :And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;And would not suffer that any man should carry any vessel through the temple.And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.King James Version (1769), domaine public — texte : eBible.org -
PER040
The results in Jerusalem
Pericope 40 analyses the results of Jesus’ first preaching in Jerusalem during Passover in the year 30, according to John 2:23–25. Although many believed because of the miracles, Jesus remains reserved about this superficial faith, based on spectacle rather than sincere repentance. John emphasises Jesus’ divine ability to know the human heart. The article identifies two key points: the extended stay in Jerusalem and the divine nature of the Messiah’s discernment.
John 2.23-25 (King James Version) :Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.But Jesus did not commit himself unto them, because he knew all men,And needed not that any should testify of man: for he knew what was in man.King James Version (1769), domaine public — texte : eBible.org -
PER041
Jesus the Messiah’s conversation with Nicodemus
The conversation between Jesus and Nicodemus in Jerusalem, described in John 3, represents a crucial turning point towards a personal Christian spirituality, removed from Jewish rituals, with an emphasis on the inward relationship with God.
Acts 12.12 (King James Version) :And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.King James Version (1769), domaine public — texte : eBible.org -
PER042
The return to Aenon south of Galilee
This article explores Jesus’ return to Aenon after Passover, highlighting the complementary ministries of Jesus and John the Baptist. John, the only evangelist to document this phase, emphasises the relationship between their ministries. Through this episode, the article shows that their roles were harmonious rather than competitive, each playing an essential part in the divine plan.
John 3.22-24 (King James Version) :After these things came Jesus and his disciples into the land of Judæa; and there he tarried with them, and baptized.And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized.For John was not yet cast into prison.King James Version (1769), domaine public — texte : eBible.org -
PER043
Conflicts between the disciples
The article ‘PER043 - Conflicts between the disciples’ explores the rivalry between John the Baptist’s disciples and Jesus’ disciples. At this key period at the beginning of Jesus’ ministry in Judea, some of John’s disciples begin following Jesus, causing tensions. John the Baptist emphasises his transitional role and Jesus’ messianic nature, with the events probably taking place at Aenon in Judea.
John 3.25-36 (King James Version) :Then there arose a question between some of John’s disciples and the Jews about purifying.And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.John answered and said, A man can receive nothing, except it be given him from heaven.Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.He must increase, but I must decrease.He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.He that hath received his testimony hath set to his seal that God is true.For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.The Father loveth the Son, and hath given all things into his hand.He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.King James Version (1769), domaine public — texte : eBible.org -
PER044
John the Baptist’s arrest
The article explores John the Baptist’s arrest by Herod Antipas, illustrating a major transition from John’s ministry to that of Jesus as the sole acknowledged Messiah. The event, probably in AD 30, is a crucial turning point in the religious context of the time, highlighted by references to the Gospels of Matthew, Mark, Luke and John.
Matthew 4.12 (King James Version) :Now when Jesus had heard that John was cast into prison, he departed into Galilee;King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
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PER045
From Judea to Galilee
Jesus leaves Judea for Galilee after John’s arrest, not out of fear but to begin his ministry fully. This marks a transition towards Galilee, where he receives a more favourable welcome.
Matthew 4.12 (King James Version) :Now when Jesus had heard that John was cast into prison, he departed into Galilee;King James Version (1769), domaine public — texte : eBible.org -
PER046
The Samaritan woman and the water of life
The article examines Jesus’ encounter with a Samaritan woman at the well of Sychar, described in John 4:4–26, emphasising the spiritual meaning of the living water Jesus offers.
Genesis 33.18-20 (King James Version) :And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city.NoteShechem: Gr. SychemNoteHamor: Gr. EmmorNotepieces…: or, lambsNoteEl-elohe-Israel: that is God the God of IsraelAnd he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money.And he erected there an altar, and called it El-elohe-Israel.King James Version (1769), domaine public — texte : eBible.org -
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 -
PER048
The return to Galilee
The article describes Jesus’ return to Galilee, drawing on the Gospels and key locations such as Capernaum and Nazareth. It explains how these journeys marked the beginning of a more strategic and influential ministry.
Luke 4.14-15 (King James Version) :And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.And he taught in their synagogues, being glorified of all.King James Version (1769), domaine public — texte : eBible.org -
PER049
Arrival in Capernaum in Galilee
The article explores Jesus’ ministry in Capernaum, his base in Galilee, frequently mentioned in the Gospels. The town, where several disciples lived, served as the base for his Gospel activities.
Matthew 4.13 (King James Version) :And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:King James Version (1769), domaine public — texte : eBible.org -
PER050
Difficulties in Nazareth
The article explores Jesus’ return to Nazareth, where he faces the unbelief of his fellow townspeople. Although seen as the Messiah after his miracles in Capernaum, he is rejected, illustrating the proverb ‘No prophet is honoured in his own country.’
Matthew 13.57 (King James Version) :And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.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 -
PER052
The beginning of the preaching in Galilee
Pericope PER052 marks the official beginning of Jesus’ preaching in Galilee after John the Baptist’s arrest. Matthew emphasises continuity between John’s message and Jesus’ message, both calling for repentance. This decisive turning point, placed in Capernaum around February–March 31, confirms the fulfilment of messianic prophecies and Jesus’ full entry into his public ministry.
Matthew 4.17 (King James Version) :From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.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 -
PER054
Confirmation of the disciples’ calling
On the shores of the Sea of Galilee, around March 31, Jesus confirms the call of four fishermen: Simon Peter, Andrew, James and John. Unlike the first call at Bethany, he now invites them to leave everything behind and devote themselves exclusively to evangelism. Their immediate and total response reflects a trust built up over the months spent at his side. Matthew (4:18-22) and Mark (1:16-20) report this foundational episode of the Galilean ministry.
Matthew 4.18-22 (King James Version) :And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.And he saith unto them, Follow me, and I will make you fishers of men.And they straightway left their nets, and followed him.And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.And they immediately left the ship and their father, and followed him.King James Version (1769), domaine public — texte : eBible.org -
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.
1 Kings 17.8 (King James Version) :And the word of the LORD came unto him, saying,NoteZarephath: Gr. SareptaNotesendeth: Heb. givethNotemany…: or, a full yearNoteby: Heb. by the hand ofKing James Version (1769), domaine public — texte : eBible.org -
PER056
Preaching at the synagogue in Capernaum
This article recounts Jesus' preaching at the synagogue in Capernaum, describing the impact of his teaching and the listeners' reaction. It highlights how Jesus places his discourses within the Jewish setting without provoking rejection.
Mark 1.21-22 (King James Version) :And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.King James Version (1769), domaine public — texte : eBible.org -
PER057
The man with the unclean spirit
The article examines the episode in which Jesus encounters a possessed man in the synagogue in Capernaum. Through his word, he frees the man, shocking the witnesses and strengthening recognition of his divine authority. The event marks a turning point in his reputation in the region, illustrating his dominion over unclean spirits.
Mark 1.23-28 (King James Version) :And there was in their synagogue a man with an unclean spirit; and he cried out,Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.And Jesus rebuked him, saying, Hold thy peace, and come out of him.And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.And immediately his fame spread abroad throughout all the region round about Galilee.King James Version (1769), domaine public — texte : eBible.org -
PER058
Healing of the apostle Peter’s mother-in-law
This article examines Jesus' healing of Peter's mother-in-law in the town of Capernaum in Galilee. This miracle, reported in three Gospels, sheds light on Simon Peter's family and social setting, illustrating Jesus' power over illness and his consistency with Jewish religious practices.
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 -
PER059
Many healings in the evening
This article explains an episode in the Gospels in which Jesus heals several people in Capernaum, illustrating his divine power and authority. This event takes place after the Sabbath, drawing a crowd filled with admiration and intrigued by his deeds.
Matthew 8.16-17 (King James Version) :When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.King James Version (1769), domaine public — texte : eBible.org -
PER060
Jesus the Messiah withdraws to pray
The article addresses Jesus' withdrawal to pray, highlighting the balance between his spiritual message and the crowd's expectations of healing. Mark and Luke's account shows the importance of prayer for Jesus in the face of external pressures. The spiritual mission remained central.
Mark 1.35-37 (King James Version) :And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.And Simon and they that were with him followed after him.And when they had found him, they said unto him, All men seek for thee.King James Version (1769), domaine public — texte : eBible.org -
PER061
The disciple's dedication
The article explores the dedication of Jesus' disciples, examining the Gospels of Matthew and Luke. It discusses the challenges and trials involved in choosing to follow Jesus, the Messiah's spiritual discernment, and the disciples' family obligations. Set in Galilee, it highlights the impact of Jesus' innovative ministry.
Matthew 8.18-22 (King James Version) :Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.And another of his disciples said unto him, Lord, suffer me first to go and bury my father.But Jesus said unto him, Follow me; and let the dead bury their dead.King James Version (1769), domaine public — texte : eBible.org -
PER062
Preaching in Galilee
The article details Jesus' preaching in Galilee, highlighting his teaching in the synagogues and the impact of his miracles on the crowds. His disciples accompany him, while the religious authorities continue to question his identity.
Mark 1.38-39 (King James Version) :And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.And he preached in their synagogues throughout all Galilee, and cast out devils.King James Version (1769), domaine public — texte : eBible.org -
PER063
The healing of a leper.
This article explores Jesus' healing of a leper, illustrating his compassion and messianic authority, and raises the issue of tensions with the religious authorities in Galilee.
Luke 5.12-14 (King James Version) :And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.King James Version (1769), domaine public — texte : eBible.org -
PER064
The fame of Jesus the Messiah spreads throughout Galilee
The article discusses Jesus' growing popularity in Galilee, heightened by his declaration that he forgives a paralysed man's sins, thus affirming his divinity and provoking tensions with the religious authorities.
Mark 1.45 (King James Version) :But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.King James Version (1769), domaine public — texte : eBible.org -
PER065
Healing of a paralysed man
The article addresses Jesus' healing of a paralysed man in Capernaum, highlighting his divinity, proclaimed through the forgiveness of sins, which shocks the experts in the law and widens the gulf between Jesus and the religious authorities.
Mark 2.1-12 (King James Version) :And again he entered into Capernaum after some days; and it was noised that he was in the house.And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.And they come unto him, bringing one sick of the palsy, which was borne of four.And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.But there were certain of the scribes sitting there, and reasoning in their hearts,Why doth this man thus speak blasphemies? who can forgive sins but God only?And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)I say unto thee, Arise, and take up thy bed, and go thy way into thine house.And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.King James Version (1769), domaine public — texte : eBible.org -
PER066
The calling of another disciple, Matthew
The article examines Jesus' calling of Matthew, highlighting his unique role among the disciples as the future writer of the Gospel. Matthew leaves his work as a tax collector to follow Christ after having known him previously, probably through John the Baptist. This calling is significant because it makes Matthew a crucial spokesman for the apostles.
Matthew 9.9 (King James Version) :And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.King James Version (1769), domaine public — texte : eBible.org -
PER067
The feast given by Levi
Matthew, also called Levi, holds a feast to mark his calling by Jesus. This banquet highlights Jesus' inclusive mission, as he is welcomed by those who are often rejected. The event is recounted in the Synoptic Gospels and symbolises Matthew's impact on those around him.
Acts 1.13 (King James Version) :And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.King James Version (1769), domaine public — texte : eBible.org -
PER068
A question about associating with sinners
The article analyses the Pharisees' criticism of Jesus concerning his tolerance towards sinners, illustrating their attempts to discredit him as his popularity grows.
Luke 5.30-32 (King James Version) :But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.I came not to call the righteous, but sinners to repentance.King James Version (1769), domaine public — texte : eBible.org
Culture, customs and historical context of the New Testament
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CHR002
The explanation of Daniel’s 70 weeks
The article analyzes Daniel’s seventy weeks, focusing on two major interpretations: that of Sir Robert Anderson, popular in evangelical circles, and that of Edward Denney, which emphasizes a simpler and more coherent reading. It evaluates the foundations of these approaches.
Isaiah 46.9-10 (King James Version) :Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:King James Version (1769), domaine public — texte : eBible.org -
CHR003
The Jewish Calendar
This article examines the Jewish calendar, which is essential for understanding the chronology of biblical events. It is part of a series exploring the prophecy of Daniel.
Daniel 9.24-27 (King James Version) :Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER069
The second Passover festival in Jerusalem
This article analyses Jesus' second Passover pilgrimage to Jerusalem, mentioned in John 5:1. Although John does not explicitly name Passover, the chronological context suggests this event. Jesus takes this opportunity to preach and debate with the religious authorities. The interactions take place in the Temple court at a time when pilgrims flock to Jerusalem, giving Jesus a diverse audience for his teaching.
John 5.1 (King James Version) :After this there was a feast of the Jews; and Jesus went up to Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER070
The healing of the disabled man at the pool of Bethesda
The article analyses Jesus' healing of the disabled man at the pool of Bethesda on the Sabbath, illustrating Jesus' affirmation of himself as Lord of the Sabbath and the tensions with the Pharisees. John's account describes this miracle as a deliberate act intended to provoke reflection on the laws of Judaism, revealing the distortions in their interpretation by the religious authorities of the time.
John 5.2-16 (King James Version) :Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.And a certain man was there, which had an infirmity thirty and eight years.When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.Jesus saith unto him, Rise, take up thy bed, and walk.And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.The man departed, and told the Jews that it was Jesus, which had made him whole.And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.King James Version (1769), domaine public — texte : eBible.org -
PER071
Jesus the Messiah affirms his equality with the Father
The article analyses Jesus' proclamation of his equality with God, drawing on the healing of a disabled man and highlighting the impact of his theological assertions in Jerusalem during Passover.
John 5.17-30 (King James Version) :But Jesus answered them, My Father worketh hitherto, and I work.Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.For the Father judgeth no man, but hath committed all judgment unto the Son:That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.For as the Father hath life in himself; so hath he given to the Son to have life in himself;And hath given him authority to execute judgment also, because he is the Son of man.Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.King James Version (1769), domaine public — texte : eBible.org -
PER072
Testimonies confirming that of Jesus the Messiah
The article discusses the testimonies confirming that Jesus is the Messiah, notably those of John the Baptist and the divine miracles, in John's tradition. The setting is Jerusalem after Passover in March AD 31. Jesus criticises the religious authorities who do not recognise him and invokes Moses as a precursor. Some, such as Nicodemus, will convert.
John 1.26-27 (King James Version) :John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.King James Version (1769), domaine public — texte : eBible.org -
PER073
Preaching in Galilee continues
The article covers Jesus' preaching in Galilee in AD 31, highlighting his growing reputation despite rejection by the religious authorities. The Gospel accounts indicate that Jesus worked mainly in Capernaum, preaching in synagogues and performing many miracles. This ministry draws crowds from beyond Galilee.
Luke 4.42-44 (King James Version) :And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.And he preached in the synagogues of Galilee.King James Version (1769), domaine public — texte : eBible.org -
PER074
The question of John the Baptist's disciples about fasting
This article explores the question about fasting asked by John the Baptist's disciples and Jesus' reply, highlighting the transition from traditional Judaism to a personal relationship with God that is distinctive in Christianity.
Luke 5.33-35 (King James Version) :And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.King James Version (1769), domaine public — texte : eBible.org -
PER075
The parables of the new cloth and the new wine
The parables of the new cloth and the new wine illustrate the radical break between Judaism and Christianity. Spoken by Jesus in reply to John the Baptist's disciples about fasting, they affirm that the old and the new cannot be mixed. The change required is a complete transformation rather than a reform, inviting each person to choose the Teacher they will follow.
Luke 5.36-39 (King James Version) :And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.But new wine must be put into new bottles; and both are preserved.No man also having drunk old wine straightway desireth new: for he saith, The old is better.King James Version (1769), domaine public — texte : eBible.org -
PER076
Jesus is Lord of the Sabbath
Jesus and his disciples cross a wheat field on a Sabbath (April 5, AD 31, in Galilee). The Pharisees accuse them of violating Sabbath law. Jesus replies by citing David's example and affirms his absolute authority: the Son of Man is Lord of the Sabbath. He denounces the distortions of Pharisaic interpretation, opposed to the original spirit of Mosaic law, and claims the right to restore the true Sabbath.
1 Samuel 21.1-6 (King James Version) :Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?NoteAhimelech: also called AhiahNotepresent: Heb. foundNoteyea…: or, especially when this day there is other sanctified in the vesselAnd David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place.Now therefore what is under thine hand? give me five loaves of bread in mine hand, or what there is present.And the priest answered David, and said, There is no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women.And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yea, though it were sanctified this day in the vessel.So the priest gave him hallowed bread: for there was no bread there but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away.King James Version (1769), domaine public — texte : eBible.org -
PER077
The healing of the man with the paralysed hand
Pericope 77 recounts the healing of a man with a paralysed hand in the synagogue in Capernaum on a Sabbath in AD 31. Reported by Matthew, Mark and Luke, this episode reveals the growing tension between Jesus and the Pharisees. Seeking to accuse him, they refuse to see the miracles performed. The year AD 31 ends with a break between Jesus and the Jewish religious authorities.
Matthew 12.9-13 (King James Version) :And when he was departed thence, he went into their synagogue:And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.King James Version (1769), domaine public — texte : eBible.org -
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 18.14 (King James Version) :Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.King James Version (1769), domaine public — texte : eBible.org -
PER079
Many healings in Galilee
Pericope 79 recounts the many healings Jesus performed in Galilee, around Capernaum, in AD 31. Faced with crowds from all over Israel, Jesus heals the sick and proclaims salvation, asking for discretion. Matthew connects these events with the prophecy of Isaiah 42:1–4 and sees a Trinitarian revelation in them. His growing fame contrasts with the increasing opposition of the Pharisees, jealous of his influence on the people.
Matthew 12.15-21 (King James Version) :But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;And charged them that they should not make him known:That it might be fulfilled which was spoken by Esaias the prophet, saying,Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.He shall not strive, nor cry; neither shall any man hear his voice in the streets.A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.And in his name shall the Gentiles trust.King James Version (1769), domaine public — texte : eBible.org -
PER080
The choosing of the 12 Apostles
Jesus chooses twelve disciples from among his followers and gives them the title of apostles, a Greek term meaning ‘sent on a mission’. This choice, made after a night of prayer, corresponds to the number of Israel's tribes. The Twelve receive authority to heal and proclaim salvation, forming the foundation of the future Church. The article explores the term's etymology, Jesus' prayer, the question of his omniscience and the case of Judas Iscariot.
Mark 3.13-19 (King James Version) :And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.And he ordained twelve, that they should be with him, and that he might send them forth to preach,And to have power to heal sicknesses, and to cast out devils:And Simon he surnamed Peter;And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,And Judas Iscariot, which also betrayed him: and they went into an house.King James Version (1769), domaine public — texte : eBible.org -
PER081
The mission of the 12 Apostles
The article analyses the mission of the twelve apostles according to Matthew, Mark and Luke, highlighting the Jews' priority in the plan of salvation and the instructions Jesus gives for proclaiming God's kingdom.
Isaiah 60.3 (King James Version) :And the Gentiles shall come to thy light, and kings to the brightness of thy rising.King James Version (1769), domaine public — texte : eBible.org -
PER082
Proclamation of the Gospel
The article ‘PER082 - Proclamation of the Gospel’ explores Jesus' prophetic instructions to his disciples, announcing future persecutions. Based on Matthew 10:16–23, it highlights the Holy Spirit's role. Taking place in Galilee, this training prepares the apostles for the challenges ahead.
Matthew 10.16-23 (King James Version) :Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.For it is not ye that speak, but the Spirit of your Father which speaketh in you.And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.King James Version (1769), domaine public — texte : eBible.org -
PER083
Warning about coming persecutions
Jesus warns his disciples of future persecutions, revealing the spiritual and difficult nature of their mission. This teaching, based on Matthew's Gospel, aims to prepare the apostles for the spiritual and physical challenges of ministry.
Matthew 10.24-42 (King James Version) :The disciple is not above his master, nor the servant above his lord.It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.But the very hairs of your head are all numbered.Fear ye not therefore, ye are of more value than many sparrows.Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.Think not that I am come to send peace on earth: I came not to send peace, but a sword.For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.And a man’s foes shall be they of his own household.He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.And he that taketh not his cross, and followeth after me, is not worthy of me.He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.King James Version (1769), domaine public — texte : eBible.org -
PER084
The gathering of the disciples and the crowd
The article addresses the gathering of the disciples and the crowd in Galilee, where Jesus delivers his Sermon on the Mount after choosing the twelve apostles. The crowd is drawn mainly by miraculous healings, but this moment is also essential for teaching Jesus' message. Luke and Matthew offer two complementary perspectives on this event.
Matthew 5.1-2 (King James Version) :And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:And he opened his mouth, and taught them, saying,King James Version (1769), domaine public — texte : eBible.org -
PER085
The Sermon on the Mount (1): the Beatitudes
The article analyses the Sermon on the Mount, highlighting differences between Matthew's and Luke's versions. It explains how these teachings of Jesus, addressed mainly to the disciples, were often repeated and compiled. Particular emphasis is placed on the Beatitudes and their spiritual significance.
Luke 6.20-26 (King James Version) :And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake.Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.But woe unto you that are rich! for ye have received your consolation.Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.King James Version (1769), domaine public — texte : eBible.org -
PER086
The Sermon on the Mount (2): the woes recorded by Luke
This article focuses on the woes Jesus pronounces in the Sermon on the Mount according to Luke's Gospel. By denouncing attachment to material things and the pursuit of human approval, these warnings highlight the essential values to follow as a true disciple.
Matthew 23.13-31 (King James Version) :But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.Ye blind guides, which strain at a gnat, and swallow a camel.Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.King James Version (1769), domaine public — texte : eBible.org -
PER087
The Sermon on the Mount (3): the salt of the earth
The article examines the ‘salt of the earth’ in Jesus' Sermon on the Mount, analysed in Matthew 5:13 with connections to Mark's and Luke's Gospels. Jesus uses this metaphor to illustrate the disciples' role as bearers of wisdom and protection against corruption, warning against losing their spiritual influence.
Matthew 5.13 (King James Version) :Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.King James Version (1769), domaine public — texte : eBible.org -
PER088
The Sermon on the Mount (4): the light of the World
This article explores how, in the Sermon on the Mount, the image of the ‘light of the world’ teaches disciples to live their faith visibly, illustrated through Matthew 5:14–16, Mark 4:21–22 and Luke 8:16/11:33–35. These allegories encourage them to be examples of integrity, reflecting God's light to inspire others to celebrate him.
Luke 8.16 (King James Version) :No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.King James Version (1769), domaine public — texte : eBible.org -
PER089
The Sermon on the Mount (5), the Messiah Jesus' relationship with the law
The fifth part of the Sermon on the Mount, this article analyses Jesus' relationship with Mosaic law on the basis of Matthew 5:17–20. Jesus states that he came to fulfil the law fully according to God's original purpose rather than abolish it. He distinguishes Moses' authentic law from the religious traditions added by scribes and Pharisees and warns that their institutionalised righteousness does not lead to the kingdom of heaven.
Matthew 5.17-20 (King James Version) :Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.King James Version (1769), domaine public — texte : eBible.org -
PER090
The Sermon on the Mount (6), murder, offerings, and forgiveness
The sixth part of the Sermon on the Mount (Matthew 5:21–26), this pericope examines Jesus' teaching on murder, offering and forgiveness. Jesus deepens the fifth commandment by showing that anger and contempt towards one's brother are spiritually as serious as murder itself. He contrasts the letter of Pharisaic law with God's original spirit and affirms that sincere forgiveness alone, rather than an offering, restores a normal relationship. The warning is eschatological: without reconciliation, there is Gehenna.
Matthew 5.22 (King James Version) :But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.King James Version (1769), domaine public — texte : eBible.org -
PER091
The Sermon on the Mount (7), adultery and divorce
Pericope 91 explores the seventh part of the Sermon on the Mount, focusing on adultery and divorce (Matthew 5:27–32; Luke 16:18). Jesus goes beyond Mosaic law by condemning not only the act but also thoughts in which one indulges. He addresses divorce in relation to the schools of Hillel and Shammai, setting radical demands. The metaphors of the eye and hand emphasise the need for an inward transformation of the heart to avoid sin.
1 Kings 8.39 (King James Version) :Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;)King James Version (1769), domaine public — texte : eBible.org -
PER092
The Sermon on the Mount (8): perjury
In the Sermon on the Mount, Jesus teaches about perjury (Matthew 5:33–37). Against the contemporary practice of conditional oaths, he requires simple, honest speech: let ‘yes’ be ‘yes’ and ‘no’ be ‘no’. Matthew is the only Gospel writer to report this teaching, as Luke addresses non-Jews less concerned with this practice. James 5:12 repeats this precept in the apostolic tradition.
James 5.12 (King James Version) :But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.King James Version (1769), domaine public — texte : eBible.org -
PER093
The Sermon on the Mount (9): Vengeance
PER093 examines Jesus' teaching on vengeance in the Sermon on the Mount (Matthew 5:38–42). Jesus reinterprets the law of retaliation (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21) by calling his disciples to non-violence, forgiveness and love of enemies. This teaching, unique to Matthew, advocates a peaceful response transcending the logic of vengeance rather than total passivity, in keeping with Romans 12:17 and 1 Peter 3:9.
Leviticus 24.20 (King James Version) :Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.King James Version (1769), domaine public — texte : eBible.org -
PER094
The Sermon on the Mount (10): loving one's enemies
The tenth section of the Sermon on the Mount concerns love of enemies (Matthew 5:43–48; Luke 6:27–36). Jesus goes beyond Pharisaic interpretation by inviting his disciples to love even Gentiles, following God, who loves all people. The ‘Golden Rule’ (Matthew 7:12) complements this teaching. The ultimate aim is divine perfection: ‘Be perfect as your heavenly Father is perfect.’
Matthew 5.43-48 (King James Version) :Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.For if ye love them which love you, what reward have ye? do not even the publicans the same?And if ye salute your brethren only, what do ye more than others? do not even the publicans so?Be ye therefore perfect, even as your Father which is in heaven is perfect.King James Version (1769), domaine public — texte : eBible.org -
PER095
The Sermon on the Mount (11): Giving
This article explores Jesus' teaching on giving in the Sermon on the Mount. By insisting on a personal relationship with God, it criticises the Pharisees' ostentatious practices. The setting is Galilee shortly after Passover in AD 31, highlighting a crucial moment in Jesus' ministry.
Matthew 6.5 (King James Version) :And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.King James Version (1769), domaine public — texte : eBible.org -
PER096
The Sermon on the Mount (12): instruction on prayer
This article examines Jesus' teaching on prayer in the Sermon on the Mount, highlighting the call to authentic piety, far from formalism. Drawing on Matthew's and Luke's Gospels, it explains prayer's meaning and context.
Matthew 6.5-15 (King James Version) :And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.Thy kingdom come. Thy will be done in earth, as it is in heaven.Give us this day our daily bread.And forgive us our debts, as we forgive our debtors.And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.For if ye forgive men their trespasses, your heavenly Father will also forgive you:But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.King James Version (1769), domaine public — texte : eBible.org -
PER097
The Sermon on the Mount (13): forgiveness
This article explores forgiveness in Jesus' Sermon on the Mount, emphasising that our ability to forgive is connected with divine forgiveness, a central theme in Matthew's Gospel.
Mark 11.25 (King James Version) :And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.King James Version (1769), domaine public — texte : eBible.org -
PER098
The Sermon on the Mount (14): fasting
The article analyses the Sermon on the Mount, in which Jesus criticises the Pharisees' religious formalism. It stresses the importance of sincere and discreet motives when practising fasting and other religious acts.
Matthew 6.16-18 (King James Version) :Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.But thou, when thou fastest, anoint thine head, and wash thy face;That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.King James Version (1769), domaine public — texte : eBible.org -
PER099
The Sermon on the Mount (15): treasure in heaven
This article analyses a passage of the Sermon on the Mount in which Jesus Christ discusses the importance of choosing between earthly and spiritual riches, emphasising that true treasure is in God's kingdom. Jesus highlights the incompatibility of serving both God and money, advocating priority for spiritual values.
Luke 18.25 (King James Version) :For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.King James Version (1769), domaine public — texte : eBible.org -
PER100
The Sermon on the Mount (16), cares and worries
The article explores Jesus' Sermon on the Mount, emphasising faith over material concerns through teachings drawn mainly from Matthew and Luke, and explaining how Jesus urged his disciples to trust God.
Matthew 6.25-34 (King James Version) :Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?Which of you by taking thought can add one cubit unto his stature?And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.King James Version (1769), domaine public — texte : eBible.org -
PER101
The Sermon on the Mount (17), do not judge others
This article examines Jesus’ Sermon on the Mount, particularly the prohibition against judging others. Focusing on Matthew 7.1-6 and Luke 6.37-45, it advocates mercy and reciprocity in interpersonal relationships.
Galatians 6.7-8 (King James Version) :Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.King James Version (1769), domaine public — texte : eBible.org -
PER102
The Sermon on the Mount (18), encouragement to pray
The article explores how Jesus, in the Sermon on the Mount, encourages persistent prayer, emphasizing that God answers those who ask insistently. It illustrates this concept with fatherly analogies and highlights God’s goodness.
Luke 6.20 (King James Version) :And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.King James Version (1769), domaine public — texte : eBible.org -
PER103
The Sermon on the Mount (19), the golden rule
The article discusses the golden rule in the Sermon on the Mount, explains that spiritual transformation is necessary to put it into practice, and emphasizes the need for God’s help.
Galatians 5.14 (King James Version) :For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.King James Version (1769), domaine public — texte : eBible.org -
PER104
The Sermon on the Mount (20), the two paths
The article discusses the Sermon on the Mount, in which Jesus explains the importance of spiritual choices, symbolized by two paths. This recurring theme emphasizes Jesus’ call to his disciples to choose the difficult way leading to eternal life.
Matthew 7.13-14 (King James Version) :Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.King James Version (1769), domaine public — texte : eBible.org -
PER105
The Sermon on the Mount (21), false prophets
This article discusses Jesus’ warning against false prophets in the Sermon on the Mount. The fruits of their teaching make it possible to distinguish truth from falsehood. Three main criteria are considered: motivations, alignment with Jesus, and behavior.
Matthew 24.11 (King James Version) :And many false prophets shall rise, and shall deceive many.King James Version (1769), domaine public — texte : eBible.org -
PER106
The Sermon on the Mount (22), those who call me Lord
The article explores the Sermon on the Mount, in which Jesus speaks of supposed disciples whom he does not recognize. Comparing the evangelists Matthew and Luke, it discusses the authentic faith needed to enter the Kingdom of God, beyond ethnic identity and miraculous deeds.
Luke 14.7-24 (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.Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.But when thou makest a feast, call the poor, the maimed, the lame, the blind:And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.Then said he unto him, A certain man made a great supper, and bade many:And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.And another said, I have married a wife, and therefore I cannot come.So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.And the servant said, Lord, it is done as thou hast commanded, and yet there is room.And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.For I say unto you, That none of those men which were bidden shall taste of my supper.King James Version (1769), domaine public — texte : eBible.org -
PER107
The Sermon on the Mount (23), the two houses
This article analyzes the parable of the two houses, illustrating the importance of solid spiritual foundations in the face of deceptive appearances and emphasizing the distinction between true and false disciples.
Luke 6.47-49 (King James Version) :Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.King James Version (1769), domaine public — texte : eBible.org -
PER108
The results of the Sermon on the Mount
PER108 concludes the Sermon on the Mount according to Matthew 7.28-29. The crowd and the disciples are struck by Jesus’ unique authority, so different from that of the Pharisees. Through 23 points, Jesus has outlined the portrait of a true disciple, an ideal impossible to attain without profound transformation. The crowd glimpses the Messiah in him and longs for the new life he offers.
John 6.68 (King James Version) :Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.King James Version (1769), domaine public — texte : eBible.org -
PER109
The healing of a leper after the Sermon on the Mount
This article explores Jesus’ healing of a leper after the Sermon on the Mount, discussing the differing accounts in the Gospels of Matthew, Mark, and Luke. The healing is described as a challenge to the strict laws on purification, and the importance of observing the Law of Moses is emphasized. The article considers the continuity between different Gospel accounts.
Leviticus 13 (King James Version) :And the LORD spake unto Moses and Aaron, saying,Noterising: or, swellingWhen a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests:And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean.If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days:And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more:And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean.But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again:And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy.When the plague of leprosy is in a man, then he shall be brought unto the priest;Notequick…: Heb. the quickening of living fleshAnd the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising;It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean.And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh;Then the priest shall consider: and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean.But when raw flesh appeareth in him, he shall be unclean.And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy.Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest;And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean.The flesh also, in which, even in the skin thereof, was a boil, and is healed,And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest;And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil.But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days:And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague.But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white;Notea hot…: Heb. a burning of fireThen the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy.But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days:And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.If a man or woman have a plague upon the head or the beard;Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard.And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days:And in the seventh day the priest shall look on the plague: and, behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin;He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more:And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.But if the scall spread much in the skin after his cleansing;Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.If a man also or a woman have in the skin of their flesh bright spots, even white bright spots;Notehair…: Heb. head is pilledThen the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin; he is clean.And the man whose hair is fallen off his head, he is bald; yet is he clean.And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean.And if there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead.Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh;He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;Notething…: Heb. work ofNotething: Heb. vessel, or, instrumentNotewhether…: Heb. whether it be bald in the head thereof, or in the forehead thereofWhether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin;And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be shewed unto the priest:And the priest shall look upon the plague, and shut up it that hath the plague seven days:And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting leprosy; it is unclean.He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire.And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin;Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more:And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in the fire; it is fret inward, whether it be bare within or without.And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof:And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire.And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.King James Version (1769), domaine public — texte : eBible.org -
PER110
The healing of the Roman officer’s servant
The article explores Jesus’ healing of a Roman officer’s servant in Capernaum, a demonstration of extraordinary faith and of Jesus’ authority over all peoples.
Matthew 8.5-13 (King James Version) :And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.And Jesus saith unto him, I will come and heal him.The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.King James Version (1769), domaine public — texte : eBible.org -
PER111
The resurrection of the widow’s son at Nain
Jesus raises a widow’s son at Nain, illustrating his divine power and his role as a prophet. The event, recounted in Luke 7:11-17, takes place after the Sermon on the Mount and draws a large crowd. The villagers see Jesus as a great prophet, and the news spreads throughout Galilee and Judea.
Luke 7.11-17 (King James Version) :And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.And when the Lord saw her, he had compassion on her, and said unto her, Weep not.And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.And he that was dead sat up, and began to speak. And he delivered him to his mother.And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.And this rumour of him went forth throughout all Judæa, and throughout all the region round about.King James Version (1769), domaine public — texte : eBible.org -
PER114
The praise of John the Baptist
Jesus pays tribute to John the Baptist in Capernaum (May–June AD31), according to Matthew 11.7-19 and Luke 7.24-35. Without seeking to recruit his disciples, he affirms John’s prophetic greatness, identifies him as the Elijah foretold by Malachi and signals the end of the old covenant. He contrasts the Kingdom of God with the kingdom built by the Pharisees according to their own rules.
Matthew 11.12 (King James Version) :And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.King James Version (1769), domaine public — texte : eBible.org -
PER116
The disciple’s personal relationship with his Lord
Pericope 116 explores the personal relationship between the disciple and his Lord through Matthew 11.25-30 and Luke 10.21-24. After condemning the unbelieving towns, Jesus rejoices that the humble understand his word where the wise fail. He affirms his divine sonship and invites all the weary to come to him, promising rest and gentleness under his shared yoke, in contrast to the burdens imposed by the Pharisees.
Matthew 9.36 (King James Version) :But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.King James Version (1769), domaine public — texte : eBible.org -
PER118
Jesus the Messiah, with his disciples, proclaims the Kingdom of God
The article explores how Jesus proclaimed the Kingdom of God with his disciples, highlighting the importance of the women who supported these missions and the distinction between preaching and proclaiming according to Luke.
Luke 8.1-3 (King James Version) :And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.King James Version (1769), domaine public — texte : eBible.org -
PER119
The healing of the demon-possessed man
The article explores an episode in Jesus' ministry in Capernaum in which he heals a demon-possessed man, confronting the Pharisees who attribute his power to Satan. Jesus identifies this as blasphemy against the Holy Spirit, illustrating his use of parables to teach his disciples.
Matthew 12.22-24 (King James Version) :Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.And all the people were amazed, and said, Is not this the son of David?But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.King James Version (1769), domaine public — texte : eBible.org -
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 -
PER121
Teaching about demons
The article examines how Jesus refutes the Pharisees' accusations that he casts out demons through Satan, emphasizing his superior divine authority.
Mark 3.27 (King James Version) :No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.King James Version (1769), domaine public — texte : eBible.org -
PER122
Blasphemy against the Holy Spirit
This article explores blasphemy against the Holy Spirit, an unforgivable offense discussed in the Gospels. Attributing the works of the Holy Spirit to an unclean spirit crosses a boundary beyond forgiveness. The crucial role of the Holy Spirit in forgiveness and conversion is emphasized. The article broadens the discussion to consider the possibility of such a sin in the contemporary context.
Mark 3.28-30 (King James Version) :Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:Because they said, He hath an unclean spirit.King James Version (1769), domaine public — texte : eBible.org -
PER123
The contradictions of the Pharisees exposed
This article discusses the contradictions of the Pharisees that Jesus exposes through metaphors. Jesus compares people to trees, urging everyone to take a stand and emphasizing that words reveal the heart. He warns that everyone will be judged by their words, highlighting the importance of a regenerated life.
Matthew 12.33-37 (King James Version) :Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.For by thy words thou shalt be justified, and by thy words thou shalt be condemned.King James Version (1769), domaine public — texte : eBible.org -
PER124
The sign of Jonah
Jesus cites the sign of Jonah in response to the Pharisees asking for a miracle. He emphasizes repentance and faith, criticizing the unbelief in Capernaum despite his many miracles. This text illustrates Jesus' gospel mission and his relationship with the religious authorities.
Matthew 12.38-41 (King James Version) :Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.King James Version (1769), domaine public — texte : eBible.org -
PER125
The sign of the Queen of Sheba
Jesus uses the account of the Queen of Sheba, who traveled a great distance to listen to Solomon, to criticize those who refuse to acknowledge him despite his teachings and miracles.
1 Kings 10.1-13 (King James Version) :And when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to prove him with hard questions.Notequestions: Heb. wordsNoteattendance: Heb. standingNotecupbearers: or, butlersNotereport: Heb. wordNoteacts: or, sayingsNotethy…: Heb. thou hast added wisdom and goodness toNotealmug…: also called, algum treesNotepillars: or, rails: Heb. a propNoteof his…: Heb. according to the hand of king SolomonAnd she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart.And Solomon told her all her questions: there was not any thing hid from the king, which he told her not.And when the queen of Sheba had seen all Solomon’s wisdom, and the house that he had built,And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her.And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom.Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard.Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom.Blessed be the LORD thy God, which delighted in thee, to set thee on the throne of Israel: because the LORD loved Israel for ever, therefore made he thee king, to do judgment and justice.And she gave the king an hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon.And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug trees, and precious stones.And the king made of the almug trees pillars for the house of the LORD, and for the king’s house, harps also and psalteries for singers: there came no such almug trees, nor were seen unto this day.And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned and went to her own country, she and her servants.King James Version (1769), domaine public — texte : eBible.org -
PER126
The unclean spirits
This article explores Jesus' teaching on unclean spirits, highlighting the importance of true conversion and the presence of the Holy Spirit in preventing a spiritual relapse after deliverance.
Luke 4.41 (King James Version) :And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.King James Version (1769), domaine public — texte : eBible.org -
PER127
A woman interrupts Jesus the Messiah
This article analyzes an incident reported by Luke in which a woman expresses her admiration for Jesus, highlighting the social change of the time. Jesus responds by emphasizing the importance of those who listen to and apply his teachings, transcending traditional family ties.
Luke 11.27-28 (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.But he said, Yea rather, blessed are they that hear the word of God, and keep it.King James Version (1769), domaine public — texte : eBible.org -
PER129
The large crowd
The article analyzes the crowds that follow Jesus and their social and religious implications, particularly in relation to the authorities. It explores Jesus' growing influence and the opposition he arouses.
Luke 12.1 (King James Version) :In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.King James Version (1769), domaine public — texte : eBible.org -
PER130
Various instructions from the Messiah Jesus
The article examines Luke 12.1-12, where Jesus teaches about hypocrisy, the fear of God, and the importance of public confession. He warns against blasphemy against the Spirit and promises the help of the Holy Spirit in times of persecution. The central message is faithfulness and integrity in faith.
Matthew 7.29 (King James Version) :For he taught them as one having authority, and not as the scribes.King James Version (1769), domaine public — texte : eBible.org -
PER131
The parable of the rich fool
The article explores the parable of the rich fool in Luke 12.13-21. Jesus teaches about the futility of material wealth, inviting people to prioritize spiritual riches. The parable warns against greed and encourages living with eternity in view. The audience includes Pharisees and people of modest means.
Luke 12.13-21 (King James Version) :And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.And he said unto him, Man, who made me a judge or a divider over you?And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?So is he that layeth up treasure for himself, and is not rich toward God.King James Version (1769), domaine public — texte : eBible.org -
PER132
The Messiah Jesus' teaching on worry
Jesus teaches people not to worry about material needs, illustrating divine providence through examples from nature and emphasizing the priority of the Kingdom of God.
Matthew 6.25-34 (King James Version) :Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?Which of you by taking thought can add one cubit unto his stature?And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.King James Version (1769), domaine public — texte : eBible.org -
PER133
Parable and warning about the return of Jesus the Messiah
The article examines a parable about the return of the Messiah Jesus, emphasizing the disciples' readiness and watchfulness. Through Luke, Matthew, and Mark, it explores the need for a spiritually oriented life in the face of uncertainty about the time of the Messiah's return.
Matthew 24.36-44 (King James Version) :But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.But as the days of Noe were, so shall also the coming of the Son of man be.For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.Then shall two be in the field; the one shall be taken, and the other left.Two women shall be grinding at the mill; the one shall be taken, and the other left.Watch therefore: for ye know not what hour your Lord doth come.But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.King James Version (1769), domaine public — texte : eBible.org -
PER134
Peter's question
This article explores Peter's question about the audience for Jesus' parables. Set near Capernaum, it emphasizes the disciples' difficulties in grasping the teachings, highlighting the challenge of understanding the universal message of the kingdom of God. Luke is the only evangelist to record this particular intervention by Peter.
Luke 12.41 (King James Version) :Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?King James Version (1769), domaine public — texte : eBible.org -
PER135
Parable of the Two Servants
This article discusses the parable of the two servants told by Jesus, illustrating what is expected of the faithful and the severe judgment of the unfaithful. It addresses responsibilities proportionate to knowledge of God, also mentioning the parables of the talents and the minas.
Luke 19.11-27 (King James Version) :And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.Then came the first, saying, Lord, thy pound hath gained ten pounds.And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.And the second came, saying, Lord, thy pound hath gained five pounds.And he said likewise to him, Be thou also over five cities.And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.(And they said unto him, Lord, he hath ten pounds.)For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.King James Version (1769), domaine public — texte : eBible.org -
PER136
The Messiah Jesus as a cause of divisions
The article examines how Jesus' teachings create divisions, according to the Gospels. The central message is that following Jesus can lead to personal and spiritual conflicts, but offers a unique opportunity for salvation.
Matthew 10.34-39 (King James Version) :Think not that I am come to send peace on earth: I came not to send peace, but a sword.For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.And a man’s foes shall be they of his own household.He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.And he that taketh not his cross, and followeth after me, is not worthy of me.He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.King James Version (1769), domaine public — texte : eBible.org -
PER137
The true family of the Messiah Jesus
This article explores how Jesus redefines the concept of family, focusing his discourse on the importance of spiritual bonds over blood ties, as illustrated by his words in Matthew, Mark, and Luke.
Matthew 7.21 (King James Version) :Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.King James Version (1769), domaine public — texte : eBible.org -
PER138
The parable of the sower
The article analyzes the parable of the sower preached by Jesus. It compares the accounts of Matthew, Mark, and Luke, each adapted to its audience. The article also discusses Jesus' use of parables and his strategy for communicating with large crowds, suggesting appendices for further exploration.
Matthew 13.1-23 (King James Version) :The same day went Jesus out of the house, and sat by the sea side.And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:And when the sun was up, they were scorched; and because they had no root, they withered away.And some fell among thorns; and the thorns sprung up, and choked them:But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.Who hath ears to hear, let him hear.And the disciples came, and said unto him, Why speakest thou unto them in parables?He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.But blessed are your eyes, for they see: and your ears, for they hear.For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.Hear ye therefore the parable of the sower.When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.King James Version (1769), domaine public — texte : eBible.org -
PER141
The parable of the weeds and the wheat
The parable of the weeds and the wheat (Matthew 13.24-30), unique to Matthew, teaches that good and evil coexist in the world until the final judgment. In it, Jesus illustrates God's patience in delaying the separation of the righteous and the wicked until the eschatological harvest, entrusted to the angels. This parable forms part of a profound biblical reflection on the apparent prosperity of the wicked, shared by Habakkuk, Asaph, Jeremiah, and Job.
Jeremiah 12.1-2 (King James Version) :Righteous art thou, O LORD, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?Notetalk…: or, reason the case with theeNotethey grow: Heb. they go onNotetoward…: Heb. with theeThou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins.King James Version (1769), domaine public — texte : eBible.org -
PER142
The comparison with the growing seed
Pericope 142 analyzes the comparison with the growing seed (Mark 4.26-29), the only parable unique to Mark. Delivered near Capernaum in Galilee around November–December 31, it teaches the mystery of the Kingdom of God: incomprehensible divine growth, the role of the human sower, the gradual development of spiritual life, and the eschatological prospect of the final harvest.
Mark 4.26-29 (King James Version) :And he said, So is the kingdom of God, as if a man should cast seed into the ground;And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.King James Version (1769), domaine public — texte : eBible.org -
PER143
The parable of the mustard seed
The parable of the mustard seed (Mt 13.31-32; Mk 4.30-32; Lk 13.18-19) illustrates the Kingdom of God through a tiny seed becoming a large tree. Delivered near Capernaum in AD 31, it teaches that the Kingdom begins humbly but experiences extraordinary growth, offering refuge and welcome to all. It calls for faith, patience, and trust in God for spiritual growth.
Matthew 13.24-30 (King James Version) :Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:But while men slept, his enemy came and sowed tares among the wheat, and went his way.But when the blade was sprung up, and brought forth fruit, then appeared the tares also.So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.King James Version (1769), domaine public — texte : eBible.org -
PER144
Other unrecorded parables
Pericope PER144 examines Mark 4.33-34, where it is acknowledged that Jesus told many parables not recorded by the evangelists. Set near Capernaum in November–December 31, this passage reveals Jesus' progressive teaching method: revelation adapted to his listeners, in-depth training of the disciples, and the importance of spiritual understanding. John himself acknowledges (Jn 20.30; 21.25) that the Gospels contain only a fraction of Jesus' teachings.
John 21.25 (King James Version) :And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.King James Version (1769), domaine public — texte : eBible.org -
PER145
The parable of the leaven
The parable of the leaven (Mt 13.33-35; Lk 13.20-21) illustrates the quiet but powerful growth of the kingdom of God. Just as leaven transforms all the dough, the kingdom works gradually in people's hearts. Matthew links this teaching to the fulfillment of Psalm 78.2. Every believer is called to play an active role in this spread. Delivered near Capernaum around November–December 31, it is the fourth parable in the great discourse of Matthew 13.
Psalms 78.2 (King James Version) :I will open my mouth in a parable: I will utter dark sayings of old:King James Version (1769), domaine public — texte : eBible.org -
PER147
The parable of the hidden treasure
The parable of the hidden treasure (Mt 13,44), reported only by Matthew, teaches that the kingdom of heaven is of incomparable value. A man discovers a buried treasure, covers it up again, then sells everything to buy the field. This parable illustrates the joy and determination of the one who recognizes the supreme value of the Kingdom, ready to sacrifice everything to obtain it. It resonates especially with Matthew's own journey, for he himself had left everything to follow Jesus.
Matthew 13.44 (King James Version) :Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.King James Version (1769), domaine public — texte : eBible.org -
PER148
The parable of the pearl of great price
The parable of the pearl of great price (Matt 13,45-46), recorded only by Matthew, presents a merchant who sells everything to acquire a rare pearl. It teaches that the kingdom of heaven surpasses every earthly possession in value and calls for a freely given sacrifice, lived out in the joy of spiritual discovery.
Matthew 13.45-46 (King James Version) :Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:Who, when he had found one pearl of great price, went and sold all that he had, and bought it.King James Version (1769), domaine public — texte : eBible.org -
PER149
The parable of the net cast into the sea
The parable of the net (Mt 13,47-50), unique to Matthew, compares the Kingdom of heaven to a net gathering fish of every kind. At the final sorting, the good are kept and the bad thrown away, illustrating eschatological judgment. It teaches the universality of the Gospel, the reality of the final judgment carried out by the angels, and the urgency for believers to live in accordance with the teachings of Jesus.
Matthew 13.47-50 (King James Version) :Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.King James Version (1769), domaine public — texte : eBible.org -
PER150
Conclusion of Jesus the Messiah
Pericope 150 closes the parable discourse of Matthew 13. Jesus asks his disciples whether they have understood, then describes the ideal disciple as a scribe instructed in the kingdom, able to bring out of his treasure things new and old. This passage underscores the complementarity of the Old and New Testaments and the responsibility of teachers to pass on the Messiah's teaching faithfully.
Matthew 13.51-53 (King James Version) :Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.And it came to pass, that when Jesus had finished these parables, he departed thence.King James Version (1769), domaine public — texte : eBible.org -
PER151
Jesus the Messiah stills the storm
After an intense day of teaching, Jesus crosses Lake Tiberias with his disciples. A violent storm breaks out, threatening to sink the boat. Awakened by his panicking disciples, Jesus commands the elements to be silent, and a great calm immediately settles in. This episode, reported by Matthew, Mark and Luke, reveals Jesus’ divine authority over nature and teaches the importance of unshakable faith even in the midst of trials.
Luke 8.22-25 (King James Version) :Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.King James Version (1769), domaine public — texte : eBible.org -
PER152
The healing of the demoniac of Gadara
Pericope 152 recounts the healing of the demoniac of Gadara, reported by Matthew (8.28-34), Mark (5.1-20) and Luke (8.26-40). Jesus arrives in the territory of Gadara, meets possessed men living among the tombs, and delivers them from the demons by sending them into a herd of pigs that drown in the lake. This episode shows the sovereign power of the Messiah over demonic forces and his ministry extending beyond the borders of Israel.
Luke 8.26-40 (King James Version) :And they arrived at the country of the Gadarenes, which is over against Galilee.And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.And they besought him that he would not command them to go out into the deep.And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.When they that fed them saw what was done, they fled, and went and told it in the city and in the country.Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.They also which saw it told them by what means he that was possessed of the devils was healed.Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.King James Version (1769), domaine public — texte : eBible.org -
PER153
The interrupted healing of Jairus' daughter
Pericope 153 recounts the beginning of the episode of Jairus' daughter at Capernaum (February–March AD 32). A synagogue ruler, Jairus begs Jesus to heal his only daughter, aged 12. But Jesus, held up by the crowd, does not arrive in time: the little girl dies. This synoptic account (Mt 9.18-19; Mk 5.21-24; Lk 8.40-42) raises the question of Jairus' faith in the face of the ordeal of death.
Matthew 9.18-19 (King James Version) :While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.And Jesus arose, and followed him, and so did his disciples.King James Version (1769), domaine public — texte : eBible.org -
PER154
The healing of the woman with bleeding
Pericope 154 recounts the healing of a woman who had suffered from bleeding for twelve years, as reported by Matthew, Mark and Luke. In Capernaum, she discreetly touches the garment of Jesus on his way to Jairus' house. Healed instantly, she is publicly acknowledged by Jesus, who declares: 'Your faith has saved you.' The article compares the three Synoptic accounts and explores the theological, christological and social significance of this miracle of faith.
Matthew 9.20-22 (King James Version) :And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:For she said within herself, If I may but touch his garment, I shall be whole.But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.King James Version (1769), domaine public — texte : eBible.org -
PER155
The healing of Jairus' daughter
Pericope 155 recounts the raising of Jairus' daughter by Jesus the Messiah at Capernaum (Feb.–Mar. AD 32). Jairus, a ruler of the synagogue, prostrates himself before Jesus to implore the healing of his dying daughter. Despite the delay caused by the healing of a woman with a hemorrhage, Jesus goes to the house, says “Talitha koumi,” and raises the young girl. This miracle bears witness to his authority over death and calls for faith even in desperate situations.
Mark 5.21-43 (King James Version) :And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.And Jesus went with him; and much people followed him, and thronged him.And a certain woman, which had an issue of blood twelve years,And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,When she had heard of Jesus, came in the press behind, and touched his garment.For she said, If I may touch but his clothes, I shall be whole.And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?And he looked round about to see her that had done this thing.But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.While he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any further?As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.And he suffered no man to follow him, save Peter, and James, and John the brother of James.And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.And he charged them straitly that no man should know it; and commanded that something should be given her to eat.King James Version (1769), domaine public — texte : eBible.org -
PER156
The healing of two blind men
The healing of two blind men at Capernaum, reported only by Matthew (Mt 9.27-31), illustrates messianic faith: the two men recognize Jesus as ‘Son of David’. Jesus heals them according to their faith and asks them to keep silent, wishing to direct the crowds toward eternal salvation rather than toward physical healings. This account prepares Jesus’ answer to John the Baptist in Matthew 11.5.
Matthew 9.27-31 (King James Version) :And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.Then touched he their eyes, saying, According to your faith be it unto you.And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.But they, when they were departed, spread abroad his fame in all that country.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 -
PER158
The judgment of the Pharisees
Pericope PER158 analyzes the Pharisees' reaction to Jesus' miracles at Capernaum (Matt 9.33-34). While the crowd recognizes a divine work, the Pharisees attribute Jesus' actions to the devil. Their rejection is deliberate: accepting Jesus would mean losing their privileges. Yet some, such as Nicodemus, Joseph of Arimathea and Saul of Tarsus, would choose to follow him. The healed mute man, for his part, goes away in joy and gratitude.
Acts 5.34-39 (King James Version) :Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:But if it be of God, ye can not overthrow it; lest haply ye be found even to fight against God.King James Version (1769), domaine public — texte : eBible.org -
PER159
Jesus the Messiah continues his work
Pericope 159 presents Jesus continuing his ministry in Galilee, from Capernaum, in February–March AD 32, before the third Passover. Relying solely on Matthew 9.35, the article emphasizes the priority given to proclaiming the Kingdom over miracles, the autonomy of the local synagogues in relation to the Pharisees, and Matthew's thematic method, corrected here by Mark's chronology.
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 -
PER160
Jesus the Messiah's compassion for the crowd
Pericope 160 analyzes Matthew 9.36-38, where Jesus, in Capernaum, is deeply moved with compassion for the crowd, “harassed and helpless, like sheep without a shepherd.” The Greek term “splagchnizomai” expresses a visceral compassion that moves Jesus to teach, heal and feed, in contrast with the indifference of the religious leaders. This compassion becomes a model for the disciples.
Matthew 9.38 (King James Version) :Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.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 -
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.
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 -
PER163
Death of John the Baptist
Pericope 163 analyzes Herod Antipas's reaction to the fame of Jesus, whom he identifies with John the Baptist risen from the dead. Through a synoptic comparison of Matthew 14.1-2, Mark 6.14-16 and Luke 9.7-9, the article explores the convergences and differences between the three accounts, the political context in Galilee in March AD 32, and the weight of Herod's guilt after the murder of John the Baptist.
Mark 6.14-16 (King James Version) :And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.King James Version (1769), domaine public — texte : eBible.org -
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 14.6-12 (King James Version) :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 -
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.
Mark 6.30-31 (King James Version) :And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.King James Version (1769), domaine public — texte : eBible.org -
PER167
The Messiah Jesus withdraws with his disciples
PER167 describes the withdrawal of Jesus and his disciples to Bethsaida to rest after an intense evangelistic mission in Galilee, just before the Passover of April AD 32. The synoptic analysis of Matthew 14,13-14, Mark 6,31-32, Luke 9,10-11 and John 6,1-4 shows points of agreement and nuances: the desire for seclusion, being followed by the crowd, healings and teaching. This episode comes directly before the multiplication of the loaves.
Luke 9.10-11 (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.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER169
The multiplication of the loaves for the 5,000 people
The multiplication of the loaves for 5,000 men is a miracle attested by all four evangelists, set near Bethsaida in April AD 32. With only five loaves and two fish, Jesus feeds an immense crowd, illustrating his divine power and his shepherd's compassion, and foreshadowing the Eucharist. The twelve baskets left over symbolize the abundance of the Kingdom of God.
Mark 6.30-44 (King James Version) :And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.And they departed into a desert place by ship privately.And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed:Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes.And he commanded them to make all sit down by companies upon the green grass.And they sat down in ranks, by hundreds, and by fifties.And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all.And they did all eat, and were filled.And they took up twelve baskets full of the fragments, and of the fishes.And they that did eat of the loaves were about five thousand men.King James Version (1769), domaine public — texte : eBible.org -
PER170
The reaction of the crowd
After the multiplication of the loaves, the crowd recognizes Jesus as the prophet announced by Moses and wants to crown him king. Only John reports this episode. Jesus withdraws to the mountain, refusing a political kingship. This passage reveals the tension between popular messianic expectations and the spiritual mission of the Messiah, who refuses to conform to the nationalist hopes of his time.
Deuteronomy 18.15 (King James Version) :The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;King James Version (1769), domaine public — texte : eBible.org -
PER171
The Messiah Jesus and Peter walk on the water
Pericope 171 analyzes the miracle of Jesus walking on the waters of Lake Gennesaret (April AD 32), including the episode of Peter. A rigorous comparison of the accounts in Matthew 14.22-32, Mark 6.45-52 and John 6.16-21 brings out points of agreement and difference, revealing the divine power of the Messiah and the tension between faith and doubt among the disciples.
Psalms 77.20 (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 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 16.16 (King James Version) :And Simon Peter answered and said, Thou art the Christ, the Son of the living God.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 6.56 (King James Version) :And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.King James Version (1769), domaine public — texte : eBible.org -
PER176
Peter recognizes 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 6.44 (King James Version) :No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.King James Version (1769), domaine public — texte : eBible.org -
PER177
The Work of the Messiah Jesus in Galilee
The article explores Jesus’ strategic decision to carry out his ministry in Galilee in order to avoid hostility in Judea. John stresses the intention of the religious authorities to kill Jesus, whereas the Synoptic Gospels allude to this threat only implicitly.
John 7.1 (King James Version) :After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.King James Version (1769), domaine public — texte : eBible.org -
PER178
Rebukes of the Scribes and Pharisees
The article examines the confrontation between Jesus and the Pharisees, in which Jesus criticizes the priority given to traditions over divine laws. In Matthew 15.1-9 and Mark 7.1-13, Jesus exposes Pharisaic hypocrisy by stressing the obligation of sincerity and spiritual authenticity.
Matthew 15.1-9 (King James Version) :Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.Ye hypocrites, well did Esaias prophesy of you, saying,This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.But in vain they do worship me, teaching for doctrines the commandments of men.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.
Matthew 15.21-28 (King James Version) :Then Jesus went thence, and departed into the coasts of Tyre and Sidon.And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.But he answered and said, I am not sent but unto the lost sheep of the house of Israel.Then came she and worshipped him, saying, Lord, help me.But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.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 7.31-37 (King James Version) :And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.King James Version (1769), domaine public — texte : eBible.org -
PER182
Second multiplication of the loaves for 4,000 people
The article analyzes Jesus' second multiplication of the loaves for four thousand people, with reference to the Gospels of Matthew and Mark. It explores the nuances between the two accounts while stressing Jesus' compassion and his ability to provide for the needs of the crowd.
Mark 8.1-9 (King James Version) :In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them,I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness?And he asked them, How many loaves have ye? And they said, Seven.And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people.And they had a few small fishes: and he blessed, and commanded to set them also before them.So they did eat, and were filled: and they took up of the broken meat that was left seven baskets.And they that had eaten were about four thousand: and he sent them away.King James Version (1769), domaine public — texte : eBible.org -
PER183
Departure by boat for the city of Magdala
The article discusses Jesus’ departure by boat for Magdala after the multiplication of the loaves, exploring the differences between the accounts of Matthew and Mark and stressing the importance of historical study for understanding these differences.
Mark 8.10 (King James Version) :And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.King James Version (1769), domaine public — texte : eBible.org -
PER184
The Pharisees ask for a sign
The article describes how the Pharisees ask Jesus to prove his authority by a sign, and how he refuses, denouncing their hypocrisy and mentioning only the sign of Jonah. The account highlights the tensions between Jesus and the religious leaders of his time.
Matthew 16.1-4 (King James Version) :The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.King James Version (1769), domaine public — texte : eBible.org -
PER185
Return to Bethsaida
This article examines Jesus' return to Bethsaida after his confrontations with the Pharisees, highlighting his intention to give priority to faith over fruitless discussions.
Mark 8.22 (King James Version) :And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.King James Version (1769), domaine public — texte : eBible.org -
PER186
Teaching the disciples about the influence of the Pharisees
Jesus warns his apostles against the pernicious influence of the Pharisees, symbolized by the “leaven.” Matthew and Mark relate this teaching during a crossing toward Bethsaida, where the disciples have run short of bread. Jesus points out their lack of faith, inviting them to grasp the spiritual import of his words beyond material concerns.
Matthew 16.5-12 (King James Version) :And when his disciples were come to the other side, they had forgotten to take bread.Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.And they reasoned among themselves, saying, It is because we have taken no bread.Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?Neither the seven loaves of the four thousand, and how many baskets ye took up?How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.King James Version (1769), domaine public — texte : eBible.org -
PER187
The Blind Man of Bethsaida
The article explores the unique miracle of Jesus healing the blind man of Bethsaida, recorded only in the Gospel of Mark. This gradual, two-stage healing symbolizes the disciples' spiritual growth and gradually deepening understanding.
Mark 8.22-26 (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.King James Version (1769), domaine public — texte : eBible.org -
PER188
Peter’s second declaration
The article deals with Peter’s second declaration, in which he recognizes Jesus as the Messiah. It examines the biblical accounts that place this event at Caesarea Philippi, emphasizing the difficulty for a Jewish audience to accept divine sonship. Jesus asks his disciples not to declare his messiahship openly.
Luke 9.18-21 (King James Version) :And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.And he straitly charged them, and commanded them to tell no man that thing;King James Version (1769), domaine public — texte : eBible.org -
PER189
Praise of Peter by the Messiah Jesus
The article emphasizes the importance of Peter's recognition of Jesus as the Messiah, which took place at Caesarea Philippi, and the expression of this divinely inspired truth, rather than a human revelation, based on the text of Matthew 16:17-20.
John 15.5 (King James Version) :I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.King James Version (1769), domaine public — texte : eBible.org -
PER190
The Messiah Jesus announces his coming sufferings, Peter’s reaction
Jesus announces his imminent sufferings at Caesarea Philippi. Peter, rejecting this idea, illustrates the disciples’ lack of understanding of the Messiah’s spiritual mission. Jesus’ announcement refocuses the goal on the Kingdom of God, anticipating the crucifixion.
Luke 24.21 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
PER191
The price of dedication
The article “PER191 - The price of dedication” describes Jesus’ words about true discipleship at Caesarea Philippi. The biblical passages of Matthew, Mark and Luke stress the importance of personal self-denial for eternal salvation. They urge us to take up the cross daily and to remain faithful to the teaching of Christ, offering a radical view of discipleship in contrast with the religious practices of the time.
Luke 9.23-26 (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.For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels.King James Version (1769), domaine public — texte : eBible.org -
PER192
A Rather Strange Saying of the Messiah Jesus
The article analyzes Jesus’ statement about the coming of the Kingdom of God, interpreted by some as the Transfiguration, the resurrection or the growth of the Church. It concludes that Jesus was referring to the Transfiguration, an event that reveals his divine glory.
Mark 9.1 (King James Version) :And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.King James Version (1769), domaine public — texte : eBible.org -
PER193
The transfiguration
The article explores the transfiguration of Jesus, in which he shines with divine light alongside Moses and Elijah on Mount Hermon. Peter, James and John are witnesses of it. This event reveals the divinity of Jesus.
Matthew 17.1-13 (King James Version) :And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.And, behold, there appeared unto them Moses and Elias talking with him.Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.And when the disciples heard it, they fell on their face, and were sore afraid.And Jesus came and touched them, and said, Arise, and be not afraid.And when they had lifted up their eyes, they saw no man, save Jesus only.And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.And his disciples asked him, saying, Why then say the scribes that Elias must first come?And Jesus answered and said unto them, Elias truly shall first come, and restore all things.But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.Then the disciples understood that he spake unto them of John the Baptist.King James Version (1769), domaine public — texte : eBible.org -
PER194
The Master’s instructions
The article explores Jesus' command to his disciples to keep his transfiguration secret, highlighting the importance of faith and of preparing the apostles for their future responsibilities.
Luke 9.36 (King James Version) :And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.King James Version (1769), domaine public — texte : eBible.org -
PER195
The disciples’ question about the prophet Elijah
After the transfiguration, the disciples ask Jesus about the prophecy concerning Elijah. Jesus reveals that John the Baptist fulfills this prophecy, a connection that the Gospels develop progressively.
Matthew 17.10-13 (King James Version) :And his disciples asked him, saying, Why then say the scribes that Elias must first come?And Jesus answered and said unto them, Elias truly shall first come, and restore all things.But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.Then the disciples understood that he spake unto them of John the Baptist.King James Version (1769), domaine public — texte : eBible.org -
PER196
A demon difficult to drive out
The article explores the disciples’ failed attempt to cast a demon out of a young boy, which required Jesus’ intervention after the Transfiguration. The accounts in Matthew, Mark and Luke point to the weakness of their faith as the reason for their failure.
Mark 9.14-27 (King James Version) :And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.And he asked the scribes, What question ye with them?And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.And he asked his father, How long is it ago since this came unto him? And he said, Of a child.And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.Jesus said unto him, If thou canst believe, all things are possible to him that believeth.And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.But Jesus took him by the hand, and lifted him up; and he arose.King James Version (1769), domaine public — texte : eBible.org -
PER197
The explanation of the disciples’ failure
The article analyzes the disciples’ failure to exorcise a demon, as emphasized by Jesus. According to Matthew and Mark, spiritual practices such as faith, prayer, and fasting are essential to overcome spiritual obstacles.
Matthew 17.19-21 (King James Version) :Then came the disciples to Jesus apart, and said, Why could not we cast him out?And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.Howbeit this kind goeth not out but by prayer and fasting.King James Version (1769), domaine public — texte : eBible.org -
PER198
The Messiah Jesus announces his death again
Jesus announces to his disciples his imminent death and resurrection. This moment marks the end of his ministry in Galilee, where he avoids the crowds to prepare his disciples. References to Matthew 17.22-23, Mark 9.30-32 and Luke 9.43-45.
Matthew 17.22-23 (King James Version) :And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.King James Version (1769), domaine public — texte : eBible.org -
PER199
The Temple Tax in the Fish’s Mouth
The article recounts the question of the Temple tax, dealt with by Jesus at Capernaum. Asserting his divine sonship, Jesus nevertheless pays the tax to avoid causing offense, thereby demonstrating his wisdom. The miracle of the fish underscores divine providence and Jesus’ commitment to social and religious laws.
Nehemiah 10.32 (King James Version) :Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;King James Version (1769), domaine public — texte : eBible.org -
PER200
Discourse on humility
The article analyzes Jesus’ discourse on humility to his apostles, stressing the importance of humility and service in the Kingdom of God, as described in the Gospels of Matthew, Mark and Luke.
Luke 9.46-50 (King James Version) :Then there arose a reasoning among them, which of them should be greatest.And Jesus, perceiving the thought of their heart, took a child, and set him by him,And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.And Jesus said unto him, Forbid him not: for he that is not against us is for us.King James Version (1769), domaine public — texte : eBible.org -
PER202
Parable of the lost sheep
The parable of the lost sheep (Mt 18.10-14; Lk 15.3-7) is taught by Jesus at Capernaum in September AD 32, shortly before his final departure from Galilee. Matthew emphasizes the protection of the ‘little ones’ and the divine will not to lose any of them, whereas Luke stresses the heavenly joy over the repentant sinner. The figure of the shepherd points to the messianic mission of Jesus, the good shepherd who prepares his disciples for his absence by promising them a spiritual guide.
Ezekiel 34.23 (King James Version) :And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.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 18.15-22 (King James Version) :Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.For where two or three are gathered together in my name, there am I in the midst of them.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.
John 7.1 (King James Version) :After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.King James Version (1769), domaine public — texte : eBible.org -
PER207
The disagreement between the Master and his brothers
John 7.3-9 recounts the tension between Jesus and his brothers before the Feast of Sukkot (October AD 32). Not understanding the messianic mission, they urge him to show himself publicly in Jerusalem. Jesus chooses caution, aware of the risk of arrest. Mary keeps in the background. This episode, found only in John, illustrates the family's incomprehension of the divine nature of Jesus, as the conversion of his brothers takes place only after the resurrection.
John 7.5 (King James Version) :For neither did his brethren believe in him.King James Version (1769), domaine public — texte : eBible.org -
PER208
Departure for Jerusalem and final departure from Galilee
PER208 describes the final departure of Jesus and his disciples from Galilee on October 3, AD 32, on their way to Jerusalem for the Feast of Sukkot. Following Luke's account, they pass through Samaria rather than taking the usual route along the Jordan. They arrive on Friday evening, October 8, teach on the Temple Mount, and Jesus gives his discourse on water at Hoshana Rabbah on October 13. The group will remain in the Jerusalem region for six months, until the Passover of April 1, AD 33.
John 7.22-24 (King James Version) :Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?Judge not according to the appearance, but judge righteous judgment.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.
2 Kings 1.9-12 (King James Version) :Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of an hill. And he spake unto him, Thou man of God, the king hath said, Come down.And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly.And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.King James Version (1769), domaine public — texte : eBible.org -
PER212
The Jews are looking for the Messiah Jesus
Pericope 212 relates, according to John 7.11-13 alone, the Jews' search for Jesus during the feast in Jerusalem in October AD 32. It illustrates the division of the people over the Messiah: some recognize him, others seek to eliminate him. The fear of the religious authorities hinders public conversions, revealing the political and spiritual tension of the time.
John 7.12 (King James Version) :And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.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.
John 7.38 (King James Version) :He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.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 7.46 (King James Version) :The officers answered, Never man spake like this man.King James Version (1769), domaine public — texte : eBible.org -
PER217
The woman caught in adultery
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.
Leviticus 20.10 (King James Version) :And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.Notediscovered: Heb. made nakedNoteuncovereth: Heb. hath made nakedNotean…: Heb. a separationKing James Version (1769), domaine public — texte : eBible.org -
PER221
The return of the 70 disciples
The return of the seventy disciples (Luke 10.17-24) illustrates their amazement after their mission. Jesus refocuses them on what is essential: rejoicing that their names are written in heaven. He proclaims divine sovereignty in revelation, granted to the humble rather than to the wise. The declaration of verse 22 affirms the unique intimacy of the Father and the Son, making Jesus the only mediator of divine knowledge. Luke thus underlines the continuity of the gospel work.
Mark 6.30-31 (King James Version) :And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.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 18.18-23 (King James Version) :And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.And he said, All these have I kept from my youth up.Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.And when he heard this, he was very sorrowful: for he was very rich.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 11.1-4 (King James Version) :And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.Give us day by day our daily bread.And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.King James Version (1769), domaine public — texte : eBible.org -
PER225
The parable of the persistent friend
The parable of the importunate friend (Luke 11.5-13), unique to the Gospel of Luke, follows the teaching of the Our Father. In it, Jesus teaches perseverance in prayer: if a friend finally gives in to insistence, how much more generously will God give to those who pray to him in faith, even offering the Holy Spirit to those who ask.
Luke 11.1-4 (King James Version) :And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.Give us day by day our daily bread.And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.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 7.51 (King James Version) :Doth our law judge any man, before it hear him, and know what he doeth?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 13.2-3 (King James Version) :And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffered such things?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 -
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.
Luke 13.10-17 (King James Version) :And he was teaching in one of the synagogues on the sabbath.And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.And he laid his hands on her: and immediately she was made straight, and glorified God.And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.King James Version (1769), domaine public — texte : eBible.org -
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.
Luke 13.10 (King James Version) :And he was teaching in one of the synagogues on the sabbath.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.
John 10.22-23 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.And Jesus walked in the temple in Solomon’s porch.King James Version (1769), domaine public — texte : eBible.org -
PER234
Lament over Jerusalem
The Lament over Jerusalem (Mt 23.37-39; Lk 13.34-35) shows Jesus weeping over the holy city, a few days before his Passion. Through the metaphor of the hen protecting her chicks, he expresses rejected divine love, condemns the murder of the prophets and announces the desolation of the Temple, while leaving open a hope of final reconciliation.
Matthew 23.37-39 (King James Version) :O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!Behold, your house is left unto you desolate.For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.King James Version (1769), domaine public — texte : eBible.org -
PER235
Meal at a Pharisee's house
The pericope PER235 recounts Jesus’ meal at the house of a leader of the Pharisees on a Saturday (Luke 14.1), in a context of growing confrontation. The Pharisees are seeking to gather evidence against him for the Sanhedrin. Despite the tensions, Jesus accepts the invitation, holds his ground and corrects their teachings. Luke is the only evangelist to report this episode, which most likely took place at the Saturday midday meal.
Deuteronomy 17.6 (King James Version) :At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.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.
Matthew 20.28 (King James Version) :Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.King James Version (1769), domaine public — texte : eBible.org -
PER239
The Parable of the Tower
The parable of the tower (Luke 14.28-30), transmitted only by Luke, is part of a discourse of Jesus on the cost of discipleship. Through the image of a builder who calculates his resources before building, Jesus invites his disciples to a considered, clear-sighted and persevering commitment, warning against a superficial or emotional faith without spiritual maturity.
Luke 14.25-35 (King James Version) :And there went great multitudes with him: and he turned, and said unto them,If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.And whosoever doth not bear his cross, and come after me, cannot be my disciple.For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,Saying, This man began to build, and was not able to finish.Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.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 14.31 (King James Version) :Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?King James Version (1769), domaine public — texte : eBible.org -
PER241
The image of salt without flavour
The article 'PER241 - The image of salt without flavour' analyses a passage of Luke 14:34-35, where Jesus teaches that disciples must be like salt, essential and transforming. If a disciple loses his spiritual 'flavour', he becomes useless, like insipid salt. This teaching calls for an active and lasting commitment in the spiritual life.
Matthew 5.13 (King James Version) :Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.King James Version (1769), domaine public — texte : eBible.org -
PER242
The Curiosity of the People and the Jealousy of the Religious Leaders
The article explores how the people, welcoming Jesus’ message, contrast with the jealousy and opposition of the religious authorities. The Pharisees, fearing the loss of their influence, were often antagonistic, despite Jesus’ openness and compassion toward the marginalized and sinners.
Matthew 11.18-19 (King James Version) :For John came neither eating nor drinking, and they say, He hath a devil.The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.King James Version (1769), domaine public — texte : eBible.org -
PER243
The parable of the lost and found sheep
This article deals with the parable of the lost sheep in the Gospel of Luke, stressing God's joy over the salvation of a sinner. It belongs to a set of three parables, illustrating different nuances of seeking and salvation.
Matthew 18.12-14 (King James Version) :How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.King James Version (1769), domaine public — texte : eBible.org -
PER244
The parable of the lost drachma
This parable, found only in Luke, shows God, portrayed as a woman, searching for and finding a lost drachma. It symbolizes the soul that has gone astray yet is precious in God's sight, underscoring His mercy and His joy at the return of the lost one.
Luke 15.8-10 (King James Version) :Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.King James Version (1769), domaine public — texte : eBible.org -
PER246
The parable of the unfaithful steward
This article explores Luke’s parable of the unfaithful steward, noting that the steward’s cunning is praised for its wisdom, not for its dishonesty. The parable encourages reflection on the use of practical wisdom in spiritual matters.
Luke 16.1-13 (King James Version) :And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.So he called every one of his lord’s debtors unto him, and said unto the first, How much owest thou unto my lord?And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.King James Version (1769), domaine public — texte : eBible.org -
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 -
PER249
Parable of the unworthy servants
The article explores the parable of the unworthy servants in Luke 17.7-10, stressing the importance of humility and gratitude in the life of the disciple. Jesus teaches that faithful service does not expect recognition from the master and that every ability is a gift from God. Obedience confers no rights, thus promoting an attitude of gratitude, not of entitlement.
Philippians 2.13 (King James Version) :For it is God which worketh in you both to will and to do of his good pleasure.King James Version (1769), domaine public — texte : eBible.org -
PER250
The healing of the ten lepers
This article explores Jesus’ healing of ten lepers, with an emphasis on gratitude and inclusion, notably through a Samaritan. The event highlights divine grace and the importance of faith beyond ethnic divisions.
Luke 9.51 (King James Version) :And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,King James Version (1769), domaine public — texte : eBible.org -
PER251
The spiritual aspect of the kingdom
The article explores Luke’s account of the kingdom of God, highlighting a question the Pharisees put to Jesus about its coming. Contrary to a conditional reading, the Greek text indicates a question in the present tense. Jesus explains that the kingdom is established quietly and is perceptible only to the spiritually receptive.
Luke 17.20-21 (King James Version) :And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.King James Version (1769), domaine public — texte : eBible.org -
PER252
The Messiah Jesus Announces His Second Coming
The article analyzes Luke 17:22-37, in which Jesus announces his second coming. Unlike the discourse on the Mount of Olives, this unique teaching warns against false messiahs and illustrates the suddenness of his coming through references to the days of Noah and Lot.
Luke 17.22-37 (King James Version) :And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.And they shall say to you, See here; or, see there: go not after them, nor follow them.For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.But first must he suffer many things, and be rejected of this generation.And as it was in the days of Noe, so shall it be also in the days of the Son of man.They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.Even thus shall it be in the day when the Son of man is revealed.In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.Remember Lot’s wife.Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.Two women shall be grinding together; the one shall be taken, and the other left.Two men shall be in the field; the one shall be taken, and the other left.And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.King James Version (1769), domaine public — texte : eBible.org -
PER253
The Parable of the Unjust Judge
The article examines the parable of the unjust judge (Luke 18,1-8), centered on perseverance in prayer and the expectation of the Kingdom. It highlights Luke's unique narrative structure, which gathers parables together to deepen his theology of faith and divine justice.
Luke 18.1-8 (King James Version) :And he spake a parable unto them to this end, that men ought always to pray, and not to faint;Saying, There was in a city a judge, which feared not God, neither regarded man:And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.And the Lord said, Hear what the unjust judge saith.And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?King James Version (1769), domaine public — texte : eBible.org -
PER254
The Parable of the Pharisee and the Publican
This article analyzes the parable in Luke 18.9-14, where Jesus teaches that true righteousness before God is founded on humility and not on appearances or spiritual pride, through the figures of the Pharisee and the publican.
Luke 18.9-14 (King James Version) :And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:Two men went up into the temple to pray; the one a Pharisee, and the other a publican.The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.I fast twice in the week, I give tithes of all that I possess.And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.King James Version (1769), domaine public — texte : eBible.org -
PER255
Healing of a man born blind
This article explores Jesus’ healing of a man born blind in Jerusalem (John 9.1-34). The narrative highlights the theological depth of the event, symbolically linking the Jewish feasts to Jesus’ mission as the light of the world. The healing emphasizes the spiritual and prophetic message of the Gospel according to John.
John 10.22 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.King James Version (1769), domaine public — texte : eBible.org -
PER256
The Messiah Jesus Asserts His Divinity
The article discusses Jesus’ healing of a man born blind, which is mentioned only in the Gospel of John. The man is spiritually transformed by recognizing Jesus as the Messiah. The Pharisees, by contrast, remain in their spiritual blindness by refusing Jesus’ light. This contrast underlines that true sight flows from humility and openness to divine truth.
John 9.18-21 (King James Version) :But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?His parents answered them and said, We know that this is our son, and that he was born blind:But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.King James Version (1769), domaine public — texte : eBible.org -
PER257
The Messiah Jesus is the good shepherd
The article examines how Jesus presents himself as the good shepherd in John 10. He is the authentic spiritual guide, in contrast to false guides. Jesus announces universal salvation and invites everyone to listen to his voice in order to find spiritual life.
John 10.1-21 (King James Version) :Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.But he that entereth in by the door is the shepherd of the sheep.To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.All that ever came before me are thieves and robbers: but the sheep did not hear them.I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.I am the good shepherd: the good shepherd giveth his life for the sheep.But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.The hireling fleeth, because he is an hireling, and careth not for the sheep.I am the good shepherd, and know my sheep, and am known of mine.As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.Therefore doth my Father love me, because I lay down my life, that I might take it again.No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.There was a division therefore again among the Jews for these sayings.And many of them said, He hath a devil, and is mad; why hear ye him?Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?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 -
PER259
The religious leaders’ questions about Jesus’ messiahship
The article discusses the interaction between Jesus and the religious leaders over his messiahship. Despite their accusatory intentions, Jesus affirms that he is the Messiah, his works bearing witness to it. He promises security and eternal life to his disciples, stressing his unity with the Father.
John 10.24 (King James Version) :Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.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.
John 10.31-39 (King James Version) :Then the Jews took up stones again to stone him.Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.Jesus answered them, Is it not written in your law, I said, Ye are gods?If he called them gods, unto whom the word of God came, and the scripture cannot be broken;Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?If I do not the works of my Father, believe me not.But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.Therefore they sought again to take him: but he escaped out of their hand,King James Version (1769), domaine public — texte : eBible.org -
PER261
Departure for Bethany beyond the Jordan
The study recounts Jesus’ journey from Jerusalem to Bethany, with stops at Bethany beyond the Jordan and Jericho, where he performs miracles. Deliberately delayed, Jesus arrives and raises Lazarus, triggering a reaction from the religious authorities.
Luke 19.1-10 (King James Version) :And Jesus entered and passed through Jericho.And, behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich.And he sought to see Jesus who he was; and could not for the press, because he was little of stature.And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way.And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house.And he made haste, and came down, and received him joyfully.And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.For the Son of man is come to seek and to save that which was lost.King James Version (1769), domaine public — texte : eBible.org -
PER262
Teaching on divorce
The article discusses Jesus’ teaching on divorce, drawing on the Gospels of Matthew and Mark. It places this teaching in the chronological context of Jesus’ ministry between Hanukkah and Passover, offering an in-depth analysis of the spiritual implications of his teachings beyond mere legal debates.
John 11.1-44 (King James Version) :Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.Now Jesus loved Martha, and her sister, and Lazarus.When he had heard therefore that he was sick, he abode two days still in the same place where he was.Then after that saith he to his disciples, Let us go into Judæa again.His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.But if a man walk in the night, he stumbleth, because there is no light in him.These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.Then said his disciples, Lord, if he sleep, he shall do well.Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.Then said Jesus unto them plainly, Lazarus is dead.And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.Then when Jesus came, he found that he had lain in the grave four days already.Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:And many of the Jews came to Martha and Mary, to comfort them concerning their brother.Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.Jesus saith unto her, Thy brother shall rise again.Martha saith unto him, I know that he shall rise again in the resurrection at the last day.Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:And whosoever liveth and believeth in me shall never die. Believest thou this?She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.As soon as she heard that, she arose quickly, and came unto him.Now Jesus was not yet come into the town, but was in that place where Martha met him.The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,And said, Where have ye laid him? They said unto him, Lord, come and see.Jesus wept.Then said the Jews, Behold how he loved him!And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?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 -
PER263
The Messiah Jesus blesses little children
The article examines how Jesus blesses the children, at Bethany, after the Feast of Dedication. This event is described in the synoptic gospels, illustrating the importance of children in the Kingdom of God despite the disciples’ reluctance.
John 11.1-53 (King James Version) :Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.Now Jesus loved Martha, and her sister, and Lazarus.When he had heard therefore that he was sick, he abode two days still in the same place where he was.Then after that saith he to his disciples, Let us go into Judæa again.His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.But if a man walk in the night, he stumbleth, because there is no light in him.These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.Then said his disciples, Lord, if he sleep, he shall do well.Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.Then said Jesus unto them plainly, Lazarus is dead.And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.Then when Jesus came, he found that he had lain in the grave four days already.Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:And many of the Jews came to Martha and Mary, to comfort them concerning their brother.Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.Jesus saith unto her, Thy brother shall rise again.Martha saith unto him, I know that he shall rise again in the resurrection at the last day.Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:And whosoever liveth and believeth in me shall never die. Believest thou this?She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.As soon as she heard that, she arose quickly, and came unto him.Now Jesus was not yet come into the town, but was in that place where Martha met him.The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,And said, Where have ye laid him? They said unto him, Lord, come and see.Jesus wept.Then said the Jews, Behold how he loved him!And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?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.Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.But some of them went their ways to the Pharisees, and told them what things Jesus had done.Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.Then from that day forth they took counsel together for to put him to death.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.
John 11.1-54 (King James Version) :Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.Now Jesus loved Martha, and her sister, and Lazarus.When he had heard therefore that he was sick, he abode two days still in the same place where he was.Then after that saith he to his disciples, Let us go into Judæa again.His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.But if a man walk in the night, he stumbleth, because there is no light in him.These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.Then said his disciples, Lord, if he sleep, he shall do well.Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.Then said Jesus unto them plainly, Lazarus is dead.And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.Then when Jesus came, he found that he had lain in the grave four days already.Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:And many of the Jews came to Martha and Mary, to comfort them concerning their brother.Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.Jesus saith unto her, Thy brother shall rise again.Martha saith unto him, I know that he shall rise again in the resurrection at the last day.Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:And whosoever liveth and believeth in me shall never die. Believest thou this?She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.As soon as she heard that, she arose quickly, and came unto him.Now Jesus was not yet come into the town, but was in that place where Martha met him.The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,And said, Where have ye laid him? They said unto him, Lord, come and see.Jesus wept.Then said the Jews, Behold how he loved him!And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?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.Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.But some of them went their ways to the Pharisees, and told them what things Jesus had done.Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.Then from that day forth they took counsel together for to put him to death.Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.King James Version (1769), domaine public — texte : eBible.org -
PER265
Salvation and wealth
This article explores Jesus’ teachings on wealth and salvation, drawing on biblical events between Hanukkah and Passover. Accounts of healings and callings, such as the story of Bartimaeus and Zacchaeus, shed light on Jesus’ mission in Jericho, marked by the resurrection of Lazarus and its profound implications.
John 10.22-23 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.And Jesus walked in the temple in Solomon’s porch.King James Version (1769), domaine public — texte : eBible.org -
PER266
The reward of the apostles
The article explores the rewards of the apostles according to the Gospels between Hanukkah and Passover. Jesus travels to Jericho and near the Jordan, healing and teaching, notably raising Lazarus. These actions provoke a hostile reaction from the religious authorities.
Matthew 19.27-30 (King James Version) :Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.But many that are first shall be last; and the last shall be first.King James Version (1769), domaine public — texte : eBible.org -
PER267
The parable of the workers of the eleventh hour
This article explores the parable of Matthew 20:1-16, describing the equal wages a master gives to workers hired at different hours, symbolizing divine grace.
John 10.22-23 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.And Jesus walked in the temple in Solomon’s porch.King James Version (1769), domaine public — texte : eBible.org -
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.
John 10.22-23 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.And Jesus walked in the temple in Solomon’s porch.King James Version (1769), domaine public — texte : eBible.org -
PER269
The request of Salome, the wife of Zebedee, for her sons
The article deals with Salome’s request for her sons and Jesus’ geographical journey. This account takes place in February AD 33, during Jesus’ journey from Jericho to Bethany. The event highlights the tension between human understanding and the prophecies. Jesus announces his imminent death in answering Salome, revealing the spiritual values of the kingdom of God.
John 11.6 (King James Version) :When he had heard therefore that he was sick, he abode two days still in the same place where he was.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 -
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 10.22-23 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.And Jesus walked in the temple in Solomon’s porch.King James Version (1769), domaine public — texte : eBible.org -
PER272
The Parable of the Minas
This study deals with the parable of the minas in Luke 19.11-27, a story told by Jesus at Jericho, highlighting the period between Hanukkah and Passover. It examines the chronology of events in Jesus’ ministry, including his interactions with Lazarus, Bartimaeus and Zacchaeus.
John 11.7-10 (King James Version) :Then after that saith he to his disciples, Let us go into Judæa again.His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.But if a man walk in the night, he stumbleth, because there is no light in 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 11.38-44 (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 -
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.
Mark 14.1-2 (King James Version) :After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.But they said, Not on the feast day, lest there be an uproar of the people.King James Version (1769), domaine public — texte : eBible.org
Jesus’ ministry: callings, miracles and teachings
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PAR000
The parables
L'article analyse l'usage des paraboles par Jésus pour transmettre des vérités spirituelles à travers des récits symboliques. Il examine les défis de compréhension posés par ces histoires pour les disciples et la question d'un accès équitable à la vérité de Dieu.
Matthew 13.10 (King James Version) :And the disciples came, and said unto him, Why speakest thou unto them in parables?King James Version (1769), domaine public — texte : eBible.org -
PAR001
The sower
La parabole du semeur, racontée par Jésus au bord du lac de Galilée, illustre comment la Parole de Dieu est reçue différemment selon la disposition du cœur. Elle montre quatre types de réceptivité à travers les sols variés où tombent les graines. Les disciples apprennent que les paraboles révèlent le Royaume à ceux qui écoutent avec des cœurs ouverts, mais restent cachées à ceux qui sont endurcis. Cette méthode pédagogique unique de Jésus souligne l'importance de la foi et de l'écoute spirituelle.
Luke 8.4-15 (King James Version) :And when much people were gathered together, and were come to him out of every city, he spake by a parable:A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.And some fell among thorns; and the thorns sprang up with it, and choked it.And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.And his disciples asked him, saying, What might this parable be?And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.Now the parable is this: The seed is the word of God.Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.King James Version (1769), domaine public — texte : eBible.org -
PAR002
The house built on rock
L'article analyse la parabole biblique des deux maisons, présente dans Matthieu et Luc, pour illustrer l'importance de pratiquer les enseignements de Jésus. Ceux qui suivent ses paroles sont comparés à des bâtisseurs sages qui construisent sur un fondement solide, tandis que ceux qui n'obéissent pas sont comme des individus construisant sur le sable. La parabole souligne l'importance d'une obéissance active plutôt que d'une simple écoute.
Matthew 7.24-27 (King James Version) :Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.King James Version (1769), domaine public — texte : eBible.org -
PAR003
The new cloth and the new wineskins
L'article décrit la parabole du drap neuf et des outres neuves dans les Évangiles, illustrant l'incompatibilité de l'enseignement de Jésus avec les anciennes pratiques religieuses. Il met en évidence la symbolique du vin nouveau et des vieilles outres pour expliquer la nouveauté du Royaume de Dieu que Christ apporte.
Luke 5.36-39 (King James Version) :And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.But new wine must be put into new bottles; and both are preserved.No man also having drunk old wine straightway desireth new: for he saith, The old is better.King James Version (1769), domaine public — texte : eBible.org -
PAR004
The wheat and the weeds
L'article analyse la parabole du bon grain et de l'ivraie où Jésus explique la coexistence du bien et du mal dans le monde. Cette histoire souligne la patience divine et l'idée d'un jugement final. Les leçons tirées offrent des perspectives spirituelles importantes pour les croyants.
Matthew 13.24-30 (King James Version) :Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:But while men slept, his enemy came and sowed tares among the wheat, and went his way.But when the blade was sprung up, and brought forth fruit, then appeared the tares also.So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.King James Version (1769), domaine public — texte : eBible.org -
PAR005
The mustard seed
L'article 'Le grain de sénevé' explique comment cette parabole de Jésus illustre la croissance du Royaume de Dieu, même à partir d'infimes commencements. Il analyse les trois récits dans les Évangiles synoptiques.
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 -
PAR006
The leaven
La parabole du levain démontre l'influence discrète mais transformative du Royaume de Dieu. À travers cette image, Jésus explique comment ce qui commence petit, comme le levain dans la pâte, finit par imprégner et renouveler tout ce qu'il touche, illustrant la nature subtile mais puissante du Royaume parmi les individus et les communautés.
Matthew 13.33-35 (King James Version) :Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.King James Version (1769), domaine public — texte : eBible.org -
PAR007
The hidden treasure
L'article explore la parabole du trésor caché de Matthieu 13:44, soulignant la valeur inestimable du Royaume et l'impact transformateur de sa découverte. Jésus utilise cette parabole pour montrer comment le Royaume des cieux peut réorienter nos vies et choix.
Matthew 13.44 (King James Version) :Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.King James Version (1769), domaine public — texte : eBible.org -
PAR008
The pearl of great price
La parabole de la perle de grand prix enseigne que le Royaume des Cieux est d'une valeur inestimable. Elle raconte l'histoire d'un marchand qui vend tout pour acheter une perle précieuse, illustrant la nécessaire radicalité et la joie de l'engagement envers le Royaume.
Matthew 13.45-46 (King James Version) :Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:Who, when he had found one pearl of great price, went and sold all that he had, and bought it.King James Version (1769), domaine public — texte : eBible.org -
PAR009
The net
L'article explore la parabole du filet de Matthieu 13:47-50, qui met en avant le jugement final et la responsabilité personnelle. En utilisant l'image d'un filet de pêche, Jésus illustre le discernement entre justes et méchants à la fin des temps, soulignant la nécessité de vivre en accord avec les principes du Royaume de Dieu.
Matthew 13.47-50 (King James Version) :Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.King James Version (1769), domaine public — texte : eBible.org -
PAR010
The unforgiving servant
La parabole du serviteur impitoyable dans Matthieu 18:23-35 enseigne que le pardon divin reçu doit devenir pardon offert. Elle révèle l'écart entre la générosité divine et la dureté humaine. Le pardon est essentiel pour manifester la miséricorde divine dans le Royaume de Dieu.
Matthew 18.23-35 (King James Version) :Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.And he would not: but went and cast him into prison, till he should pay the debt.So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.King James Version (1769), domaine public — texte : eBible.org -
PAR011
The workers hired at different hours
La parabole des ouvriers loués à différentes heures enseigne que la grâce de Dieu prime sur le mérite humain. Dans le Royaume, la générosité divine surpasse les logiques humaines, invitant à accueillir la bonté sans jalousie. Matthieu 20:1-16 illustre la souveraineté généreuse de Dieu.
Matthew 19.27 (King James Version) :Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?King James Version (1769), domaine public — texte : eBible.org -
PAR012
The two sons
L'article analyse la parabole des deux fils de Matthieu 21.28-32. Cette parabole illustre que l'obéissance réelle à Dieu importe plus que de simples paroles. Le repentir sincère, même tardif, ouvre l'accès au Royaume de Dieu, contrairement aux promesses non tenues. Jésus utilise ce récit pour confronter les autorités religieuses de son temps et souligne l'importance de l'action sincère.
Matthew 21.28-32 (King James Version) :But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.He answered and said, I will not: but afterward he repented, and went.And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.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.
Matthew 21.33-41 (King James Version) :Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.And the husbandmen took his servants, and beat one, and killed another, and stoned another.Again, he sent other servants more than the first: and they did unto them likewise.But last of all he sent unto them his son, saying, They will reverence my son.But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.And they caught him, and cast him out of the vineyard, and slew him.When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.King James Version (1769), domaine public — texte : eBible.org -
PAR014
The Wedding of the King’s Son
L'article discute de la parabole du banquet, comparant les récits de Matthieu et Luc. Matthieu souligne la responsabilité des invités et les conséquences du refus, tandis que Luc met en avant l'inclusion des exclus. Ces perspectives illustrent l'appel universel de Dieu et la nécessitée d'une réponse authentique pour participer au Royaume.
Luke 14.15-24 (King James Version) :And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.Then said he unto him, A certain man made a great supper, and bade many:And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.And another said, I have married a wife, and therefore I cannot come.So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.And the servant said, Lord, it is done as thou hast commanded, and yet there is room.And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.For I say unto you, That none of those men which were bidden shall taste of my supper.King James Version (1769), domaine public — texte : eBible.org -
PAR015
The budding fig tree
Cet article explore la parabole du figuier bourgeonnant, une leçon de vigilance spirituelle donnée par Jésus dans les Évangiles de Matthieu, Marc et Luc. Ce récit encourage les croyants à discerner les signes du Royaume de Dieu comme on observe les saisons, soulignant la certitude des paroles de Jésus.
Luke 21.29-33 (King James Version) :And he spake to them a parable; Behold the fig tree, and all the trees;When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand.So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.Verily I say unto you, This generation shall not pass away, till all be fulfilled.Heaven and earth shall pass away: but my words shall not pass away.King James Version (1769), domaine public — texte : eBible.org -
PAR017
The Ten Young Girls
La parabole du figuier bourgeonnant, rapportée dans Matthieu, Marc et Luc, invite les disciples à lire les signes des temps avec vigilance et espérance. Comme les bourgeons annoncent l'été, les événements du monde annoncent le retour du Messie. La parole de Jésus, sûre et éternelle, garantit l'accomplissement de toutes ses promesses concernant le Royaume de Dieu.
Matthew 24.32-35 (King James Version) :Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:So likewise ye, when ye shall see all these things, know that it is near, even at the doors.Verily I say unto you, This generation shall not pass, till all these things be fulfilled.Heaven and earth shall pass away, but my words shall not pass away.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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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 -
PER276
The arrival of the Jews from the city of Jerusalem
The article deals with the arrival of Jews at Bethany to see Jesus as the Passion draws near. Faced with his growing popularity, the religious authorities consider having him arrested, while Judas’s betrayal is being prepared.
John 12.9-11 (King James Version) :Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.But the chief priests consulted that they might put Lazarus also to death;Because that by reason of him many of the Jews went away, and believed on Jesus.King James Version (1769), domaine public — texte : eBible.org -
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.
Matthew 26.6-13 (King James Version) :Now when Jesus was in Bethany, in the house of Simon the leper,There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.But when his disciples saw it, they had indignation, saying, To what purpose is this waste?For this ointment might have been sold for much, and given to the poor.When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.For ye have the poor always with you; but me ye have not always.For in that she hath poured this ointment on my body, she did it for my burial.Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.King James Version (1769), domaine public — texte : eBible.org -
PER278
The betrayal of Judas Iscariot
The article explores the betrayal of Judas Iscariot toward Jesus, an act motivated by a feeling of incompatibility and frustration. Judas, knowing that the authorities are seeking to arrest Jesus, collaborates with them to denounce Jesus, in exchange for 30 pieces of silver. The article analyzes the Gospel accounts of Matthew, Mark and Luke, which describe Judas’s actions and their impact on the events leading to Jesus’s arrest.
Matthew 26.2 (King James Version) :Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.King James Version (1769), domaine public — texte : eBible.org -
PER279
Return to Jerusalem and stop at Bethphage
The article examines Jesus’ arrival at Bethphage, a strategic stop before Jerusalem. Jesus sends two disciples to fetch a colt in order to fulfil a messianic prophecy. Bethphage, the "house of figs", is crucial in the Gospel narratives.
Mark 11.1-3 (King James Version) :And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.King James Version (1769), domaine public — texte : eBible.org -
PER280
Triumphal entry into Jerusalem
Jesus’ triumphal entry into Jerusalem on March 27, AD 33, fulfilling the prophecy of Zechariah, is a messianic declaration of peace. This event, described in all four Gospels, presents Jesus not as a conqueror but as the Prince of Peace. In response, the crowd acclaims him, affirming his messiahship.
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 -
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.
Mark 11.11 (King James Version) :And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.King James Version (1769), domaine public — texte : eBible.org -
PER284
Cleansing of the Temple (second time)
Jesus' second cleansing of the Temple, on Monday, March 28, AD 33, is a prophetic and symbolic act. By driving the sellers out of the Court of the Gentiles and quoting Isaiah and Jeremiah, Jesus denounces the corruption of worship, asserts his messianic authority and announces the coming judgment on the Temple. This event hastens the decision of the religious leaders to put him to death.
Mark 11.15-18 (King James Version) :And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;And would not suffer that any man should carry any vessel through the temple.And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.King James Version (1769), domaine public — texte : eBible.org -
PER285
Healing of blind and lame people
After the cleansing of the Temple, Jesus heals the blind and the lame in the courtyard on Monday, March 28, AD 33. Only Matthew reports this episode. The crowd and the children acclaim him as Son of David, while the chief priests and the scribes, increasingly hostile, are indignant at these messianic demonstrations. This episode illustrates the contrast between the faith of the common people and the rejection by the religious authorities.
Matthew 21.14 (King James Version) :And the blind and the lame came to him in the temple; and he healed them.King James Version (1769), domaine public — texte : eBible.org -
PER286
Daily Teaching in the Temple
Pericope 286 describes Jesus’ daily teaching in the Temple of Jerusalem during Passover week (Monday, March 28, AD 33). Based mainly on Luke 19,47-48, it presents the growing opposition between the admiring crowds and the hostile religious authorities — scribes, chief priests, Sadducees and Pharisees — who seek to silence Jesus, whose message of the Kingdom of God threatens their established power.
Luke 19.47-48 (King James Version) :And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,And could not find what they might do: for all the people were very attentive to hear him.King James Version (1769), domaine public — texte : eBible.org -
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 9.31 (King James Version) :For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.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.
Mark 11.20-26 (King James Version) :And in the morning, as they passed by, they saw the fig tree dried up from the roots.And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.And Jesus answering saith unto them, Have faith in God.For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.King James Version (1769), domaine public — texte : eBible.org -
PER289
The authority of the Messiah Jesus challenged
In the Temple of Jerusalem, the religious leaders publicly challenge Jesus’ authority. With a clever counter-question about the baptism of John, he reduces them to silence and exposes their bad faith. This synoptic episode (Matt 21.23-27; Mark 11.27-33; Luke 20.1-8) illustrates the growing opposition of the authorities to the Messiah during his last week before the arrest.
Luke 20.1-8 (King James Version) :And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?And he answered and said unto them, I will also ask you one thing; and answer me:The baptism of John, was it from heaven, or of men?And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.And they answered, that they could not tell whence it was.And Jesus said unto them, Neither tell I you by what authority I do these things.King James Version (1769), domaine public — texte : eBible.org -
PER290
The parable of the two sons
The parable of the two sons (Matt 21,28-32), recorded only by Matthew, takes place in the Temple of Jerusalem during Jesus’ last week. It contrasts two attitudes: promising without acting versus refusing and then obeying. Jesus unmasks the hypocrisy of the religious leaders and announces that repentant sinners enter the Kingdom ahead of them. A universal call to humility and sincere repentance.
Luke 18.9-14 (King James Version) :And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:Two men went up into the temple to pray; the one a Pharisee, and the other a publican.The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.I fast twice in the week, I give tithes of all that I possess.And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.King James Version (1769), domaine public — texte : eBible.org -
PER291
The parable of the vinedressers
The parable of the vinedressers (Matt 21.33-46; Mark 12.1-12; Luke 20.9-19), spoken on Holy Tuesday in the courtyard of the Temple, illustrates the history of salvation allegorically: God sends prophets and then his Son, whom the religious leaders reject and kill. The vineyard is transferred to the Church, without however closing the door to the Jewish people, who can enter into the faith.
Luke 20.9-19 (King James Version) :Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.And again he sent a third: and they wounded him also, and cast him out.Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.King James Version (1769), domaine public — texte : eBible.org -
PER292
The parable of the wedding feast
The parable of the wedding feast (Mt 22,1-14; Lk 14,15-24) teaches that God invites all people into His Kingdom, but that rejecting this invitation brings a grave judgment. Spoken in the Temple of Jerusalem on the Tuesday of Passion Week, it prophetically announces the destruction of Jerusalem in AD 70. The man without a wedding garment reminds us that entering the Kingdom requires a genuine spiritual transformation, received by faith in Christ.
Matthew 22.1-14 (King James Version) :And Jesus answered and spake unto them again by parables, and said,The kingdom of heaven is like unto a certain king, which made a marriage for his son,And sent forth his servants to call them that were bidden to the wedding: and they would not come.Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.But they made light of it, and went their ways, one to his farm, another to his merchandise:And the remnant took his servants, and entreated them spitefully, and slew them.But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.And when the king came in to see the guests, he saw there a man which had not on a wedding garment:And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.For many are called, but few are chosen.King James Version (1769), domaine public — texte : eBible.org -
PER293
The questions of the foreigners to the Messiah Jesus
An episode unique to John (John 12.20-50), set on Holy Tuesday in the Court of the Gentiles. Some Greeks ask to see Jesus, which triggers the announcement of the hour of his glorification. Through the image of the grain of wheat, Jesus reveals that his death is the source of universal life. The cross is presented as a glorious lifting up that draws all people to him, opening salvation to all nations.
John 17.1 (King James Version) :These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:King James Version (1769), domaine public — texte : eBible.org -
PER294
The questions of the Pharisees and the Herodians
The Pharisees and Herodians try to trap Jesus by asking him whether one should pay the tax to Caesar. His answer — “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” — foils the trap and establishes the fundamental distinction between civil authority and divine sovereignty, reminding us that man, who bears the image of God, belongs wholly to him.
Matthew 22.15-22 (King James Version) :Then went the Pharisees, and took counsel how they might entangle him in his talk.And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?Shew me the tribute money. And they brought unto him a penny.And he saith unto them, Whose is this image and superscription?They say unto him, Cæsar’s. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.When they had heard these words, they marvelled, and left him, and went their way.King James Version (1769), domaine public — texte : eBible.org -
PER295
The questions of the Pharisees and the Herodians
In the Temple of Jerusalem, the Sadducees try to trap Jesus with a question about the resurrection involving a woman who had seven husbands. Jesus answers by revealing their ignorance of the Scriptures and of the power of God: in the life to come, people no longer marry. He proves the resurrection from the Torah by quoting Exodus 3.6: God is the God of the living, not of the dead. His adversaries are reduced to silence.
Mark 1.22 (King James Version) :And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.King James Version (1769), domaine public — texte : eBible.org -
PER296
The questions of the teachers of the law
During the last week before his Passion, Jesus is questioned by teachers of the Law about the greatest commandment. He sums up the whole Law in two principles: loving God and loving one’s neighbor. A sincere scribe acknowledges the rightness of this answer, and Jesus tells him that he is not far from the Kingdom. The article nuances the view of Pharisaism and invites a faith lived in love rather than in legalism.
Luke 23.50-51 (King James Version) :And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:(The same had not consented to the counsel and deed of them;) he was of Arimathæa, a city of the Jews: who also himself waited for the kingdom of God.King James Version (1769), domaine public — texte : eBible.org -
PER297
The Messiahship of Jesus
At the Temple court in Jerusalem, on the Tuesday before his Passion, Jesus questions the Pharisees about the identity of the Messiah. Citing Psalm 110, he reveals that the Messiah is both Son of David according to the flesh and eternal Lord according to his divinity, confounding his opponents, who are left without an answer. A fundamental Christological statement about the dual nature of Jesus.
Mark 12.35-37 (King James Version) :And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David?For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly.King James Version (1769), domaine public — texte : eBible.org -
PER298
Indictment Against the Religious Leaders
In the courtyard of the Temple in Jerusalem, on the Wednesday before his Passion, Jesus delivers a severe indictment against the scribes and the Pharisees. Through eight proclamations of ‘Woe to you!’, he denounces their hypocrisy, their pride and their outward show of religion, while expressing deep sorrow over Jerusalem. He calls his disciples to a genuine, humble faith that serves others.
Luke 20.45-47 (King James Version) :Then in the audience of all the people he said unto his disciples,Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;Which devour widows’ houses, and for a shew make long prayers: the same shall receive greater damnation.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 -
PER300
The unbelief of the Jews
Pericope 300 deals with the unbelief of the Jews in the face of the signs performed by Jesus, an episode reported only by John (Jn 12,37-50), set in the Temple of Jerusalem on Wednesday, 30 March AD 33. In contrast, the poor widow's gift illustrates genuine faith. Jesus overturns human criteria: true generosity is measured not by the quantity given but by the disposition of the heart, offering to God all that one is.
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 -
PER301
The eschatological discourse on the Mount of Olives
Analysis of Jesus’ eschatological discourse on the Mount of Olives, based on the Gospels. Jesus speaks of the destruction of the Temple and the coming of the end times, revealing his prophetic abilities and the continuity of his mission after the crucifixion. Intended for readers who wish to deepen their theological understanding.
John 12.37-50 (King James Version) :But though he had done so many miracles before them, yet they believed not on him:That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?Therefore they could not believe, because that Esaias said again,He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.These things said Esaias, when he saw his glory, and spake of him.Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:For they loved the praise of men more than the praise of God.Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.And he that seeth me seeth him that sent me.I am come a light into the world, that whosoever believeth on me should not abide in darkness.And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.King James Version (1769), domaine public — texte : eBible.org -
PER302
The parable of the fig tree
The article analyzes the parable of the fig tree, in which Jesus teaches spiritual vigilance regarding the signs of the times. The events signaling the approach of the Kingdom are seen not as threats but as a call to preparation and faith. The stability of Jesus’ words in the face of the transient nature of the world is emphasized.
1 Thessalonians 5.6 (King James Version) :Therefore let us not sleep, as do others; but let us watch and be sober.King James Version (1769), domaine public — texte : eBible.org -
PER303
Encouragement to Vigilance
This article studies Jesus' call to vigilance, delivered on the Mount of Olives, stressing the uncertainty of his return and the need for an active and faithful watchfulness on the part of believers.
Mark 13.32-37 (King James Version) :But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.Take ye heed, watch and pray: for ye know not when the time is.For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:Lest coming suddenly he find you sleeping.And what I say unto you I say unto all, Watch.King James Version (1769), domaine public — texte : eBible.org -
PER304
Parable of the Faithful Servant
This article examines the parable of the faithful servant, stressing the importance of faithfulness and vigilance while awaiting the Lord's return, which is certain but unpredictable.
1 Corinthians 4.1-5 (King James Version) :Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.Moreover it is required in stewards, that a man be found faithful.But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self.For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.King James Version (1769), domaine public — texte : eBible.org -
PER305
Parable of the Ten Virgins
The parable of the ten young women teaches the importance of spiritual preparation for the Lord's return, illustrating two possible outcomes: being ready and entering with the Bridegroom, or arriving too late and finding the door shut.
Revelation 3.1-3 (King James Version) :And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.King James Version (1769), domaine public — texte : eBible.org -
PER306
Parable of the Servants and the Rewards, the Talents
The article deals with Jesus' parable of the talents, illustrating the importance of faithfully managing gifts in the service of God while awaiting his return.
Matthew 25.14-30 (King James Version) :For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.Then he that had received the five talents went and traded with the same, and made them other five talents.And likewise he that had received two, he also gained other two.But he that had received one went and digged in the earth, and hid his lord’s money.After a long time the lord of those servants cometh, and reckoneth with them.And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.Take therefore the talent from him, and give it unto him which hath ten talents.For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.King James Version (1769), domaine public — texte : eBible.org -
PER307
The Judgment of the Nations
The article analyzes the judgment of the nations in Matthew 25:31-46, where the Son of Man separates the sheep from the goats according to their actions. It emphasizes responsibility and divine justice, and calls for concrete acts of love.
Romans 2.6-8 (King James Version) :Who will render to every man according to his deeds:To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,King James Version (1769), domaine public — texte : eBible.org -
PER308
The plot against the Messiah Jesus
The plot against Jesus is devised by the religious authorities before the Passover, with Judas’s help. Caiaphas convenes the Sanhedrin to condemn Jesus, regarded as a threat, by using false witnesses. Pilate is informed so as to facilitate the arrest on the Mount of Olives.
Mark 14.1-2 (King James Version) :After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.But they said, Not on the feast day, lest there be an uproar of the people.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER309
Preparation of the Passover
This article focuses on Jesus and his disciples preparing the Passover. It explores the biblical accounts of this moment, the merging of the Passover and Unleavened Bread festivities, and the practical adaptations of traditional practices in the face of the influx of worshippers in Jerusalem.
Luke 22.7-13 (King James Version) :Then came the day of unleavened bread, when the passover must be killed.And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.And they said unto him, Where wilt thou that we prepare?And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?And he shall shew you a large upper room furnished: there make ready.And they went, and found as he had said unto them: and they made ready the passover.King James Version (1769), domaine public — texte : eBible.org -
PER310
The last meal before the crucifixion
This article explores Jesus’ “last meal,” highlighting his institution of the Lord’s Supper. It takes place on Thursday evening before the crucifixion, in the house of Mary in Jerusalem. The Gospels record this meal as symbolically significant, with Judas leaving to betray him. The meal is crucial to Christian identity.
Luke 24.41-43 (King James Version) :And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?And they gave him a piece of a broiled fish, and of an honeycomb.And he took it, and did eat before them.King James Version (1769), domaine public — texte : eBible.org -
PER311
Judas Iscariot, the traitor, is identified
This article explores the betrayal of Judas Iscariot at the last Passover meal with Jesus. By analyzing the Gospel accounts, it highlights the disciples’ reactions and the theological implications of this crucial event in Jerusalem.
Mark 14.18-21 (King James Version) :And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I?And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish.The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.King James Version (1769), domaine public — texte : eBible.org -
PER312
Dispute among the Disciples over Preeminence
The article analyzes a scene from the Gospels in which Jesus’ disciples argue about who is the greatest, revealing their attachment to an earthly understanding of the Kingdom of God. Jesus teaches that true greatness lies in selfless service. This account illustrates the inverted spiritual values of Christianity.
Mark 9.33-34 (King James Version) :And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?But they held their peace: for by the way they had disputed among themselves, who should be the greatest.King James Version (1769), domaine public — texte : eBible.org -
PER313
Jesus the Messiah washes the feet of his disciples
This article examines Jesus’ washing of the disciples’ feet, a singular act recounted by John, symbolizing the reversal of human values and illustrating Jesus’ central message: to serve out of love. This event, set in Jerusalem during the last Passover meal, reveals to his disciples the true mission of Jesus by anticipating his crucifixion.
Mark 14.22-25 (King James Version) :And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body.And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it.And he said unto them, This is my blood of the new testament, which is shed for many.Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.King James Version (1769), domaine public — texte : eBible.org -
PER314
The Institution of the Lord’s Supper
This article presents the Lord’s Supper as a key moment, when Jesus transforms the Passover meal into a symbol of his ultimate sacrifice, announcing a new spiritual covenant for the forgiveness of sins.
Romans 6.22-23 (King James Version) :But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.King James Version (1769), domaine public — texte : eBible.org -
PER315
The Departure of Judas Iscariot
The article explores the dramatic departure of Judas Iscariot during the last Passover meal, described essentially in the Gospel of John. This moment, steeped in symbolism, marks the progress of the redemptive drama leading to the arrest of Jesus, highlighting the complexity of Jesus' gesture of offering bread to Judas, at once an act of grace and of judgment.
John 13.18 (King James Version) :I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.King James Version (1769), domaine public — texte : eBible.org -
PER316
Peter’s denial foretold
The article explores Jesus’ prediction of Peter’s denial, highlighting the differences between the Gospel accounts and Jesus’ compassion for Peter’s human weakness.
Matthew 26.31-35 (King James Version) :Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.But after I am risen again, I will go before you into Galilee.Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.King James Version (1769), domaine public — texte : eBible.org -
PER317
Peter and another disciple offer to defend their Master
The article deals with the reaction of Peter and the disciples to the announcement of Jesus’ death. Misreading the message, they consider an earthly solution to a spiritual issue. The text explains how the Messiah’s mission is revealed through the crucifixion, finally leading the disciples to grasp its true meaning. The moment captured here shows the journey from incomprehension to genuine faith.
John 3.16 (King James Version) :For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.King James Version (1769), domaine public — texte : eBible.org -
PER318
The Way to Heaven
The article deciphers John 14.1-15, where Jesus comforts his disciples by promising to prepare a place for them with the Father. It stresses his unique mediation and his unity with God, while promising the Holy Spirit to guide the apostles.
Luke 22.14-18 (King James Version) :And when the hour was come, he sat down, and the twelve apostles with him.And he said unto them, With desire I have desired to eat this passover with you before I suffer:For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.King James Version (1769), domaine public — texte : eBible.org -
PER319
The Promise of the Holy Spirit
The article examines Jesus’ promise of the Holy Spirit in John 14.16-31. Jesus prepares his disciples for his departure, promising the Spirit of truth as the living bond between Christ and the Church. This text illustrates Jesus’ perfect obedience to the divine plan and his love shown by sending the Comforter.
John 18.28 (King James Version) :Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.King James Version (1769), domaine public — texte : eBible.org -
PER320
The vine and the branches
The article “PER320 - The Vine and the Branches” explores Jesus’ teaching in John 15:1-17, using the image of the vine and the branches to illustrate the relationship with his disciples. Jesus presents himself as the source of true spiritual fruitfulness, calling for a reciprocal union centered on love and obedience.
John 13.30 (King James Version) :He then having received the sop went immediately out: and it was night.King James Version (1769), domaine public — texte : eBible.org -
PER321
Personal conversation with his disciples
The article analyzes Jesus' last interactions with his disciples, highlighting their spiritual transformation through divine revelation. Jesus calls them friends, not servants, emphasizing the importance of love and of the divine mission. The account invites us to see election and mission in theological continuity.
Exodus 33.11 (King James Version) :And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.King James Version (1769), domaine public — texte : eBible.org -
PER322
Warning About Persecution
The article explains Jesus’ warning to his disciples about the inevitable persecution they will face. Drawing on the Gospels, it shows that this hatred is bound up with their belonging to Christ. Yet Jesus promises the support of the Holy Spirit to help them go through these trials.
John 15.18-27 (King James Version) :If the world hate you, ye know that it hated me before it hated you.If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.But all these things will they do unto you for my name’s sake, because they know not him that sent me.If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.He that hateth me hateth my Father also.If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:And ye also shall bear witness, because ye have been with me from the beginning.King James Version (1769), domaine public — texte : eBible.org -
PER323
Jesus the Messiah comforts his disciples
In John 16.5-15, Jesus comforts his disciples, promising the Holy Spirit to guide them into the truth after his departure. This important passage highlights the mission of the Spirit: to convict of sin, of righteousness and of judgment, while ensuring the continuity of Jesus' teachings.
Luke 22.14-18 (King James Version) :And when the hour was come, he sat down, and the twelve apostles with him.And he said unto them, With desire I have desired to eat this passover with you before I suffer:For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.King James Version (1769), domaine public — texte : eBible.org -
PER324
Jesus the Messiah speaks of his coming death
The article deals with the passage in which Jesus announces his coming death, giving his disciples words of comfort and assurance of victory over evil through the resurrection.
John 20.20 (King James Version) :And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.King James Version (1769), domaine public — texte : eBible.org -
PER325
The farewell prayer: Jesus the Messiah prays for himself
This article focuses on Jesus’ farewell prayer in the Gospel of John. Before his crucifixion, he prays aloud for his disciples according to the divine plan. Set in Jerusalem, the scene reveals the unity between Jesus and God, offering a solid testimony to strengthen the disciples’ faith. This prayer highlights Jesus’ awareness of the events to come and his commitment to his redemptive mission.
John 17.4 (King James Version) :I have glorified thee on the earth: I have finished the work which thou gavest me to do.King James Version (1769), domaine public — texte : eBible.org -
PER326
The Messiah Jesus and his disciples sing the psalms
The article examines the singing of the psalms by Jesus and his disciples after the Passover. Rooted in Jewish tradition, this moment takes on a particular spiritual significance for Jesus, as a prelude to his crucifixion.
Mark 14.26 (King James Version) :And when they had sung an hymn, they went out into the mount of Olives.King James Version (1769), domaine public — texte : eBible.org -
PER327
Departure for the Mount of Olives
The article examines the departure of Jesus and his disciples for the Mount of Olives after the Last Supper, where, after singing the psalms, they head to a place full of prophetic significance, near the site of the future crucifixion.
Luke 22.39 (King James Version) :And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.King James Version (1769), domaine public — texte : eBible.org -
PER328
Stop at Gethsemane
The article ‘PER328 - Stop at Gethsemane’ explores the meaning of the Gethsemane episode in the Gospels. It highlights Jesus’ suffering and prayer before his arrest and interprets this moment as a lesson on prayer and submission to the divine will.
Luke 22.39-46 (King James Version) :And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.And when he was at the place, he said unto them, Pray that ye enter not into temptation.And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.And there appeared an angel unto him from heaven, strengthening him.And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.King James Version (1769), domaine public — texte : eBible.org -
PER329
The struggle in prayer
The article analyzes Jesus' prayer in Gethsemane, illustrating his human suffering and his submission to the divine will. It highlights the historical and scriptural context of the event, offering a theological reflection on Jesus' redemptive mission and the exhortation to watch and pray in times of trial.
Hebrews 5.7-8 (King James Version) :Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;Though he were a Son, yet learned he obedience by the things which he suffered;King James Version (1769), domaine public — texte : eBible.org -
PER330
The band led by Judas Iscariot arrives
This article deals with the arrest of Jesus by Judas Iscariot in the garden of Gethsemane, as described in the Gospels. It analyzes the context and implications of this key event in the passion of Jesus, exploring the accounts of Matthew, Mark, Luke and John.
Matthew 26.47-56 (King James Version) :And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.And forthwith he came to Jesus, and said, Hail, master; and kissed him.And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?But how then shall the scriptures be fulfilled, that thus it must be?In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.King James Version (1769), domaine public — texte : eBible.org -
PER331
The arrest
This article deals with the arrest of Jesus in the garden of Gethsemane as related in the Gospels. It highlights Judas's betrayal and the soldiers' reaction to Jesus' declaration, revealing his mastery of the situation.
John 18.4-9 (King James Version) :Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.As soon then as he had said unto them, I am he, they went backward, and fell to the ground.Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.King James Version (1769), domaine public — texte : eBible.org -
PER332
The rebellion of the disciple Peter and the healing of Malchus
This article explores the arrest of Jesus at Gethsemane, where Peter, in an impulsive gesture, cuts off Malchus's ear. Jesus calms the situation by healing Malchus, thereby underlining his divine mission and rejecting violence, in keeping with the Scriptures. He shows his control and divine love even toward those who arrest him.
Mark 14.47-49 (King James Version) :And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.King James Version (1769), domaine public — texte : eBible.org -
PER333
The words of Jesus the Messiah to the crowd at the arrest
This article examines the arrest of Jesus in the garden of Gethsemane, highlighting his serenity and his willingness to fulfill the divine plan. Through his words, he exposes the contradictions of the religious authorities and underscores his mastery of the situation, revealing his redemptive mission out of love for humanity.
Matthew 26.55 (King James Version) :In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.King James Version (1769), domaine public — texte : eBible.org -
PER334
The Flight of the Disciples
The article examines the disciples’ flight at the arrest of Jesus, stressing their fear and the calm of Jesus. It details the arrest in the Garden of Gethsemane, the interpretation of the Gospels, and the contrast between the disciples’ panic and the sovereignty of Jesus.
Matthew 26.31 (King James Version) :Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.King James Version (1769), domaine public — texte : eBible.org -
PER335
The Presentation before the Former High Priest Anna
The article explores Jesus’ appearance before Anna, the former high priest, explaining his lasting influence and the political stakes of the event. John provides these details to show the interconnection between religious and political interests in the trial of Jesus.
Matthew 26.47 (King James Version) :And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.King James Version (1769), domaine public — texte : eBible.org -
PER336
The transfer to the incumbent High Priest, Caiaphas
The article analyzes the transfer of Jesus to Caiaphas, highlighting the planning of the Jewish authorities to secure a swift condemnation, with a semblance of legality. Several appendices shed light on the historical context, and the Gospels describe the events in detail.
Matthew 26.57 (King James Version) :And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.King James Version (1769), domaine public — texte : eBible.org -
PER337
The Apostles Peter and John in the courtyard of Caiaphas’ house
This article recounts the dramatic scene of the apostles Peter and John following Jesus into the courtyard of Caiaphas, revealing their faithfulness and frailty at the heart of Jesus’ passion. The biblical references describe their attempt to stay close to Jesus despite the fear of repercussions. This moment symbolizes a key point of the Gospels, highlighting human nature in the face of the divine mission.
Luke 22.54-55 (King James Version) :Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off.And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.King James Version (1769), domaine public — texte : eBible.org -
PER338
The presentation before the Sanhedrin
This article analyzes the presentation of Jesus before the Sanhedrin prior to his crucifixion according to the Gospels, setting out the violation of Jewish law by a night trial. Strategically orchestrated by Caiaphas to avoid the crowd, this judgment illustrates key theological and historical issues.
John 18.19-24 (King James Version) :The high priest then asked Jesus of his disciples, and of his doctrine.Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?Now Annas had sent him bound unto Caiaphas the high priest.King James Version (1769), domaine public — texte : eBible.org -
PER339
The abuse begins
The article deals with the mistreatment inflicted on Jesus before the crucifixion, centered on the interpretation of the Gospel accounts. It explores how the Sanhedrin manipulated the accusations to obtain the support of the Roman authorities, turning a religious accusation into political sedition.
Luke 22.66 (King James Version) :And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,King James Version (1769), domaine public — texte : eBible.org -
PER340
The Denial of the Apostle Peter, Accompanied by the Apostle John
This article describes the denial of the Apostle Peter as recounted in the Gospels, when he denies his Master Jesus three times. The article highlights the precise circumstances of this event and explores the role of the apostle John. By setting the different versions of the Gospels side by side, this tragic moment is analyzed in depth within the historical and religious context of the time.
John 18.17-27 (King James Version) :Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not.And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.The high priest then asked Jesus of his disciples, and of his doctrine.Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?Now Annas had sent him bound unto Caiaphas the high priest.And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?Peter then denied again: and immediately the cock crew.King James Version (1769), domaine public — texte : eBible.org -
PER341
The presentation to Pontius Pilate
Pericope PER341 reconstructs the presentation of Jesus before Pontius Pilate on Friday morning, around 6:45 a.m., after his nighttime condemnation by the Sanhedrin. Cross-referencing Matthew, Mark, Luke and John, the article analyzes the precise chronology, the role of Caiaphas, the refusal of the religious leaders to enter the Praetorium, and the dialogue between Jesus and Pilate, the only one empowered to pronounce a capital sentence.
Luke 22.61-62 (King James Version) :And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.And Peter went out, and wept bitterly.King James Version (1769), domaine public — texte : eBible.org -
PER343
Presentation to “king” Antipas
Jesus is sent by Pilate before Herod Antipas, tetrarch of Galilee, who is in Jerusalem. Fascinated by the spectacular, Herod hopes for a miracle but meets with Jesus’ total silence. Offended, he mocks him, puts a splendid robe on him and sends him back to Pilate. Ironically, this episode reconciles Pilate and Herod. Only Luke reports this appearance (Luke 23.6-12), which took place around 7:30 a.m. on the Friday morning of the Passion.
Luke 23.6-12 (King James Version) :When Pilate heard of Galilee, he asked whether the man were a Galilæan.And as soon as he knew that he belonged unto Herod’s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.Then he questioned with him in many words; but he answered him nothing.And the chief priests and scribes stood and vehemently accused him.And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.King James Version (1769), domaine public — texte : eBible.org -
PER344
The return before Pontius Pilate
Pericope PER344 analyzes Jesus’ return before Pontius Pilate after his appearance before Herod Antipas, an episode reported only by Luke. Pilate, finding no fault deserving death under Roman law, tries to resist the pressure of the Jewish religious leaders. The article offers a precise chronological reconstruction of the morning of the Friday of the Passion and raises the linguistic question of the exchanges between Jesus and Pilate, which were most likely held in Greek.
Luke 23.6-12 (King James Version) :When Pilate heard of Galilee, he asked whether the man were a Galilæan.And as soon as he knew that he belonged unto Herod’s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.Then he questioned with him in many words; but he answered him nothing.And the chief priests and scribes stood and vehemently accused him.And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.King James Version (1769), domaine public — texte : eBible.org -
PER345
The release of a prisoner
During the trial of Jesus before Pontius Pilate, the Roman governor tries to use the Passover custom of releasing a prisoner in order to avoid condemning Jesus. He offers the crowd a choice between Jesus and Barabbas, a notorious criminal, convinced that the people will make the right choice. His wife's intervention strengthens his hesitation. This scene, attested by all four gospels, illustrates the manipulation by the religious authorities and theologically prefigures redemptive substitution.
John 19.15 (King James Version) :But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar.King James Version (1769), domaine public — texte : eBible.org -
PER346
The relentlessness of the Sanhedrin, official condemnation
PER346 analyzes the official condemnation of Jesus by Pontius Pilate under the relentless pressure of the Sanhedrin. In Jerusalem, on Friday morning, the crowd, manipulated by the religious leaders, demands crucifixion. Pilate, politically trapped, yields despite the absence of any valid charge. The study addresses the irregularities of the trial and the chronological question of the 'sixth hour' in John 19.14, through a synoptic approach to the four Gospels.
Matthew 27.22 (King James Version) :Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.King James Version (1769), domaine public — texte : eBible.org -
PER347
The various abuses and the flogging
PER347 analyzes the scourging and the abuse inflicted on Jesus in the praetorium of Pontius Pilate, on the Friday morning of the Passion. A standardized Roman practice preceding crucifixion, this punishment is accompanied by the soldiers’ mockery (crown of thorns, purple robe). The article compares the accounts of Matthew, Mark, Luke and John in a synoptic approach, highlighting Roman institutional violence and the dignity Jesus retained despite the outrages.
John 19.1-16 (King James Version) :Then Pilate therefore took Jesus, and scourged him.And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,And said, Hail, King of the Jews! and they smote him with their hands.Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.When Pilate therefore heard that saying, he was the more afraid;And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cæsar’s friend: whosoever maketh himself a king speaketh against Cæsar.When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar.Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.King James Version (1769), domaine public — texte : eBible.org -
PER348
Pilate’s Efforts to Save Jesus
The pericope PER348 examines Pontius Pilate’s repeated attempts to save Jesus during the trial before the praetorium in Jerusalem, on a Friday morning. Based mainly on John 19.4-15, it traces the political and religious pressures that lead Pilate to condemn Jesus despite his conviction of his innocence. This passage reveals the tension between justice, political power and religious authority during the Passion of Christ.
Luke 23.23 (King James Version) :And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.King James Version (1769), domaine public — texte : eBible.org -
PER350
The way to Mount Golgotha, help from Simon of Cyrene
PER350 examines Jesus’ journey to Mount Golgotha, from Pilate’s praetorium. Weakened by the scourging, Jesus can no longer carry his cross alone. Simon of Cyrene is pressed into service by the soldiers. Luke mentions weeping women in the crowd, while Matthew reports Jesus’ refusal of a drink meant to dull the pain. Mark identifies Simon as the father of Alexander and Rufus, figures known to the early Christian communities. A synopsis of Matthew, Mark and Luke sheds light on this episode, which immediately precedes the crucifixion, dated to Friday morning around 9 o’clock.
John 19.17 (King James Version) :And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:King James Version (1769), domaine public — texte : eBible.org -
PER351
Words to the women
On the road to Golgotha, Jesus speaks to the women of Jerusalem who are weeping for him. Far from focusing on his own suffering, he prophetically warns them of a terrible judgment about to fall on the city. An episode unique to Luke, it reveals Jesus as a great prophet, concerned to the very end with the salvation of others, and announces the destruction of Jerusalem in AD 70.
Mark 15.20-41 (King James Version) :And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.And they gave him to drink wine mingled with myrrh: but he received it not.And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.And it was the third hour, and they crucified him.And the superscription of his accusation was written over, THE KING OF THE JEWS.And with him they crucify two thieves; the one on his right hand, and the other on his left.And the scripture was fulfilled, which saith, And he was numbered with the transgressors.And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days,Save thyself, and come down from the cross.Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.And when the sixth hour was come, there was darkness over the whole land until the ninth hour.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?And some of them that stood by, when they heard it, said, Behold, he calleth Elias.And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.And Jesus cried with a loud voice, and gave up the ghost.And the veil of the temple was rent in twain from the top to the bottom.And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER352
The Crucifixion
Pericope PER352 analyzes the crucifixion of Jesus on Mount Golgotha through the four Gospels. It places the event around 9 a.m. on a Friday morning, examines the fulfillment of prophecies (Isaiah 53,12; Psalm 22,19), the technical details of the crucifixion, the royal inscription and the mockery of the witnesses. A rigorous synoptic reading that links history, chronology and theology.
John 19.19 (King James Version) :And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.King James Version (1769), domaine public — texte : eBible.org -
PER353
The division of the garments and the mockery
The passage PER353 analyzes the division of Jesus’ garments and the mockery during his crucifixion at Golgotha. The four Gospels agree on this episode: the soldiers cast lots for the seamless tunic, fulfilling Psalm 22.19. Luke reports Jesus’ prayer of forgiveness for his executioners, Mark his cry of abandonment, and Matthew the taunts of the passersby and the religious leaders. This synoptic article brings out the theological richness of each Gospel account.
John 19.25 (King James Version) :Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.King James Version (1769), domaine public — texte : eBible.org -
PER354
The dialogue with the two criminals beside him
Pericope 354 analyzes the unique dialogue reported by Luke between Jesus and the two criminals crucified beside him (Lk 23,39-43). One mocks Jesus; the other acknowledges his guilt, affirms Jesus' innocence and asks to be welcomed into his kingdom. Jesus promises him paradise “today.” This passage reveals a central theological paradox: Jesus saves from the cross, displaying a spiritual authority precisely where everything seems to contradict it.
Mark 15.24 (King James Version) :And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.King James Version (1769), domaine public — texte : eBible.org -
PER355
Jesus' dialogue with John and the women
At the foot of the cross, Jesus entrusts his mother Mary to John, the beloved disciple (John 19.25-27). As the only gospel to report this scene, John stresses the courageous presence of the women and of John at Golgotha. This dialogue reveals a twofold significance: human, as Jesus fulfills his filial responsibilities, and spiritual, as he establishes a new family founded on faith rather than blood. John obeys immediately, bearing witness to his faithfulness.
Luke 23.49 (King James Version) :And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.King James Version (1769), domaine public — texte : eBible.org -
PER356
The Night at Noon
Pericope 356 analyzes the darkness that fell during the crucifixion of Jesus, from noon to 3 p.m., as reported by the three Synoptic Gospels. This cosmic event is studied in its chronological and theological dimensions: a sign of divine judgment, a prophetic fulfillment (Amos 8:9, Isaiah 53) and a modest veil over the ignominy of the cross. It precedes the last words of Jesus and his death.
Luke 23.26-49 (King James Version) :And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.And there followed him a great company of people, and of women, which also bewailed and lamented him.But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.For if they do these things in a green tree, what shall be done in the dry?And there were also two other, malefactors, led with him to be put to death.And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.And the soldiers also mocked him, coming to him, and offering him vinegar,And saying, If thou be the king of the Jews, save thyself.And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.And the sun was darkened, and the veil of the temple was rent in the midst.And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.King James Version (1769), domaine public — texte : eBible.org -
PER357
The Death of the Messiah Jesus
Pericope PER357 analyzes the death of Jesus on the cross at Golgotha, on Friday, April 1, AD 33, around 3 p.m., drawing on the four Gospel accounts. Matthew and Mark are very close; Luke reports the last words of Jesus and the reaction of the centurion; John, a direct witness, gives details of the events after his death and their prophetic fulfillment. The article includes a precise chronology of the three days and three nights according to the Jewish calendar.
Deuteronomy 21.22-23 (King James Version) :And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:Noteaccursed…: Heb. the curse of GodHis body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.King James Version (1769), domaine public — texte : eBible.org -
PER358
John's Added Details
John 19.31-37 reports details found only in his account of the events following Jesus' death: the Jewish authorities' request to have the bodies removed before the Passover Sabbath, the crurifragium applied to the robbers but not to Jesus, who was already dead, and the spear piercing his side. John, an eyewitness, attests the reality of Christ's death and the fulfillment of the Scriptures concerning the Passover Lamb.
John 19.34 (King James Version) :But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.King James Version (1769), domaine public — texte : eBible.org -
PER359
The extraordinary signs accompanying the death of Jesus
At the death of Jesus on Golgotha, several extraordinary signs occur: the veil of the Temple is torn from top to bottom, symbolizing direct access to God; an earthquake shakes the region; rocks are split and tombs are opened. These phenomena, reported mainly by Matthew, signify the end of the old covenant, the coming of a new one, and Christ's victory over death, confirmed by the confession of the Roman centurion.
Luke 23.45 (King James Version) :And the sun was darkened, and the veil of the temple was rent in the midst.King James Version (1769), domaine public — texte : eBible.org -
PER360
The disciples present at the crucifixion
PER360 analyzes the disciples present at the crucifixion of Jesus at Golgotha, comparing the four Gospels. They were mostly women — Mary the mother of Jesus, Mary Magdalene, Salome, Mary the wife of Clopas — and the apostle John, the only man mentioned. Their courage contrasts with the flight of the male disciples. Jesus entrusts his mother to John, a gesture of profound humanity. A supernatural darkness covers the scene from noon until 3 p.m., on Friday, April 1, AD 33.
Mark 15.40-41 (King James Version) :There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER361
Joseph of Arimathea asks for the body of Jesus
Joseph of Arimathea, a prominent member of the Sanhedrin and a secret disciple of Jesus, courageously asks Pilate to release the body of the Crucified One. Accompanied by Nicodemus, he arranges a dignified burial in his own new tomb, before the Sabbath begins. This episode, attested by all four Gospels, illustrates the passage from discretion to a public act of faith at the very moment when the closest disciples remain in hiding.
Luke 23.44 (King James Version) :And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.King James Version (1769), domaine public — texte : eBible.org -
PER362
Joseph of Arimathea and Nicodemus place the body of Jesus in the tomb
Joseph of Arimathea and Nicodemus, two members of the Sanhedrin favorable to Jesus, bury his body on Friday, April 1, AD 33, before the Sabbath. Nicodemus brings a large quantity of spices, and Joseph provides his new tomb. Their courageous and public act, carried out according to Jewish rites, gives the Messiah's burial a royal and honorable dimension, marking their emergence from discretion after the crucifixion.
2 Chronicles 16.14 (King James Version) :And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the apothecaries’ art: and they made a very great burning for him.King James Version (1769), domaine public — texte : eBible.org -
PER363
The visit of the Sanhedrin's representatives to Pilate
An episode found only in Matthew, this passage recounts the visit of the Sanhedrin's representatives to Pilate on Saturday morning to obtain a guard for the tomb of Jesus. Fearing a rumor of resurrection, they have the sepulcher sealed. Pilate, a pragmatist, yields to their request. This episode reveals the tensions between the Jewish religious leadership and Roman authority, and directly prepares the account of the resurrection.
Matthew 27.57-61 (King James Version) :When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was Jesus’ disciple:He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.And when Joseph had taken the body, he wrapped it in a clean linen cloth,And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.King James Version (1769), domaine public — texte : eBible.org
Reliability of the Scriptures and other doctrinal topics
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CHR009
The debate over the date of Jesus’ death
The article analyzes the proposed dates of Jesus’ death, 7 April AD 30 and 1 April AD 33, based on the Gospels, history, and astronomical calculations.
Daniel 9.24-27 (King James Version) :Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.King James Version (1769), domaine public — texte : eBible.org -
CHR010
The chronology of the life of Jesus, conclusion
The article closes a series on the chronology of Jesus, adopting a minority approach in order to harmonize it with History and the Bible. It proposes a new dating of Herod's death and questions the traditional chronological choices.
Daniel 9.24-27 (King James Version) :Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
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PER364
The women go to the Tomb
Pericope 364 describes the women's departure for the tomb of Jesus early on Sunday morning, as attested by all four Gospels. Moved by their faithfulness and devotion to Jesus, they bring spices without expecting a resurrection. The study highlights their steadfastness in contrast to the failure of the apostles, their failure to understand the announcements of the resurrection, and their ignorance of the guards placed at the tomb. A rigorous synoptic analysis within the framework of the Passion and the Resurrection.
Luke 8.1-3 (King James Version) :And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.King James Version (1769), domaine public — texte : eBible.org -
PER365
The Stone Is Rolled Away, the Earthquake
On Easter morning, faithful women go to Jesus’ tomb to complete the burial care. They discover the stone rolled away and the empty tomb. The article analyzes their faithfulness in contrast with the flight of the apostles, their devotion to Jesus, and the general incomprehension in the face of the announcements of the resurrection. A synoptic approach compares Matthew, Mark, Luke and John on this foundational event.
Luke 8.2 (King James Version) :And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,King James Version (1769), domaine public — texte : eBible.org -
PER366
The Angels’ Message
The pericope PER366 analyzes the message of the angels to the women at the tomb on the Sunday morning of the resurrection. Comparing Matthew, Mark and Luke, it examines the differences in the number of angels, the vocabulary used, and the place of the women as the first witnesses. These variations reflect the evangelists’ editorial freedom and are indicators of the historical authenticity of the resurrection account.
Genesis 19.1 (King James Version) :And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;King James Version (1769), domaine public — texte : eBible.org -
PER367
The Women Warn the Disciples
Pericope 367 examines the moment when the women warn the disciples of the resurrection, comparing Matthew 28.8, Mark 16.9-11, Luke 24.9-11 and John 20.2. A notable divergence appears: Mary Magdalene seems unaware of the angels’ message, unlike the other women. The hypothesis that Mary left early, before the angelic appearance, makes it possible to harmonize the accounts and to explain her persistent incomprehension before the empty tomb.
Luke 24.9-11 (King James Version) :And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.And their words seemed to them as idle tales, and they believed them not.King James Version (1769), domaine public — texte : eBible.org -
PER368
The Reaction of Peter and John
Pericope 368 examines the reaction of Peter and John after Mary Magdalene's testimony about the empty tomb. The two apostles run to the sepulchre, discover the burial linens and the folded face cloth, but do not yet grasp the reality of the resurrection. The article harmonizes the accounts of Luke 24.12 and John 20.3-12, distinguishes two successive announcements to the disciples, and highlights the initial lack of understanding in the face of Jesus' prophecies about his resurrection.
Luke 24.6 (King James Version) :He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,King James Version (1769), domaine public — texte : eBible.org -
PER370
First Appearance of the Messiah Jesus to Mary Magdalene
Pericope PER370 analyzes the first appearance of the risen Christ to Mary Magdalene, on the morning of Sunday, April 3, AD 33, near the tomb in Jerusalem. Reported mainly by John (Jn 20,11-18) and confirmed by Mark (Mk 16,9), this encounter reveals Mary’s initial ignorance of the resurrection, her mistaking Jesus for a gardener, and the distinctive nature of the Easter appearances. The article adopts a rigorous synoptic method by comparing the Gospels.
John 20.12-13 (King James Version) :And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.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.
Matthew 28.2-4 (King James Version) :And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.His countenance was like lightning, and his raiment white as snow:And for fear of him the keepers did shake, and became as dead men.King James Version (1769), domaine public — texte : eBible.org -
PER372
The Appearance of the Messiah Jesus to Peter
The appearance of the risen Jesus to Simon Peter is attested by Luke 24.34 and 1 Corinthians 15.3-5, but no evangelist describes its content. Set on Sunday, April 3, AD 33, after the appearances to the women and before that to the Emmaus disciples, this private encounter appears to be a personal reconciliation between Jesus and Peter after his denial. Peter would thus have been the first apostle to see the risen Lord.
Luke 24.33-35 (King James Version) :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 -
PER373
The guards warn the Jewish authorities
Matthew 28.11-15 reports that the tomb guards, unwitting witnesses of the resurrection, went to the Jewish authorities. The latter bribed them to spread the claim that the disciples had stolen the body. The article analyzes the apologetic value of this testimony from outside the Christian circle and the contradictions of the official version, noting that this episode, found only in Matthew, fits within the Easter chronology of Sunday, April 3, AD 33.
Matthew 28.11-15 (King James Version) :Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,Saying, Say ye, His disciples came by night, and stole him away while we slept.And if this come to the governor’s ears, we will persuade him, and secure you.So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.King James Version (1769), domaine public — texte : eBible.org
Chronology
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CHR001
The prophet Daniel
The article examines the figure of the prophet Daniel in a series of chronological studies on the life of Jesus. It focuses on Daniel’s prophecy of the seventy weeks and discusses its historical and interpretive implications, while also exploring the context of the reign of King Josiah.
Isaiah 39.5-7 (King James Version) :Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts:Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD.And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.King James Version (1769), domaine public — texte : eBible.org
Doctrines of the Bible
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DOC000
The Doctrines of the Bible
The biblical doctrines reveal principles of life meant to guide humanity, leading believers toward a balanced existence. Obedience to these principles bears witness to a genuine allegiance to Christ.
Psalms 8.5-7 (King James Version) :For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:All sheep and oxen, yea, and the beasts of the field;NoteAll…: Heb. Flocks and oxen all of themKing James Version (1769), domaine public — texte : eBible.org
Exorcisms
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MIR004
Healing of the possessed man in the synagogue of Capernaum
The article discusses Jesus' healing of a possessed man in Capernaum, as recounted in Mark and Luke. The unclean spirit recognizes Jesus as the Holy One of God and, at Christ's command, comes out of the man. Those present were amazed at Jesus’ authority, and his fame spread. These accounts highlight Jesus’ divine authority and healing power.
Luke 4.33-37 (King James Version) :And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out.And the fame of him went out into every place of the country round about.King James Version (1769), domaine public — texte : eBible.org -
MIR021
Healing of a mute man possessed by a demon
Le miracle de Matthieu 9.32-33 décrit la guérison d'un homme muet par Jésus, suscitant l'émerveillement de la foule. Ce texte met en lumière la puissance de Jésus sur les forces démoniaques.
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 -
MIR030
Exorcism of the epileptic boy
Cet article explique comment les trois évangiles synoptiques racontent l'exorcisme d'un garçon épileptique par Jésus après que ses disciples ont échoué. Chaque évangile met en lumière des aspects uniques tout en soulignant la puissance de Jésus sur les démons et l'importance de la foi et de la prière.
Mark 9.14-29 (King James Version) :And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.And he asked the scribes, What question ye with them?And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.And he asked his father, How long is it ago since this came unto him? And he said, Of a child.And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.Jesus said unto him, If thou canst believe, all things are possible to him that believeth.And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.But Jesus took him by the hand, and lifted him up; and he arose.And when he was come into the house, his disciples asked him privately, Why could not we cast him out?And he said unto them, This kind can come forth by nothing, but by prayer and fasting.King James Version (1769), domaine public — texte : eBible.org
Social issues
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FDS000
Facts of society
The article addresses facts of society and the teachings of Jesus, illustrating the tensions between individual freedom and spiritual security. Literary and biblical examples, such as Victor Hugo and the parable of the Prodigal Son, are used to explore these dilemmas.
Luke 15.11-32 (King James Version) :And he said, A certain man had two sons:And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.And when he had spent all, there arose a mighty famine in that land; and he began to be in want.And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,And am no more worthy to be called thy son: make me as one of thy hired servants.And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:And bring hither the fatted calf, and kill it; and let us eat, and be merry:For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.And he called one of the servants, and asked what these things meant.And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.And he was angry, and would not go in: therefore came his father out, and intreated him.And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.And he said unto him, Son, thou art ever with me, and all that I have is thine.It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.King James Version (1769), domaine public — texte : eBible.org -
FDS004
Euthanasia
The article discusses euthanasia in France, highlighting the ethical, legal and religious tensions, as well as the importance of end-of-life choices in light of biblical beliefs.
Luke 23.43 (King James Version) :And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.King James Version (1769), domaine public — texte : eBible.org
Healings
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MIR002
Healing of a royal official’s son
Jean 4,46-54 raconte la guérison du fils d'un fonctionnaire royal à Cana. Le miracle, accompli par Jésus avec une simple parole, illustre la foi et la puissance divine, renforçant la conviction du fonctionnaire et de sa famille. Cette histoire met en avant l'importance de la foi avant même de voir des miracles.
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 -
MIR005
Healing of Peter's mother-in-law
This article discusses the miracle of the healing of Peter’s mother-in-law, as recounted in Matthew, Mark, and Luke. It highlights Jesus’ healing power and his compassion for the sick, with the accounts emphasizing different aspects of this event. Jesus immediately heals Peter’s mother-in-law, and she then begins to serve them. The unique perspectives of the Gospels enrich our understanding of this miraculous act.
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 -
MIR007
The healing of a leper
This article analyzes Jesus’ healing of a leper in Mark 1:40–44 and Luke 5:12–14, highlighting the leper’s faith, Jesus’ compassion, and his divine healing power. The accounts emphasize compliance with the religious laws of the time.
Luke 5.12-14 (King James Version) :And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.King James Version (1769), domaine public — texte : eBible.org -
MIR008
Healing of the paralysed man
This article analyzes the miracle of the healing of the paralytic, as recounted in the Gospels of Matthew, Mark, and Luke. Faced with the skepticism of the scribes, Jesus demonstrates his divine authority by healing a paralytic who was lowered from a roof by his friends. This account highlights the faith of those who carried him and Christ’s ability to forgive and heal, eliciting wonder and praise from the crowd.
Luke 5.17-26 (King James Version) :And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judæa, and Jerusalem: and the power of the Lord was present to heal them.And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus.And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.King James Version (1769), domaine public — texte : eBible.org -
MIR009
Healing of the paralytic at Bethesda
Cet article discute la guérison du paralytique de Bethesda par Jésus, qui illustre la compassion et l'autorité divine de Jésus. Le miracle, survenant un jour de sabbat, incite au conflit avec les autorités juives rigides sur les lois du sabbat. Jésus, par cet acte, souligne l'importance de la foi, de la guérison spirituelle et de la rédemption au-delà des restrictions légales.
John 5.1-15 (King James Version) :After this there was a feast of the Jews; and Jesus went up to Jerusalem.Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.And a certain man was there, which had an infirmity thirty and eight years.When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.Jesus saith unto him, Rise, take up thy bed, and walk.And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.The man departed, and told the Jews that it was Jesus, which had made him whole.King James Version (1769), domaine public — texte : eBible.org -
MIR010
Guérison de l’homme à la main desséchée
L'article explore le miracle de Jésus guérissant un homme à la main desséchée, illustrant sa confrontation avec les Pharisiens sur le sens du sabbat. Les Évangiles de Matthieu, Marc et Luc relatent chacun cet événement avec des nuances, soulignant la compassion de Jésus et la rigidité des autorités religieuses.
Matthew 12.9-13 (King James Version) :And when he was departed thence, he went into their synagogue:And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.King James Version (1769), domaine public — texte : eBible.org -
MIR011
Healing of the leper
The article discusses Jesus' healing of a leper, highlighting his compassion and his observance of religious laws. The variations among the Gospel accounts enrich our understanding of this key event in Jesus' ministry.
Luke 5.12-16 (King James Version) :And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.And he withdrew himself into the wilderness, and prayed.King James Version (1769), domaine public — texte : eBible.org -
MIR012
Healing of the centurion’s servant
This article explores the healing of the centurion's servant, as recounted in the Gospels of Matthew and Luke. The centurion demonstrates exceptional faith, hoping for healing through Jesus' word. The accounts differ in the details of their interaction, highlighting the centurion’s humility and respectability and Jesus’ compassion.
Luke 7.1-10 (King James Version) :Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:For he loveth our nation, and he hath built us a synagogue.Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.And they that were sent, returning to the house, found the servant whole that had been sick.King James Version (1769), domaine public — texte : eBible.org -
MIR014
Healing of the blind and mute demon-possessed man
The article explores a miracle performed by Jesus, as recounted in Matthew 12:22–23 and Luke 11:14–15, in which he heals a man possessed by a demon. The crowd is amazed and wonders if Jesus is the Son of David, the long-awaited Messiah. Compared to Luke, Matthew emphasizes the crowd’s recognition of Jesus as the Messiah, while Luke reports accusations of collusion with Beelzebub.
Matthew 12.22-23 (King James Version) :Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.And all the people were amazed, and said, Is not this the son of David?King James Version (1769), domaine public — texte : eBible.org -
MIR015
Healing of the possessed and mute man
L'article décrit la guérison d'un homme muet par Jésus dans Luc 11.14-15, montrant sa puissance sur les démons. La foule réagit par émerveillement et scepticisme. Comparé à Matthieu 12.22-23, l'article illustre les perceptions divergentes de Jésus. Les récits soulignent son autorité divine et les tensions de son ministère.
Luke 11.14-15 (King James Version) :And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.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 -
MIR016
Jesus the Messiah calms the storm
This article examines how, in Matthew 8:23–27, Mark 4:35–41, and Luke 8:22–25, Jesus calms a storm, demonstrating his divine power. The accounts highlight the disciples’ fearful reaction and the importance of faith, with variations reflecting each evangelist’s unique perspective.
Matthew 8.23-27 (King James Version) :And when he was entered into a ship, his disciples followed him.And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.And his disciples came to him, and awoke him, saying, Lord, save us: we perish.And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!King James Version (1769), domaine public — texte : eBible.org -
MIR017
Exorcism of the demoniac of Gadara
The Exorcism at Gadara depicts Jesus casting out demons from the Gerasenes, according to Matthew, Mark, and Luke. The demons recognize Jesus as the Son of God and ask to enter a herd of pigs, which then drowns. This act demonstrates Jesus’ authority and redemptive power.
Matthew 8.28-34 (King James Version) :And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?And there was a good way off from them an herd of many swine feeding.So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.King James Version (1769), domaine public — texte : eBible.org -
MIR018
Raising of Jairus’ daughter
L'article explore la résurrection de la fille de Jaïrus et la guérison d'une femme malade par Jésus, selon les évangiles de Matthieu, Marc et Luc. L'importance de la foi dans ces récits est soulignée, ainsi que les différences et similitudes dans les détails des événements. Ces miracles illustrent la compassion de Jésus et sa puissance de guérison.
Matthew 9.18-26 (King James Version) :While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.And Jesus arose, and followed him, and so did his disciples.And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:For she said within herself, If I may but touch his garment, I shall be whole.But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise,He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.But when the people were put forth, he went in, and took her by the hand, and the maid arose.And the fame hereof went abroad into all that land.King James Version (1769), domaine public — texte : eBible.org -
MIR019
Healing of the woman with the issue of blood
L'article explore l'histoire d'une femme souffrant de saignements, guérie par sa foi en touchant le vêtement de Jésus. Cet acte manifeste la puissance de guérison et la compassion de Jésus envers ceux qui croient en lui, comme rapporté dans les Évangiles de Matthieu, Marc et Luc.
Mark 5.25-34 (King James Version) :And a certain woman, which had an issue of blood twelve years,And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,When she had heard of Jesus, came in the press behind, and touched his garment.For she said, If I may touch but his clothes, I shall be whole.And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?And he looked round about to see her that had done this thing.But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.King James Version (1769), domaine public — texte : eBible.org -
MIR020
Healing of two blind men
L'article explore la guérison de deux aveugles par Jésus (Matthieu 9.27-31), mettant en avant l'importance de la foi, la reconnaissance messianique et la diffusion du miracle malgré une interdiction. Ce récit unique en Matthieu souligne la compassion et le pouvoir de Jésus.
Matthew 9.27-31 (King James Version) :And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.Then touched he their eyes, saying, According to your faith be it unto you.And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.But they, when they were departed, spread abroad his fame in all that country.King James Version (1769), domaine public — texte : eBible.org -
MIR024
Healing at Gennesaret
L'article explore les récits de Matthieu 14.34-36 et Marc 6.53-56, décrivant les guérisons opérées par Jésus à Génésareth. Les habitants reconnaissent Jésus et s'empressent de rassembler les malades pour qu'ils puissent toucher son vêtement, démontrant leur foi en sa capacité de guérir. Ces récits soulignent la puissance miraculeuse de Jésus et l'importance de la foi des guéris.
Mark 6.53-56 (King James Version) :And when they had passed over, they came into the land of Gennesaret, and drew to the shore.And when they were come out of the ship, straightway they knew him,And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.King James Version (1769), domaine public — texte : eBible.org -
MIR025
Healing of the Canaanite woman’s daughter
Cet article analyse la guérison de la fille de la femme cananéenne par Jésus, en mettant en lumière sa foi et l'expansion du message de Jésus aux Gentils.
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 -
MIR026
Guérison du sourd-muet
Cet article examine la guérison du sourd-muet par Jésus, montrée dans Marc 7.31-37, soulignant sa compassion, son pouvoir divin et sa mission universelle. Par des gestes symboliques et la parole 'Ephphatha', il guérit un homme, illustrant l'ouverture à la révélation divine. La réaction fervente de la foule, bien que contraire à sa demande de silence, témoigne de l'impact de ses miracles.
Mark 7.31-37 (King James Version) :And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.King James Version (1769), domaine public — texte : eBible.org -
MIR028
Healing of the blind man of Bethsaida
Jésus guérit un aveugle à Bethsaïda dans un processus en deux étapes, symbolisant la progression de la foi. L'utilisation de la salive et du toucher physique souligne l'implication directe de Jésus. Le récit met en lumière la compassion de Jésus et offre un symbole profond de la croissance spirituelle.
Mark 8.22-26 (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.King James Version (1769), domaine public — texte : eBible.org -
MIR032
Healing of a woman on the Sabbath
L'article examine Luc 13.10-21, où Jésus guérit une femme le jour du sabbat, provoquant la critique du chef de la synagogue. Jésus souligne l'hypocrisie des critiques, soutenant que faire le bien est toujours approprié. Les paraboles du grain de moutarde et du levain illustrent la croissance du royaume de Dieu. Cette analyse met en avant la puissance et l'enseignement de Jésus.
Matthew 13.31-33 (King James Version) :Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.King James Version (1769), domaine public — texte : eBible.org -
MIR033
Healing of a man with dropsy
L'article traite de la guérison par Jésus d'un homme atteint d'hydropisie un jour de sabbat, conformément à Luc 14:2-6. Le texte souligne le conflits sur les guérisons sabbatiques et met l'accent sur la priorité de la compassion et de la miséricorde par rapport à une stricte interprétation de la loi.
Luke 13.10-17 (King James Version) :And he was teaching in one of the synagogues on the sabbath.And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.And he laid his hands on her: and immediately she was made straight, and glorified God.And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.King James Version (1769), domaine public — texte : eBible.org -
MIR034
Healing of the ten lepers
Luc 17.11-19 raconte la guérison de dix lépreux par Jésus. Seul un Samaritain revient le remercier, illustrant des thèmes de foi, d'obéissance, de gratitude et d'inclusivité du salut.
Luke 17.11-19 (King James Version) :And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:And they lifted up their voices, and said, Jesus, Master, have mercy on us.And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,And fell down on his face at his feet, giving him thanks: and he was a Samaritan.And Jesus answering said, Were there not ten cleansed? but where are the nine?There are not found that returned to give glory to God, save this stranger.And he said unto him, Arise, go thy way: thy faith hath made thee whole.King James Version (1769), domaine public — texte : eBible.org -
MIR035
Healing of the man born blind
Jean 9.1-12 relate la guérison par Jésus d'un homme aveugle de naissance, démontrant les œuvres divines. Jésus utilise de la boue pour guérir, rappelant la création dans Genèse. L'obéissance et la foi de l'homme sont essentielles à sa guérison. La surprise communautaire aux miracles souligne l'impact et la mission de Jésus apportant la lumière spirituelle au monde.
John 9.1-12 (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.King James Version (1769), domaine public — texte : eBible.org -
MIR037
Healing of blind Bartimaeus
Cet article explore les récits de la guérison de Bartimée dans les Évangiles. Bien que les détails varient (nombre d'aveugles, identification de Barthimée, emplacement précis), l'essentiel reste : la foi des aveugles, la compassion de Jésus en les guérissant.
Mark 10.46-52 (King James Version) :And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging.And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me.And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me.And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.And he, casting away his garment, rose, and came to Jesus.And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.King James Version (1769), domaine public — texte : eBible.org -
MIR039
Healing of Malchus
Cet article explore les récits de Luc 22.50-51 et Jean 18.10, où Simon Pierre coupe l'oreille de Malchus lors de l'arrestation de Jésus. Jésus rejette la violence, accepte la volonté divine, et guérit Malchus, montrant compassion et paix.
Luke 22.50-51 (King James Version) :And one of them smote the servant of the high priest, and cut off his right ear.And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.King James Version (1769), domaine public — texte : eBible.org
History of the Bible
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BIB007
The Writings of the New Testament and Their Translation
The article deals with the origin and translation of the writings of the New Testament. It examines the Greek manuscripts and various critical editions, as well as their importance for the accuracy of modern translations.
Contradictions
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CTD001
Introduction
L'article explore les contradictions perçues dans les Évangiles, affirmant qu'elles reflètent la profondeur de la révélation biblique plutôt que des erreurs. Malgré des divergences apparentes, les Évangiles sont vus comme des récits réels et cohérents garantis par l'inspiration divine. Les sites véhiculant des contradictions sont critiqués pour leur manque d'analyse.
John 8.32 (King James Version) :And ye shall know the truth, and the truth shall make you free.King James Version (1769), domaine public — texte : eBible.org -
CTD002
Who is Joseph's father?
L'article explore l'apparente contradiction sur le père de Joseph, le mari de Marie, entre Matthieu et Luc. Il propose que Matthieu présente la lignée de Joseph et Luc celle de Marie, résolvant ainsi la divergence. Cela montre la cohérence et la complémentarité des Évangiles.
Luke 3.23 (King James Version) :And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,King James Version (1769), domaine public — texte : eBible.org -
CTD003
Does Jesus descend from Solomon or Nathan?
L'article discute de la divergence entre les généalogies de Jésus dans les Évangiles, se demandant s'il descend de Salomon ou de Nathan. En analysant les contextes historiques et les diverses hypothèses, il conclut que cette différence n'est pas une contradiction significative mais une question complexe relevant des généalogies bibliques.
Deuteronomy 25.5-6 (King James Version) :If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her.Noteher husband’s…: or, her next kinsmanNotebrother’s: or, next kinsman’sAnd it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.King James Version (1769), domaine public — texte : eBible.org -
CTD007
The exact number of generations in Matthew?
L'article examine le décalage apparent entre treize et quatorze générations annoncées dans Matthieu 1.17, résolu par l'inclusion de Marie dans la généalogie. Cela reflète une intention théologique où le Messie n'est pas engendré par un homme mais conçu du Saint-Esprit, restaurant ainsi la cohérence des Écritures.
Matthew 1.17 (King James Version) :So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.King James Version (1769), domaine public — texte : eBible.org -
CTD009
Was John the Baptist the Elijah who was to come?
Jean Baptiste est considéré comme l'Élie prophétique par Jésus, indiquant une mission symbolique, mais il réfute cette identité littéralement, selon Jean 1:19-21. Cette distinction entre mission et identité personnelle clarifie une apparente contradiction biblique.
Malachi 4.5 (King James Version) :Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:King James Version (1769), domaine public — texte : eBible.org -
CTD010
Would Jesus inherit David's throne?
L'article clarifie une contradiction apparente concernant Jésus et le trône de David. Il explique comment les généalogies de Matthieu et Luc, bien que distinctes, se complètent pour assurer que Jésus a une légitimité à la fois légale et naturelle, sans lien avec la lignée maudite de Jojakim.
Jeremiah 36.30 (King James Version) :Therefore thus saith the LORD of Jehoiakim king of Judah; He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost.King James Version (1769), domaine public — texte : eBible.org -
CTD011
The colt and the donkey?
L'article CTD011 répond à une prétendue contradiction sur le nombre d'animaux lors de l'entrée de Jésus à Jérusalem. Marc et Luc mentionnent un ânon, Matthieu une ânesse et son ânon. L'auteur montre qu'il ne s'agit pas d'une contradiction mais d'une différence de focalisation : Matthieu, écrivant pour un public juif, souligne l'accomplissement littéral de la prophétie de Zacharie 9.9. Jésus n'a monté qu'un seul animal, l'ânon, mais la présence de l'ânesse est mentionnée pour son contexte prophétique et pratique.
Matthew 21.7 (King James Version) :And brought the ass, and the colt, and put on them their clothes, and they set him thereon.King James Version (1769), domaine public — texte : eBible.org -
CTD013
Jesus’ meeting with Peter?
L'article CTD013 répond à une objection classique : où Jésus a-t-il rencontré Pierre et André pour la première fois ? Matthieu situe la rencontre en Galilée, Jean sur les bords du Jourdain. L'article démontre qu'il s'agit de deux étapes distinctes : une première rencontre en Judée (Jean), puis un appel définitif en Galilée (Matthieu). Les deux récits sont complémentaires, non contradictoires, et illustrent la progression graduelle de la vocation des disciples.
Matthew 4.20 (King James Version) :And they straightway left their nets, and followed him.King James Version (1769), domaine public — texte : eBible.org -
CTD014
Jairus' daughter
L'article CTD014 examine la prétendue contradiction entre Matthieu 9.18 et Marc 5.23 concernant l'état de la fille de Jaïrus. Matthieu indique qu'elle est morte, Marc qu'elle est mourante. L'analyse montre que ces récits sont complémentaires : Marc décrit une progression narrative avec un décès survenant en cours de route, tandis que Matthieu condense l'événement en présentant directement l'état final. Il n'y a pas de contradiction, mais deux styles rédactionnels distincts relatant le même miracle.
Matthew 9.18 (King James Version) :While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.King James Version (1769), domaine public — texte : eBible.org -
CTD015
The staff for the journey
L'article CTD015 répond à une objection islamique sur une prétendue contradiction évangélique : Jésus autorisait-il ou interdisait-il le bâton lors de la mission des disciples ? Marc 6.8 l'autorise, Matthieu 10.9-10 et Luc 9.3 semblent l'interdire. L'analyse montre que Matthieu et Luc formulent le principe général du dépouillement, tandis que Marc précise que le bâton, objet quotidien déjà possédé, n'est pas concerné par cette interdiction. Il n'y a donc aucune contradiction, mais une complémentarité d'enseignements.
Mark 6.8 (King James Version) :And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:King James Version (1769), domaine public — texte : eBible.org -
CTD016
John the Baptist risen from the dead?
L'article CTD016 examine la prétendue contradiction entre Matthieu 14.2, Marc 6.14 et Luc 9.7-9 concernant l'opinion d'Hérode Antipas sur Jésus. Luc présente Hérode dans l'incertitude, tandis que Matthieu et Marc rapportent sa déclaration privée assimilant Jésus à Jean le Baptiste ressuscité. L'auteur démontre qu'il n'y a pas de contradiction mais une complémentarité narrative, expliquée par les contraintes éditoriales du premier siècle.
Mark 6.14 (King James Version) :And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.King James Version (1769), domaine public — texte : eBible.org -
CTD017
Jesus recognised by John?
L'article explore la question de la reconnaissance de Jésus par Jean le Baptiste, en confrontant les récits de Matthieu et de Jean, qui semblent contradictoires mais sont en réalité complémentaires.
John 1.31-33 (King James Version) :And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.King James Version (1769), domaine public — texte : eBible.org -
CTD018
John the Baptist’s doubts?
L'article explore la prétendue contradiction entre les évangiles de Jean et Matthieu concernant la reconnaissance par Jean le Baptiste de Jésus comme le Messie. Il conclut qu'il ne s'agit pas d'une contradiction, mais d'une évolution de compréhension face à des attentes messianiques non comblées.
Matthew 11.2-3 (King James Version) :Now when John had heard in the prison the works of Christ, he sent two of his disciples,And said unto him, Art thou he that should come, or do we look for another?King James Version (1769), domaine public — texte : eBible.org -
CTD019
Jesus' testimony?
L'article 'CTD019 - Le témoignage de Jésus ?' analyse une prétendue contradiction dans l'Évangile de Jean concernant le témoignage de Jésus. Jésus reconnaît les normes juridiques humaines mais souligne la vérité divine de son identité. En Jean 5,31, il s'aligne sur les critères humains de véracité, tandis qu'en Jean 8,14, il affirme la validité de son témoignage divin.
John 8.17-18 (King James Version) :It is also written in your law, that the testimony of two men is true.I am one that bear witness of myself, and the Father that sent me beareth witness of me.King James Version (1769), domaine public — texte : eBible.org -
CTD020
The cleansing of the Temple?
L'article explore la divergence apparente entre Matthieu et Marc sur la purification du temple par Jésus. Matthieu présente une action immédiate tandis que Marc distingue deux journées. L'analyse révèle que Matthieu utilise une approche thématique pour montrer l'autorité de Jésus, sans contredire Marc. Il n'y a donc pas de contradiction réelle entre les récits.
Matthew 21.12 (King James Version) :And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,King James Version (1769), domaine public — texte : eBible.org -
CTD021
The cursed fig tree?
L'article explore la supposée contradiction entre deux versions bibliques sur le figuier maudit par Jésus dans les Évangiles de Matthieu et Marc, trouvant une complémentarité dans leurs perspectives.
Mark 11.20-21 (King James Version) :And in the morning, as they passed by, they saw the fig tree dried up from the roots.And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.King James Version (1769), domaine public — texte : eBible.org -
CTD022
Judas's kiss?
L'article discute des différences narratives sur Judas embrassant Jésus entre les Évangiles. Matthieu, Marc et Luc relatent l'événement explicitement, tandis que Jean l'omet, offrant une autre perspective. Cette divergence est vue comme complémentaire, enrichissant la compréhension de l'arrestation de Jésus.
Mark 14.44-45 (King James Version) :And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.King James Version (1769), domaine public — texte : eBible.org -
CTD023
Peter's denial?
Cet article examine l'apparente contradiction dans les Évangiles concernant le reniement de Pierre. Il conclut que, bien que Jean et Marc présentent des variantes, ils s'accordent sur l'accomplissement de la prédiction de Jésus. Les récits sont complémentaires, pas contradictoires.
Mark 14.30 (King James Version) :And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.King James Version (1769), domaine public — texte : eBible.org -
CTD024
Does Jesus carry his cross?
L'article explore la prétendue contradiction biblique entre les Évangiles concernant si Jésus a porté sa croix seul ou avec l'aide de Simon de Cyrène. L'analyse révèle que les récits sont complémentaires, montrant que Jésus a commencé à porter le patibulum mais qu'il a été aidé par Simon sous la contrainte romaine. Les Évangiles s'accordent sur le déroulé historique, soulignant la nécessité de lire les textes évangéliques dans leur contexte global.
Luke 23.26 (King James Version) :And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.King James Version (1769), domaine public — texte : eBible.org -
CTD025
The veil of the temple?
Cet article discute de la prétendue contradiction sur le moment de la mort de Jésus et la déchirure du rideau du Temple. Les auteurs des Évangiles Matthieu, Marc et Luc ne visent pas la chronologie précise mais soulignent symboliquement l'ouverture vers la présence divine.
Luke 23.44-46 (King James Version) :And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.And the sun was darkened, and the veil of the temple was rent in the midst.And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.King James Version (1769), domaine public — texte : eBible.org -
CTD026
The parables?
L'article discute des paraboles de Jésus, en éclaircissant l'absence de contradiction entre leurs interprétations publiques et privées. Les paraboles sont un outil pédagogique, et non des enseignements secrets.
John 18.20 (King James Version) :Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.King James Version (1769), domaine public — texte : eBible.org -
CTD027
The hour of the crucifixion?
L'article clarifie une apparente contradiction dans les Évangiles concernant l'heure de la crucifixion de Jésus, en expliquant qu'ils utilisent des systèmes horaires différents. Marc suit l'heure juive tandis que Jean suit l'heure romaine, harmonisant ainsi les récits.
Mark 15.25 (King James Version) :And it was the third hour, and they crucified him.King James Version (1769), domaine public — texte : eBible.org -
CTD028
The robbers on the cross?
Cet article explore la complémentarité entre les récits de Marc et de Luc concernant les brigands crucifiés avec Jésus. Marc décrit le début des moqueries, tandis que Luc révèle la repentance d'un brigand, soulignant son évolution spirituelle.
Mark 15.32 (King James Version) :Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.King James Version (1769), domaine public — texte : eBible.org -
CTD029
When did Jesus ascend to heaven?
Cet article explore la contradiction apparente entre Luc 23.43 et Jean 20.17 concernant l'ascension de Jésus. Il propose que le terme "aujourd'hui" indique la certitude de la promesse divine plutôt qu'une action immédiate, soulignant l'harmonie des Évangiles lorsqu'on les examine dans leur contexte eschatologique.
John 20.17 (King James Version) :Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.King James Version (1769), domaine public — texte : eBible.org -
CTD032
The field of blood?
L'article analyse pourquoi "Le champ du sang" est nommé ainsi, se basant sur les récits de Matthieu et des Actes. Ces récits ne se contredisent pas mais offrent des perspectives théologiques et populaires: l'achat avec le "prix du sang" et la mort de Judas.
Mark 1.2-3 (King James Version) :As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.King James Version (1769), domaine public — texte : eBible.org -
CTD033
Jesus as the ransom?
L'article analyse la notion de rançon dans la Bible et réfute les contradictions apparentes. Il différencie les usages du terme entre le Nouveau et l'Ancien Testament, soulignant leur complémentarité. Jésus offre sa vie en rançon pour tous, tandis que Proverbes exprime un principe moral de protection des justes.
Esther 7.9-10 (King James Version) :And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon.So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath pacified.King James Version (1769), domaine public — texte : eBible.org -
CTD034
The wording of the titulus?
L'article traite des variations dans les Évangiles concernant le titulus de Jésus, expliquant qu'elles reflètent des versions linguistiques différentes et sont en réalité complémentaires, non contradictoires.
John 19.21-22 (King James Version) :Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.Pilate answered, What I have written I have written.King James Version (1769), domaine public — texte : eBible.org -
CTD036
The tenth apostle's name?
L'article explore les différences de nom concernant le dixième apôtre dans les Évangiles. Thaddée (Matthieu et Marc) et Judas fils de Jacques (Luc) désignent la même personne, un phénomène courant dû aux pratiques onomastiques du premier siècle.
Mark 3.13-19 (King James Version) :And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.And he ordained twelve, that they should be with him, and that he might send them forth to preach,And to have power to heal sicknesses, and to cast out devils:And Simon he surnamed Peter;And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,And Judas Iscariot, which also betrayed him: and they went into an house.King James Version (1769), domaine public — texte : eBible.org -
CTD037
Matthew's real name?
L'article discute de l'identité du disciple Matthieu, également appelé Lévi dans certains Évangiles. Il explique que cette variation de nom est due aux pratiques onomastiques du 1er siècle, où les gens avaient souvent plusieurs noms selon les contextes sociaux et religieux.
Mark 2.14 (King James Version) :And as he passed by, he saw Levi the son of Alphæus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.King James Version (1769), domaine public — texte : eBible.org -
CTD038
The exact day of the last Passover meal?
L'article explore les divergences apparentes entre les Évangiles sur la chronologie de la crucifixion par rapport à la Pâque. Les calendriers juifs divergents expliquent ces différences, permettant de conclure à une compatibilité des textes.
John 13.29-30 (King James Version) :For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.He then having received the sop went immediately out: and it was night.King James Version (1769), domaine public — texte : eBible.org -
CTD039
Did Jesus want to escape the crucifixion?
L'article aborde la question de Jésus priant pour éviter la crucifixion, explorant des passages des Évangiles qui montrent à la fois son désir d'échapper à la souffrance et sa détermination à suivre la volonté de Dieu.
Matthew 26.39 (King James Version) :And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.King James Version (1769), domaine public — texte : eBible.org -
CTD040
How many times did Jesus withdraw from his disciples to pray?
L'article traite des récits évangéliques sur les prières de Jésus à Gethsémané. Alors que Matthieu et Marc rapportent trois retraits de Jésus pour prier, Luc n'en mentionne qu'un, illustrant une approche théologique unique, mais sans contrarier les autres évangiles.
Matthew 26.36-46 (King James Version) :Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.And he came and found them asleep again: for their eyes were heavy.And he left them, and went away again, and prayed the third time, saying the same words.Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.Rise, let us be going: behold, he is at hand that doth betray me.King James Version (1769), domaine public — texte : eBible.org -
CTD041
What were the words of Jesus' second prayer?
L'article examine deux récits évangéliques de la deuxième prière de Jésus au jardin de Gethsémané. Matthieu détaille une formulation précise alors que Marc résume avec l'essence même de la prière. Les deux versions illustrent un message fondamental unique et complémentaire sur la volonté de Jésus de suivre la volonté de Dieu.
Matthew 26.42 (King James Version) :He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.King James Version (1769), domaine public — texte : eBible.org -
CTD042
What does the centurion say when Jesus dies?
L'article explore l'apparente contradiction dans les Évangiles concernant les paroles du centurion à la mort de Jésus. Tandis que Luc insiste sur l'innocence, Marc souligne la reconnaissance de Jésus comme Fils de Dieu. Ces perspectives révèlent la pluralité théologique des Évangiles, rendant compte de l'innocence de Jésus et de sa mort salvatrice. Les évangélistes rapportent des paroles significatives selon leurs objectifs théologiques.
1 Peter 2.22-24 (King James Version) :Who did no sin, neither was guile found in his mouth:Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.King James Version (1769), domaine public — texte : eBible.org -
CTD043
In which language did Jesus speak?
Article CTD043 addresses the alleged contradiction between Matthew (“Eli, Eli…”) and Mark (“Eloï, Eloï…”) regarding Jesus’ cry on the cross. Linguistic analysis shows that Jesus spoke Aramaic (as evidenced by “sabachthani” in both texts) and that the difference between “Eli” (the Hebrew form) and “Eloï” (the Aramaic form) simply reflects each evangelist’s adaptation to his readership. There is no contradiction.
Mark 15.39 (King James Version) :And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.King James Version (1769), domaine public — texte : eBible.org -
CTD044
What were Jesus' last words before his death?
Cet article examine la prétendue contradiction entre Luc et Jean sur les dernières paroles de Jésus. Luc mentionne "Père, je remets mon esprit", tandis que Jean rapporte "Tout est accompli". L'analyse révèle que ces déclarations sont complémentaires, illustrant deux dimensions de la mort de Jésus : l'accomplissement du salut et la remise de l'esprit au Père. Les différences soulignent les perspectives théologiques uniques de chaque évangéliste.
John 19.28 (King James Version) :After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.King James Version (1769), domaine public — texte : eBible.org -
CTD045
Did the centurion come to Jesus in person?
L'article examine une contradiction entre Matthieu et Luc sur la rencontre entre Jésus et le centurion à Capharnaüm. Matthieu décrit une rencontre directe, alors que Luc mentionne des intermédiaires. Les différences s'expliquent par le principe de représentation, la progression des événements et les styles rédactionnels divergents. Ces variations ne modifient pas le fond des récits.
Luke 7.2-10 (King James Version) :And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:For he loveth our nation, and he hath built us a synagogue.Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.And they that were sent, returning to the house, found the servant whole that had been sick.King James Version (1769), domaine public — texte : eBible.org -
CTD046
Has anyone ascended to heaven apart from Jesus?
L'article examine l'apparente contradiction entre les allégations de Jésus dans Jean 3.13 et le récit de l'enlèvement d'Élie dans 2 Rois 2.11. Il explique que Jésus parle d'une autorité divine unique et d'une révélation céleste qu'il détient seul, tandis qu'Élie est miraculeusement transporté par Dieu. Le terme « ciel » a des significations variées et l'accès définitif à la présence divine est lié uniquement à Jésus.
John 3.13 (King James Version) :And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.King James Version (1769), domaine public — texte : eBible.org -
CTD047
The burial of Jesus: spices and linen shroud
L'article examine la prétendue contradiction entre les Évangiles de Jean et Marc sur l'ensevelissement de Jésus. Jean rapporte une préparation funéraire initiale par Nicodème avant le sabbat, tandis que Marc décrit une intention post-sabbat des femmes de compléter cette préparation. L'article conclut que les récits sont complémentaires, illustrant un hommage commun rendu à Jésus.
Mark 16.1 (King James Version) :And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.King James Version (1769), domaine public — texte : eBible.org -
CTD048
When do women buy herbs?
L'article examine une prétendue contradiction sur le moment où les femmes ont acquis des aromates pour embaumer Jésus, en comparant Marc et Luc. Il propose une harmonisation chronologique et souligne le contexte des pratiques funéraires juives.
John 19.42 (King James Version) :There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.King James Version (1769), domaine public — texte : eBible.org -
CTD050
Purpose of the women's visit to the tomb
L'article examine les récits des Évangiles sur la visite des femmes au tombeau de Jésus, explorant différentes intentions apparentes. Tandis que Marc et Luc parlent d'aromates, Matthieu mentionne l'action de visiter le tombeau, et Jean se concentre sur sa vacuité. Bien que les narrations paraissent divergentes, elles se complètent. Les pratiques funéraires juives permettent de comprendre ces différences.
John 19.39-40 (King James Version) :And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.King James Version (1769), domaine public — texte : eBible.org -
CTD051
Was the Stone of the Tomb Already Rolled Away When the Women Arrived?
Les récits évangéliques sur la pierre du tombeau de Jésus sont examinés : Marc, Luc et Jean la trouvent déjà roulée, tandis que Matthieu décrit un ange la déplaçant. L'article démontre que ces récits sont complémentaires et non contradictoires.
Matthew 28.1-6 (King James Version) :In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.His countenance was like lightning, and his raiment white as snow:And for fear of him the keepers did shake, and became as dead men.And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.He is not here: for he is risen, as he said. Come, see the place where the Lord lay.King James Version (1769), domaine public — texte : eBible.org -
CTD052
Did the Women Receive an Explanation?
L'article analyse les récits évangéliques de la résurrection de Jésus, montrant qu'ils ne sont pas contradictoires mais complémentaires. Marie de Magdala serait partie du tombeau avant l'annonce angélique, expliquant son ignorance initiale de la résurrection. Les textes, replacés dans leur contexte, révèlent une chronologie cohérente.
Luke 24.4 (King James Version) :And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:King James Version (1769), domaine public — texte : eBible.org -
CTD053
The first meeting of Mary Magdalene with the risen Jesus
L'article examine si les Évangiles de Matthieu et Jean se contredisent sur la rencontre de Marie de Magdala avec Jésus ressuscité. En réalité, ils rapportent deux épisodes distincts qui se complètent, enrichissant ainsi la compréhension de la résurrection.
John 20.14-17 (King James Version) :And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.King James Version (1769), domaine public — texte : eBible.org -
CTD059
This is my Son
Cet article explore la perception et l'adresse de la voix divine lors du baptême de Jésus, comparant les Évangiles de Matthieu, Marc, Luc et Jean. Chaque auteur propose une vue unique qui enrichit l'événement, suggérant non des contradictions mais des perspectives complémentaires.
John 1.26-34 (King James Version) :John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.These things were done in Bethabara beyond Jordan, where John was baptizing.The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.And I saw, and bare record that this is the Son of God.King James Version (1769), domaine public — texte : eBible.org -
CTD060
The temptation of Jesus
L'article analyse les divergences des récits bibliques sur la tentation de Jésus, mettant en lumière les différences entre les évangiles de Marc, Matthieu et Luc. L'auteur invite à explorer les perspectives uniques de chaque texte pour une meilleure compréhension de cet événement central.
Mark 1.12-13 (King James Version) :And immediately the Spirit driveth him into the wilderness.And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.King James Version (1769), domaine public — texte : eBible.org -
CTD061
Peter's mother-in-law
L'article analyse les récits évangéliques de la guérison de la belle-mère de Pierre, mettant en lumière des divergences entre Matthieu, Marc et Luc. Il explore les implications théologiques des différences et souligne la richesse apportée par chaque récit.
Mark 1.29-31 (King James Version) :And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
CTD062
A paralysed man carried by four men
L'article explore les différences dans les récits de Matthieu et Marc concernant la guérison du paralytique par Jésus. Bien que les récits varient, l'article souligne qu'ils sont complémentaires, reflétant les perspectives individuelles des auteurs sous l'inspiration divine, offrant une vue riche des événements.
Mark 2.3-12 (King James Version) :And they come unto him, bringing one sick of the palsy, which was borne of four.And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.But there were certain of the scribes sitting there, and reasoning in their hearts,Why doth this man thus speak blasphemies? who can forgive sins but God only?And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)I say unto thee, Arise, and take up thy bed, and go thy way into thine house.And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.King James Version (1769), domaine public — texte : eBible.org -
CTD063
The Pharisees or the Scribes
Cet article aborde une apparente contradiction biblique entre les pharisiens et les scribes dans les Évangiles, et explique comment ces différences reflètent des perspectives distinctes mais complémentaires des auteurs bibliques sur l'opposition à Jésus.
Luke 11.14-16 (King James Version) :And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.But some of them said, He casteth out devils through Beelzebub the chief of the devils.And others, tempting him, sought of him a sign from heaven.King James Version (1769), domaine public — texte : eBible.org -
CTD064
The woman with a hemorrhage
L'article explore le récit de la femme souffrant d'hémorragie dans Matthieu, Marc et Luc. Chaque Évangile présente une version légèrement différente de l'événement, mettant en avant des détails variés mais soulignant la foi de la femme et le pouvoir guérisseur de Jésus. Les Évangiles sont complémentés pour offrir une vue complète de cet événement.
Mark 5.25-34 (King James Version) :And a certain woman, which had an issue of blood twelve years,And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,When she had heard of Jesus, came in the press behind, and touched his garment.For she said, If I may touch but his clothes, I shall be whole.And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?And he looked round about to see her that had done this thing.But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.King James Version (1769), domaine public — texte : eBible.org -
CTD065
Jairus' daughter
L'article discute les divergences apparentes dans les récits évangéliques de la résurrection de la fille de Jaïrus. Matthieu, Marc et Luc offrent des versions légèrement différentes, conduisant à une analyse sur la chronologie et la foi démontrée par Jaïrus. Malgré ces différences, l'accent est mis sur le miracle de Jésus et le message de foi qu'il transmet.
Luke 8.40 (King James Version) :And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.King James Version (1769), domaine public — texte : eBible.org -
CTD066
What does Jesus say to Jairus' daughter?
L'article analyse le récit de la résurrection de la fille de Jaïrus par Jésus, discutée dans trois Évangiles. Les récits de Marc, Matthieu et Luc, souvent considérés comme contradictoires, sont présentés comme complémentaires. En comparant les détails de chaque évangile, l'article montre qu'il n'y a pas de contradiction mais une diversité de perspectives sur cet événement miraculeux.
Luke 8.54-55 (King James Version) :And he put them all out, and took her by the hand, and called, saying, Maid, arise.And her spirit came again, and she arose straightway: and he commanded to give her meat.King James Version (1769), domaine public — texte : eBible.org -
CTD067
The staff for the journey
L'article explore la contradiction apparente dans les Évangiles sur l'utilisation du bâton lors de voyages missionnaires, en comparant les récits de Matthieu, Marc et Luc, et propose une interprétation harmonieuse.
Matthew 10.9-10 (King James Version) :Provide neither gold, nor silver, nor brass in your purses,Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.King James Version (1769), domaine public — texte : eBible.org -
CTD068
The sign of Jonah
L'article traite de la contradiction apparente sur 'le signe de Jonas' entre Matthieu, Marc, Luc et Jean. Il explique les divergences par les cibles différentes des Évangiles et leur objectif commun de souligner l'importance de l'annonce du royaume des cieux.
Luke 11.28-32 (King James Version) :But he said, Yea rather, blessed are they that hear the word of God, and keep it.And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.King James Version (1769), domaine public — texte : eBible.org -
CTD069
The leaven of the Pharisees
L'article explore la diversité des présentations évangéliques de l'avertissement de Jésus sur le "levain des pharisiens", examinant les différences culturelles et théologiques chez Matthieu, Marc et Luc.
Matthew 16.11-12 (King James Version) :How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.King James Version (1769), domaine public — texte : eBible.org -
CTD070
The transfiguration
Cet article analyse les différences apparentes entre les récits évangéliques de la transfiguration de Jésus. Il évalue les perspectives uniques de Matthieu, Marc et Luc, soulignant l'absence de Jean sur cet événement. Les variations entre les récits sont considérées comme complémentaires, enrichissant la compréhension de cet épisode clé de la théologie chrétienne.
Mark 9.7-8 (King James Version) :And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.King James Version (1769), domaine public — texte : eBible.org -
CTD071
The disciples’ lack of understanding
L'article explore les différences dans la compréhension des paroles de Jésus par les disciples selon Matthieu, Marc et Luc. Il argue que Matthieu montre leur tristesse due à la compréhension partielle de sa mort, tandis que Marc et Luc indiquent leur incompréhension de la résurrection. Ces récits complémentaires enrichissent la compréhension de cet événement.
Matthew 17.22-23 (King James Version) :And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.King James Version (1769), domaine public — texte : eBible.org -
CTD072
Word of God or word of Moses?
L'article examine une divergence entre Matthieu et Marc concernant le divorce. Il explique que Jésus s'adresse différemment selon son auditoire : les Juifs, pour qui la loi divine est intrinsèquement liée à Moïse, et les non-Juifs, pour qui la mention directe de Moïse est plus compréhensible. Les deux évangiles sont considérés comme fidèles malgré leur approche distinctive.
Matthew 19.3-6 (King James Version) :The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.King James Version (1769), domaine public — texte : eBible.org -
CTD073
Eternal life
L'article "La vie éternelle" discute de l'interrogation d'un jeune homme à Jésus dans les Évangiles synoptiques sur la vie éternelle, montrant qu'il n'existe pas de contradiction significative dans les récits, mais des perspectives qui s'enrichissent mutuellement.
Luke 18.18-20 (King James Version) :And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.King James Version (1769), domaine public — texte : eBible.org -
CTD074
Salome’s request
L'article analyse les récits de Matthieu et Marc sur la demande de Salomé et de ses fils Jacques et Jean pour une place privilégiée dans le royaume de Dieu. Les différences sont examinées pour montrer qu'elles ne constituent pas une contradiction, mais plutôt un complément. Chaque Évangile offre une perspective unique, enrichissant ainsi la compréhension de l'événement.
Mark 10.35-37 (King James Version) :And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.And he said unto them, What would ye that I should do for you?They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.King James Version (1769), domaine public — texte : eBible.org -
CTD075
The two blind men
L'article explore les différences entre les récits évangéliques de la guérison d'un ou de deux aveugles à Jéricho par Jésus. Il examine Matthieu, Marc et Luc, clarifiant que la diversité narrative n'implique pas une contradiction. L'importance de la perspective individuelle des auteurs est soulignée.
Mark 10.46-47 (King James Version) :And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging.And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me.King James Version (1769), domaine public — texte : eBible.org -
CTD076
The cursed fig tree
L'article analyse la prétendue contradiction biblique entre les récits de Matthieu et de Marc sur le figuier maudit, concluant que les deux perspectives offrent une compréhension complémentaire du même événement.
Mark 11.20 (King James Version) :And in the morning, as they passed by, they saw the fig tree dried up from the roots.King James Version (1769), domaine public — texte : eBible.org
Great Men
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LGH000
The Historical Figures Who Shaped the Worldwide Development of Christianity
This article explores the historical figures who contributed to the development of worldwide Christianity, highlighting the translators of biblical texts and those who endured injustice for their faith.
Pierre's Ministry
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ADA000
The Acts of the Apostles
Introduction à une série d'études sur les Actes des Apôtres, prolongement naturel de l'Évangile de Luc. L'article présente la démarche historico-théologique adoptée : contextualisation des événements, mise en parallèle avec les épîtres pauliniennes, établissement d'une chronologie. Les deux figures centrales, Pierre et Paul, structureront l'étude. L'objectif est de retracer la naissance et l'expansion de l'Église depuis Jérusalem jusqu'au monde méditerranéen, sous l'action du Saint-Esprit.
Acts 2.16-21 (King James Version) :But this is that which was spoken by the prophet Joel;And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.King James Version (1769), domaine public — texte : eBible.org -
ADA001
The Introduction to Luke
Premier commentaire de la série sur les Actes des Apôtres, cet article analyse l'introduction de Luc (Actes 1.1-3). Il présente Luc comme auteur des deux œuvres adressées à Théophile, évoque l'hypothèse de ce dernier comme commanditaire, et souligne les quarante jours d'enseignement post-résurrection sur le Royaume de Dieu. Ces versets assurent la transition entre l'Évangile et l'histoire de l'Église naissante sous la conduite du Saint-Esprit.
Luke 24.50-53 (King James Version) :And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.And they worshipped him, and returned to Jerusalem with great joy:And were continually in the temple, praising and blessing God. Amen.King James Version (1769), domaine public — texte : eBible.org -
ADA002
The Apostles' Conversation with Jesus
Luc rapporte le dernier entretien de Jésus avec ses onze apôtres avant l'Ascension (Actes 1.4-8). Jésus leur ordonne d'attendre à Jérusalem le baptême du Saint-Esprit, refuse de révéler les temps eschatologiques réservés au Père, et leur confie une mission universelle : être ses témoins de Jérusalem jusqu'aux extrémités de la terre. Ce passage constitue le plan structurel du livre des Actes.
Isaiah 9.6-7 (King James Version) :For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.King James Version (1769), domaine public — texte : eBible.org -
ADA003
The Ascension of Jesus
L'ascension de Jésus, survenue le 12 mai 33 sur le mont des Oliviers, clôt son ministère terrestre. Élevé dans une nuée, il est accueilli auprès du Père tandis que deux anges annoncent son retour glorieux. Cet événement, relaté uniquement par Luc, marque le passage vers le ministère céleste du Christ et fonde l'espérance eschatologique de l'Église primitive dans l'attente de la parousie.
Zechariah 14.4 (King James Version) :And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.Notethe mountains: or, my mountainsNotefor the…: or, when he shall touch the valley of the mountains to the place he separatedNotethat the…: that is, it shall not be clear in some places, and dark in other places of the worldNoteclear: Heb. preciousNotedark: Heb. thicknessNoteit shall be…: or, the day shall be oneKing James Version (1769), domaine public — texte : eBible.org -
ADA005
Matthias's Choice
Analyse d'Actes 1.15-26, relatant l'élection de Matthias pour remplacer Judas l'Iscariote. Pierre, porte-parole naturel des disciples, fonde la nécessité de ce remplacement sur les Psaumes. Les critères apostoliques sont précisés : avoir suivi Jésus depuis son baptême et être témoin de sa résurrection. Matthias est finalement désigné par tirage au sort après prière, rétablissant le collège des Douze, symbole des douze tribus d'Israël.
Matthew 19.28 (King James Version) :And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.King James Version (1769), domaine public — texte : eBible.org -
ADA007
Pierre's Speech
L'article traite du discours de Pierre à la Pentecôte, détaillant comment il réfute les mauvaises interprétations et présente Jésus comme le Messie Scriptural. Il appelle à la repentance, au baptême et promet le don du Saint-Esprit.
Acts 2.22-24 (King James Version) :Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.King James Version (1769), domaine public — texte : eBible.org -
ADA011
The Arrest of Peter and John
Couvrant Actes 4.1-4, cet article examine l'arrestation de Pierre et Jean par les autorités religieuses de Jérusalem. Suite à des miracles accomplis par les apôtres, la communauté chrétienne voit une forte croissance, entraînant une réaction prudente mais ferme des leaders juifs face à cette nouvelle foi prônant la résurrection, un concept central qui heurte particulièrement les sadducéens.
Acts 2.5 (King James Version) :And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.King James Version (1769), domaine public — texte : eBible.org -
ADA014
The Sanhedrin's Deliberation and Verdict
Face à l'embarras du Sanhédrin après un miracle accompli par Pierre et Jean, les autorités religieuses interdisent la prédication au nom de Jésus, espérant que des menaces compromettront le message chrétien. Pierre et Jean répondent en affirmant leur obéissance prioritaire à Dieu, illustrant une transformation spirituelle soutenue par le Saint-Esprit.
John 11.47-53 (King James Version) :Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.Then from that day forth they took counsel together for to put him to death.King James Version (1769), domaine public — texte : eBible.org -
ADA018
The Remarkable Growth of the Early Church
L'article ADA018 commente Actes 5.12-16, décrivant l'essor de l'Église primitive à Jérusalem au printemps 33. Les apôtres accomplissent des miracles publiquement dans le portique de Salomon, l'Église croît en nombre, hommes et femmes confondus, et la réputation des apôtres grandit auprès du peuple, malgré une crainte suscitée par le jugement d'Ananias et Saphira. Le passage établit un parallèle fort avec le ministère de Jésus.
Acts 2.47 (King James Version) :Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.King James Version (1769), domaine public — texte : eBible.org -
ADA027
La comparution d’Etienne devant le Sanhédrin
La comparution d'Étienne devant le Sanhédrin (Actes 6.12-15), vers 34-35 ap. J.-C., est initiée par des opposants hellénistes de la synagogue des Affranchis. Incapables de réfuter sa sagesse, ils recourent à de faux témoins. Les accusations portent sur le Temple et la Loi, rappelant le procès de Jésus. Luc dessine ainsi un parallèle intentionnel entre le Maître et son disciple.
Mark 14.58-59 (King James Version) :We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.But neither so did their witness agree together.King James Version (1769), domaine public — texte : eBible.org -
ADA029
The Murder of Etienne
Analyse du récit de la lapidation d'Étienne (Actes 7.54-60), premier martyr chrétien. L'article examine la colère du Sanhédrin, le caractère juridiquement irrégulier de l'exécution, la vision du Christ glorifié accordée à Étienne, et le parallèle théologique établi par Luc entre la passion du disciple et celle de Jésus. La présence de Saul annonce la suite du récit apostolique.
Acts 23.6-10 (King James Version) :But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.And there arose a great cry: and the scribes that were of the Pharisees’ part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle.King James Version (1769), domaine public — texte : eBible.org -
ADA032
The Gospel in Samaria
Après la mort d'Étienne, la persécution disperse les croyants de Jérusalem qui, partout où ils vont, annoncent l'Évangile. Philippe se rend en Samarie et y prêche avec puissance. Luc montre que cette dispersion accomplit le programme missionnaire annoncé par Jésus en Actes 1.8. La Samarie, longtemps séparée d'Israël, reçoit enfin la Bonne Nouvelle. Philippe, l'un des Sept, devient le premier évangéliste officiellement désigné du Nouveau Testament.
John 4.35-38 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org
Miracles
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MIR001
Water turned into wine at Cana
Cet article explore le premier miracle de Jésus relaté dans Jean 2.1-11. Lors des noces de Cana, Jésus transforme de l'eau en vin, révélant sa nature divine et inaugurant son ministère. Marie joue un rôle clé en sollicitant l'aide de Jésus. Ce miracle symbolise la transition d'une ancienne à une nouvelle alliance de grâce, illustrant la générosité divine et renforçant la foi des disciples.
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 -
MIR003
First miraculous catch of fish
Le passage de Luc 5.1-11 montre l'autorité de Jésus et l'appel de Simon Pierre. Après une pêche miraculeuse, Jésus invite Pierre à devenir pêcheur d'hommes, illustrant la mission évangélique.
Luke 5.1-11 (King James Version) :And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.And he entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.And when they had this done, they inclosed a great multitude of fishes: and their net brake.And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.For he was astonished, and all that were with him, at the draught of the fishes which they had taken:And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.And when they had brought their ships to land, they forsook all, and followed him.King James Version (1769), domaine public — texte : eBible.org -
MIR013
Resurrection of the widow’s son at Nain
The article discusses Jesus' raising of the son of the widow of Nain, demonstrating his compassion and divine power, as recounted in Luke 7:11–17. This miracle leads to Jesus being recognized as a prophet and to an acknowledgment of the active divine presence, demonstrating his authority over death.
Luke 7.11-17 (King James Version) :And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.And when the Lord saw her, he had compassion on her, and said unto her, Weep not.And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.And he that was dead sat up, and began to speak. And he delivered him to his mother.And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.And this rumour of him went forth throughout all Judæa, and throughout all the region round about.King James Version (1769), domaine public — texte : eBible.org -
MIR022
Multiplication of the loaves and fish
La Multiplication des pains et des poissons est un miracle rapporté dans les Évangiles où Jésus nourrit une foule de milliers avec juste cinq pains et deux poissons. Cette histoire symbolise la compassion et la puissance divine de Jésus, tout en soulignant l'importance de la foi et de la reconnaissance de son véritable rôle spirituel.
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 -
MIR023
Walking on water
L'article analyse comment les évangiles décrivent Jésus marchant sur l'eau, soulignant sa divinité et la foi des disciples. Matthieu inclut l'épisode de Pierre marchant aussi sur l'eau, tandis que Marc et Jean décrivent l'émerveillement des disciples. L'événement illustre le pouvoir de Jésus sur la nature et la nécessité de croire en lui.
Matthew 14.22-33 (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.Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.King James Version (1769), domaine public — texte : eBible.org -
MIR027
Feeding of the 4,000
L'article relate la multiplication des pains où Jésus nourrit miraculeusement quatre mille personnes. Les récits de Matthieu et Marc décrivent la compassion de Jésus pour la foule affamée, la multiplication de sept pains et quelques poissons, et le ramassage de sept paniers de restes. Les différences incluent les destinations post-événement : Magadan pour Matthieu et Dalmanutha pour Marc.
Matthew 15.32-39 (King James Version) :Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.And he commanded the multitude to sit down on the ground.And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.And they that did eat were four thousand men, beside women and children.And he sent away the multitude, and took ship, and came into the coasts of Magdala.King James Version (1769), domaine public — texte : eBible.org -
MIR029
The transfiguration
La Transfiguration, relatée dans Matthieu, Marc et Luc, révèle la divinité de Jésus. Il est transfiguré devant Pierre, Jacques et Jean sur une montagne. Moïse et Élie apparaissent, et une voix céleste déclare Jésus comme le Fils bien-aimé. Ces récits soulignent l'importance de Jésus et son enseignement.
Matthew 17.1-13 (King James Version) :And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.And, behold, there appeared unto them Moses and Elias talking with him.Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.And when the disciples heard it, they fell on their face, and were sore afraid.And Jesus came and touched them, and said, Arise, and be not afraid.And when they had lifted up their eyes, they saw no man, save Jesus only.And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.And his disciples asked him, saying, Why then say the scribes that Elias must first come?And Jesus answered and said unto them, Elias truly shall first come, and restore all things.But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.Then the disciples understood that he spake unto them of John the Baptist.King James Version (1769), domaine public — texte : eBible.org -
MIR031
Coin in a fish’s mouth
L'article aborde le miracle de la pièce de monnaie dans la bouche d'un poisson, montrant la sagesse de Jésus face aux exigences religieuses. À Capharnaüm, pour éviter d'offenser les collecteurs de taxes du temple, Jésus demande à Pierre de pêcher une pièce pour payer la taxe. Ce récit souligne la double nature de Jésus comme Fils de Dieu et enseigne l'équilibre entre la liberté spirituelle et le respect des traditions.
Matthew 17.24-27 (King James Version) :And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.King James Version (1769), domaine public — texte : eBible.org -
MIR036
Raising of Lazarus
Jean 11:1-44 décrit la résurrection de Lazare, illustrant la puissance de Jésus sur la mort et sa compassion humaine. Ce miracle, en Béthanie, révèle le divin et l'humanité de Jésus, renforçant la foi de ses disciples. En ressuscitant Lazare après quatre jours dans le tombeau, Jésus montre qu'il est la résurrection et la vie, invitant à la foi pour la vie éternelle.
John 11.1-44 (King James Version) :Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.Now Jesus loved Martha, and her sister, and Lazarus.When he had heard therefore that he was sick, he abode two days still in the same place where he was.Then after that saith he to his disciples, Let us go into Judæa again.His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.But if a man walk in the night, he stumbleth, because there is no light in him.These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.Then said his disciples, Lord, if he sleep, he shall do well.Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.Then said Jesus unto them plainly, Lazarus is dead.And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.Then when Jesus came, he found that he had lain in the grave four days already.Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:And many of the Jews came to Martha and Mary, to comfort them concerning their brother.Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.Jesus saith unto her, Thy brother shall rise again.Martha saith unto him, I know that he shall rise again in the resurrection at the last day.Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:And whosoever liveth and believeth in me shall never die. Believest thou this?She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.As soon as she heard that, she arose quickly, and came unto him.Now Jesus was not yet come into the town, but was in that place where Martha met him.The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,And said, Where have ye laid him? They said unto him, Lord, come and see.Jesus wept.Then said the Jews, Behold how he loved him!And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?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 -
MIR038
Withering of the fig tree
Dans Matthieu et Marc, Jésus maudit un figuier pour enseigner la foi et la prière. Sa parole dessèche l'arbre, illustrant la puissance de la foi. Marc insiste aussi sur l'importance du pardon. Les deux récits, bien que divergents dans l'ordre des événements, partagent le même enseignement central : la foi et la prière peuvent accomplir des merveilles si elles sont vécues sans douter.
Mark 11.12-25 (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.And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;And would not suffer that any man should carry any vessel through the temple.And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.And when even was come, he went out of the city.And in the morning, as they passed by, they saw the fig tree dried up from the roots.And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.And Jesus answering saith unto them, Have faith in God.For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.King James Version (1769), domaine public — texte : eBible.org -
MIR040
Second miraculous catch of fish after the resurrection
Jean 21.1-14 relate la pêche miraculeuse après la résurrection, où Jésus ressuscité réapparaît sur le rivage de la mer de Tibériade et conseille ses disciples sur la pêche. Il est reconnu par Jean lorsque le filet déborde de poissons. Pierre, transporté de joie, nage jusqu'à lui, tandis que Jésus prépare un repas symbolique.
John 21.1-14 (King James Version) :After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.Then Jesus saith unto them, Children, have ye any meat? They answered him, No.And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea.And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.Jesus saith unto them, Bring of the fish which ye have now caught.Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.Jesus then cometh, and taketh bread, and giveth them, and fish likewise.This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.King James Version (1769), domaine public — texte : eBible.org -
MIR042
Post-resurrection appearances
L'article présente les dix apparitions de Jésus après sa résurrection, telles que relatées dans le Nouveau Testament. De Marie-Madeleine au tombeau jusqu'aux apôtres avant l'Ascension, en passant par les disciples d'Emmaüs et plus de cinq cents frères, ces rencontres attestent de la réalité de la résurrection et fondent la foi chrétienne. Les auteurs évangéliques ont probablement opéré une sélection parmi toutes ces manifestations.
Matthew 28.16-20 (King James Version) :Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.And when they saw him, they worshipped him: but some doubted.And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF001
Sadducees
Les Sadducéens étaient un groupe aristocratique et sacerdotal du judaïsme antique (200 av. J.-C. – 70 ap. J.-C.), contrôlant le Temple de Jérusalem et le Sanhédrin. Ils acceptaient uniquement le Pentateuque, niaient la résurrection des morts et l'existence des anges. Présents quinze fois dans le Nouveau Testament, ils jouèrent un rôle clé dans la condamnation de Jésus, notamment à travers Caïphe et Anne. Leur disparition coïncide avec la destruction du Temple en 70 ap. J.-C.
Acts 23.6 (King James Version) :But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.King James Version (1769), domaine public — texte : eBible.org -
INF002
The Pharisees
Les Pharisiens, apparus après la révolte des Maccabées (165 av. J.-C.), étaient un groupe religieux influent du judaïsme antique. Attachés à la Torah écrite et orale, ils croyaient en la résurrection et restaient proches du peuple. Souvent en conflit avec Jésus dans les Évangiles, ils ont néanmoins donné des figures comme Nicodème et Joseph d'Arimathée. Leurs enseignements ont fondé le judaïsme rabbinique après la destruction du Temple en 70 ap. J.-C.
Matthew 23.23 (King James Version) :Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.King James Version (1769), domaine public — texte : eBible.org -
INF005
Jesus and the Idioms of His Time
Cet article analyse les principales langues utilisées par Jésus et ses contemporains en Palestine : l'araméen, langue quotidienne du peuple, l'hébreu, langue liturgique des synagogues, et le grec koinè, langue de l'administration romaine et des échanges culturels. Des exemples néotestamentaires illustrent chaque usage linguistique, révélant la richesse du contexte multiculturel du premier siècle.
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 -
INF006
Did Jesus speak Greek?
L'article examine la probabilité que Jésus ait parlé le grec. Bien que né à Nazareth, localité isolée, les Évangiles rapportent des dialogues directs de Jésus avec Pilate et des officiers romains sans mention d'interprète. L'auteur suggère que le travail de charpentier à Séphoris, ville hellénisée, et un possible enseignement local expliquent cette maîtrise probable du grec.
Matthew 8.5 (King James Version) :And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,King James Version (1769), domaine public — texte : eBible.org -
INF013
Santa Claus
Santa Claus is an iconic Christmas figure, born from a fusion of Saint Nicholas, a fourth-century Christian bishop, Nordic and Germanic traditions, and intense modern commercialisation. From the Netherlands to America, from Sinterklaas to Santa Claus, his image gradually took shape during the nineteenth century through literature and illustrations, before advertising spread it worldwide in the twentieth century. This fictional character must not, however, obscure the historical reality of Jesus, whose birth Christmas celebrates.
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INF029
The Apocryphal Writings
The apocryphal books are religious writings excluded from the official biblical canon. A distinction is made between the Old Testament apocrypha (Tobit, Judith, Maccabees, Sirach…), recognized as deuterocanonical by Catholics and Orthodox, and those of the New Testament (the Gospels of Thomas, Philip, Mary Magdalene…), often with a Gnostic coloring. Their study sheds light on the religious history and debates of the first Christian centuries, without placing them on the level of the canonical Scriptures.
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INF061
The P52 papyrus
Papyrus P52 is the oldest known fragment of the New Testament, containing verses from John 18. Discovered in Egypt in the early 20th century by Oxford scholars, it was acquired in 1920 for the John Rylands Library in Manchester. Identified in 1935 by Colin Henderson Roberts, this 9x6 cm fragment is dated on paleographic grounds to the first half of the 2nd century. Its discovery confirms the rapid spread and faithful transmission of the Gospels.
John 18.31-33 (King James Version) :Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?King James Version (1769), domaine public — texte : eBible.org
Word of a Friend
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PDA001
Casting the stone
The article deals with the biblical episode in which Jesus confronts the accusers of an adulterous woman, teaching forgiveness rather than judgment. Jesus declares that only the one who is without sin may cast the first stone, an answer that scatters the accusers. This account highlights Jesus’ compassion and his role as Savior, advocating forgiveness and redemption rather than condemnation.
John 8.7 (King James Version) :So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.King James Version (1769), domaine public — texte : eBible.org -
PDA002
Nicodemus’ search
This article looks at the story of Nicodemus, a Pharisee who meets Jesus by night according to John 3:1-21. Nicodemus seeks to understand the biblical idea of being born again in order to enter the kingdom of God. He moves from fear to courageous faith, helping with Jesus’ burial after his crucifixion. This account shows how a genuine encounter with Jesus can transform a life. Nicodemus’ experience symbolizes the passage from intellectual curiosity to an authentic, committed faith.
Job 42.5 (King James Version) :I have heard of thee by the hearing of the ear: but now mine eye seeth thee.King James Version (1769), domaine public — texte : eBible.org -
PDA004
The great choice of our lives
The article explores the crucial decision to follow Jesus despite the difficulties. Peter chooses the path of deep commitment to Jesus, favoring eternal values over immediate material blessings, unlike others who turn away. Stressing the importance of choosing the narrow path that leads to eternal life, the article urges us to put God first in order to succeed in our spiritual life and attain true salvation.
Matthew 13.44 (King James Version) :Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.King James Version (1769), domaine public — texte : eBible.org -
PDA005
Do you want to be healed?
The article explores Jesus’ question “Do you want to be healed?” to a man who had been sick for 38 years, highlighting how faith in God goes beyond local superstitions. Jesus heals the man and stresses the forgiveness of sins as the true blessing, surpassing even physical healing. The text stresses the importance of the salvation of the soul, central to the ministry of Jesus.
Hebrews 2.3 (King James Version) :How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;King James Version (1769), domaine public — texte : eBible.org -
PDA006
Whoever seeks finds
Dominique Lormier examines verse Matthew 7.8, which invites us to ask, seek and knock in order to find spiritual answers. Jesus offers a path of salvation, promising that those who sincerely seek find peace and reconciliation with God.
Ecclesiastes 3.11 (King James Version) :He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.Notethat which is past: Heb. that which is driven awayKing James Version (1769), domaine public — texte : eBible.org -
PDA007
The Resurrection
The article examines the resurrection of Jesus, a key event of Christianity. The women's visit to the tomb and the apostles' initial unbelief in the face of this extraordinary event are highlighted. The author explains that God continues to speak to people in various ways, but that humanity often chooses to ignore these spiritual messages.
Job 33.14-17 (King James Version) :For God speaketh once, yea twice, yet man perceiveth it not.Notehe…: Heb. he revealeth, or, uncoverethNotepurpose: Heb. workNotefrom perishing: Heb. from passingIn a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;Then he openeth the ears of men, and sealeth their instruction,That he may withdraw man from his purpose, and hide pride from man.King James Version (1769), domaine public — texte : eBible.org -
PDA008
Who is Jesus?
The article examines the identity of Jesus according to different beliefs. It invites us to move beyond intellectual knowledge and to live a personal, transforming relationship with him, as the Messiah and Lord of Christians.
Matthew 16.13 (King James Version) :When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?King James Version (1769), domaine public — texte : eBible.org -
PDA009
God’s love for humanity
The article explores God’s love through John 3:16 and the idea that, despite persecution, faith in Jesus offers a path to eternal life. It asserts that following Jesus’ teachings is an open door into the kingdom of God, and although this life is transitory, our choices here influence our eternity. Salvation through Jesus is presented as a precious gift, and everyone is free to accept it or not.
John 3.16 (King James Version) :For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.King James Version (1769), domaine public — texte : eBible.org -
PDA011
Is God Unjust?
The article discusses the idea that God might be unjust in allowing suffering and injustice in the world, but concludes that this condition results from human sin. It invites repentance and faith in Jesus for salvation.
Luke 13.1-5 (King James Version) :There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffered such things?I tell you, Nay: but, except ye repent, ye shall all likewise perish.Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?I tell you, Nay: but, except ye repent, ye shall all likewise perish.King James Version (1769), domaine public — texte : eBible.org -
PDA013
I have prayed for you, Jesus tells him!
The article discusses Luke 22:31-32, where Jesus tells Peter of a serious trial, promising his intercession. Satan seeks to destroy the disciples, but Jesus prays that their faith may not fail. This divine assurance endures for all believers, protecting them in their difficulties. Jesus’ intercession should inspire gratitude and faith in believers.
Luke 22.31-32 (King James Version) :And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.King James Version (1769), domaine public — texte : eBible.org -
PDA015
Do Not Fear, Only Believe
This article teaches the importance of faith in the face of difficulties, based on Jesus’ words to Jairus in Mark 5.36: “Do not be afraid, only believe.” It encourages readers to overcome their fears by trusting God and his promises in Scripture.
Isaiah 41.10 (King James Version) :Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.Notethey that strive…: Heb. the men of thy strifeNotethem that…: Heb. the men of thy contentionNotethey…: Heb. the men of thy warNotemen: or, few menNoteteeth: Heb. mouthsKing James Version (1769), domaine public — texte : eBible.org -
PDA017
Without me you can do nothing
The article explores John 15.5, stressing that Christians must depend on Jesus the Messiah in order to bear spiritual fruit. Even though achievements may occur without faith, it is by living connected to Jesus that the disciple accomplishes meaningful things.
Luke 17.7-10 (King James Version) :But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?Doth he thank that servant because he did the things that were commanded him? I trow not.So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.King James Version (1769), domaine public — texte : eBible.org -
PDA018
The Gloria Funicular Disaster
The article discusses the Gloria funicular disaster in the light of a similar biblical account, stressing the need for repentance and the importance of the salvation of the soul according to the teachings of Jesus.
Matthew 15.32 (King James Version) :Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.King James Version (1769), domaine public — texte : eBible.org -
PDA019
How Can We Escape If We Neglect So Great a Salvation?
The article urges readers not to neglect the salvation brought by Jesus, stressing its eschatological consequences. It calls for steadfast faithfulness to the divine message, insisting that spiritual truth transcends collective comfort or majority approval.
Acts 2.33 (King James Version) :Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.King James Version (1769), domaine public — texte : eBible.org
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ANN004
The date of birth of Jesus the Messiah
L'article propose une date de naissance pour Jésus basée sur une analyse des prophéties de Daniel et de l'histoire. La crucifixion aurait eu lieu…
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ANN005
Calculating the Dates of the Life of the Messiah Jesus
L'article explore la chronologie de la vie de Jésus, en confrontant diverses hypothèses sur la crucifixion, situant celle-ci au 1er avril 33 et la…
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ANN007
The family relationship between Mary and Elizabeth
Analyse du lien de parenté entre Marie et Élisabeth à partir de l'évangile de Luc. L'article examine la contradiction apparente entre leur parenté et…
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ANN008
The Gospel of Matthew
L’Évangile selon Matthieu est l’œuvre de l’apôtre, ancien collecteur d’impôts de Capernaüm, désigné par les Douze pour consigner leur témoignage collectif. Il veut montrer…
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ANN009
The censuses of Quirinius
L'article ANN009 examine la question des recensements de Quirinus mentionnés dans l'évangile de Luc (Lc 2,1-2) et leur apparent décalage avec le recensement historiquement…
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ANN010
The two genealogies of the Messiah Jesus
L'article discute des généalogies de Jésus dans Matthieu et Luc, essentielles pour établir son identité messianique. Matthieu souligne l'héritage royal de Joseph, tandis que…
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ANN011
The death of King Herod the Great
L'article analyse la datation de la mort d'Hérode le Grand, traditionnellement située autour de -1 av. J.-C., et sa réévaluation moderne à -4 av.…
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ANN012
The Magi from the East in Bethlehem
L'article se penche sur le récit des mages venus d'Orient pour rendre hommage à Jésus, soulignant l'historicité du récit de Matthieu et la résonance…
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ANN013
The Star of Bethlehem
L'article analyse l'étoile de Bethléem dans l'Évangile de Matthieu, questionnant sa nature symbolique ou réelle. Il décrit comment les Mages, grâce à leurs compétences…
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ANN016
The journey to Egypt
L'article analyse le voyage en Égypte de la Sainte Famille selon Matthieu, et son absence chez Luc. Il explore les implications théologiques et historiques…
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ANN017
The Baptisms
L'article examine les différents baptêmes du Nouveau Testament, de Jean le Baptiste à Jésus et Paul. Il met en lumière comment chaque baptême marque…
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ANN018
Jesus’ brothers and sisters
L'article explore l'identité des frères et sœurs de Jésus, débat théologique influencé par les interprétations catholiques et protestantes. En examinant les Évangiles, il met…
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ANN019
Did God Really Say?
L'article aborde la fiabilité des Évangiles, les critiques qu'ils suscitent, et défend leur inerrance sous la guidance divine. Il distingue entre critiques légitimes et…
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ANN020
The regulation of fishing
L'article détaille la pêche au temps de Jésus, notamment au lac de Tibériade en Galilée, examinant son importance économique et spirituelle. Il décrit les…
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ANN021
The disciples’ callings
L'article analyse les différents récits des évangiles concernant l'appel des premiers disciples de Jésus, montrant que ces narrations ne se contredisent pas mais se…
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ANN022
The choosing of the apostles
L'article explore le choix des douze apôtres par Jésus, soulignant l'importance symbolique du nombre douze. Il détaille la sélection attentive des apôtres et l'impact…
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ANN026
The hour of the crucifixion
L'article explore les divergences horaires des Évangiles concernant la crucifixion de Jésus. Les Évangiles synoptiques et Jean donnent des heures différentes, suscitant des débats…
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ANN027
The Last Passover Meal
L'article analyse la chronologie de la dernière Pâque selon les Évangiles, soulignant que Jésus a été crucifié le vendredi 1er avril 33, en concordance…
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ANN028
The Jewish Day in the Time of Jesus
Cet article explore l’ancienne structure temporelle juive, essentielle pour comprendre les Évangiles. Il distingue comment une journée commence au coucher du soleil et non…
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ANN029
The conflict between John’s and Jesus’ followers
L'article aborde les tensions entre les disciples de Jean le Baptiste et de Jésus, deux figures bibliques centrales, en mettant en avant leurs ministères…
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ANN032
Judas Iscariot, one of the 12
Judas l'Iscariote, célèbre pour sa trahison, est examiné dans cet article qui explore sa sélection comme l'un des douze apôtres et les implications théologiques…
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ANN035
The three days and three nights
L'article explore l'énigme des 'trois jours et trois nuits' de Jésus, proposant que l'obscurité survenue durant la crucifixion soit considérée comme la 'troisième nuit'.…
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ANN039
Those Disappointed in the Messiah Jesus
L'article discute Comment Jésus a déçu certains de ses disciples à cause de leurs attentes du Messie comme un libérateur politique plutôt qu'un sauveur…
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ANN040
Mary, the mother of Jesus
Cet article discute de Marie, mère de Jésus, soulignant son rôle dans les Évangiles et l'évolution de sa vénération à travers l'histoire chrétienne, malgré…
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ANN042
Travel times
Cette annexe étudie les moyens et durées de déplacement au premier siècle. À l'époque de Jésus, on voyageait principalement à pied, en caravane ou…
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ANN045
The debate over the date of Jesus’ death
L'article ANN045 examine le débat sur la date de la mort de Jésus, en confrontant les deux hypothèses principales : le 7 avril 30…
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ANN047
Origins of the 12 apostles
L'annexe ANN047 étudie l'origine des douze apôtres à partir des quatre listes canoniques (Matthieu, Marc, Luc, Actes). Elle analyse les convergences et divergences entre…
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ANN060
The city of Sepphoris
L'article dissèque le rôle clé de Sépphoris en Galilée, proche de Nazareth, et sa signification culturelle et historique, bien que non mentionnée dans les…
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ANN062
The manger in Bethlehem
L'article analyse la tradition de la crèche de Noël, comparant les récits historiques et la représentation culturelle moderne. Il s'appuie sur l'Évangile de Luc…
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ANN063
Aenon and Bethany beyond the Jordan
Cet article explore Béthanie et Enon, lieux de baptêmes importants dans les Évangiles selon Jean, tandis que des hypothèses modernes tentent de localiser ces…
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ANN064
The “next days” noted by John
L'article examine la chronologie des événements liés au baptême de Jésus dans l'évangile de Jean, distincte des Évangiles synoptiques. Il cherche à harmoniser ces…
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ANN067
The explanation of Daniel’s 70 weeks
L'article décrypte les 70 semaines de Daniel, opposant les théories d'Anderson et Denney pour dater la crucifixion de Jésus. Anderson propose une chronologie basée…
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ANN069
Joseph, Jesus' adoptive father
Joseph, père adoptif de Jésus, est décrit dans les Évangiles avec peu de détails mais joue un rôle crucial. Perçu souvent comme le père…
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ANN070
The temptation of Jesus the Messiah
Cet article explore la tentation de Jésus, son jeûne de 40 jours et les récits évangéliques de cette période en Judée. Les Évangiles synoptiques…
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ANN071
The town of Capernaum
L'article explore Capernaüm, ville de Galilée établie sur les rives du Lac de Tibériade, connue pour avoir été le "quartier général" de Jésus après…
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ANN072
The miracles performed by Jesus the Messiah
L'article examine les miracles de Jésus dans les Évangiles, leur signification, leur réception et la question de leur authenticité. Il confronte la perspective historique…
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ANN073
The resurrection of the Messiah Jesus
Cet article examine la résurrection de Jésus et son impact théologique, discutant des prédictions et réactions des témoins, ainsi que des mesures prises par…
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ANN075
The traders driven out of the Temple
L'article examine l'incident où Jésus expulse les marchands du Temple, un événement rapporté différemment dans les Évangiles de Matthieu, Marc, Luc et Jean. Alors…
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ANN078
The parables
L'article analyse l'usage des paraboles par Jésus, définies comme des récits symboliques spirituels. Utilisées pour enseigner des vérités profondes, les paraboles servaient aussi à…
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ANN079
Marriage in Jesus’ time
Cet article analyse le mariage et ses significations dans la société juive du premier siècle, comparant ces traditions aux normes modernes. Il met l'accent…
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ANN080
Is Jesus a mamzer?
L'article examine la théorie selon laquelle Jésus pourrait être un 'mamzer', résultant d'une union interdite par la loi juive, à cause de sa conception…
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ANN081
The fulfilment of the prophecies
L'article examine comment les prophéties de l'Ancien Testament trouvent leur accomplissement dans la vie de Jésus, en identifiant 24 points marqués par des événements…
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ANN083
The family of Jesus the Messiah
Cet article examine l'importance de la famille de Jésus dans le développement de l'Église primitive. Il met en avant les rôles de sa mère…
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ANN087
The festivals noted by John
L'étude approfondit la façon dont l'évangile de Jean utilise les fêtes juives pour établir une chronologie précise du ministère de Jésus, contrastant avec les…
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ANN088
The two anointings of Jesus the Messiah
L'article analyse les onctions du Messie Jésus dans les Évangiles, illustrant le contraste des valeurs entre Jésus et Simon le pharisien. Il souligne le…
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ANN090
The appearances of the risen Messiah Jesus
L'étude couvre les apparitions de Jésus ressuscité, en se basant sur les récits des Évangiles, notamment la rencontre avec Marie de Magdala. Elle vise…
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ANN091
The women at the foot of the cross
L'article analyse la présence et le rôle des femmes lors de la crucifixion de Jésus. Ces femmes, notamment Marie de Magdala, font preuve d'une…
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ANN094
The apostles' staff and sandals
L'article explore les divergences entre Matthieu, Marc et Luc sur la mission des apôtres, soulignant les nuances linguistiques et la différence d'audience. Matthieu déconseille…
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ANN102
The signs heralding the return of Jesus the Messiah
L'article "ANN102 - Les signes annonçant le retour du Messie Jésus" explore les prophéties bibliques sur le retour du Christ, sans en fixer la…
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ANN107
Harmony of the texts on the resurrection
L'article analyse et harmonise les récits de la résurrection de Jésus dans les Évangiles, se concentrant sur Matthieu. Il explique les variations comme des…
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ANN110
Death: What the Bible Says
Cet article explore les perspectives bibliques sur le sort des morts, évoquant le sommeil inconscient jusqu'à la résurrection, ou une conscience intermédiaire. Il analyse…
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ANN111
The destination of the disciples after the multiplication of the loaves
L'article explore les récits divergents des Évangiles concernant la destination des disciples après la multiplication des pains, en analysant les perspectives de Matthieu, Marc…
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ANN113
The multiplication of the loaves
Cet article analyse les récits évangéliques de la multiplication des pains, où Jésus nourrit des milliers de personnes avec peu de nourriture. Les différences…
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ANN114
I will build my Church
Cet article analyse les implications théologiques du passage de Matthieu 16.17-19, où Jésus évoque "mon Église". Il explore le rôle de Pierre comme clé…
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ANN116
Salvation
L'article examine le salut comme un élément crucial du dessein divin, accentuant son importance à travers le ministère de Jésus. Il explique comment le…
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ANN117
Sin
L'article traite du péché, sa définition biblique et son origine par Adam, ainsi que son impact sur l'humanité. Il aborde la nécessité de la…
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ANN119
The eschatological discourse on the Mount of Olives
Cet article explore le discours eschatologique de Jésus sur le mont des Oliviers, discuté dans les Évangiles de Matthieu, Marc et Luc. Jésus met…
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ANN120
The different judgments
L'article "ANN120 - Les différents jugements" analyse Luc 12.46-48, où Jésus parle des nuances dans le jugement divin. Ce passage, évoquant la hiérarchie des…
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ANN121
The Different Sins
Cet article examine les différentes perspectives bibliques sur le péché, notamment les distinctions entre "petits" et "gros" péchés et leur implication dans le salut.…
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ANN124
Jesus’ seven sayings on the cross.
This article examines the seven sayings of Jesus on the cross, exploring their theological meaning and their place in God’s plan of salvation.
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ANN126
Detailed chronology of the events related to the resurrection
L'article examine de manière approfondie la chronologie des événements autour de la résurrection de Jésus, en harmonisant les récits des évangiles. Il s'appuie sur…
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ANN128
The servant in the Bible: from the Servant of the Lord to the washing of feet
L'article explore la notion biblique du serviteur, illustrée par Jésus à travers le lavement des pieds, un geste symbolique de service et de dévotion…