The life of Jesus up to the age of 12 4 studies
The Gospels: context and distinctive features of the accounts 1 study
The ministry of John the Baptist 14 studies
- 6The ministry of John the Baptist
- 7The baptism of Jesus the Messiah
- 8The temptation of Jesus the Messiah
- 9The delegation from Jerusalem
- 10The first disciples
The beginning of the ministry in Galilee 5 studies
From the second to the third Passover festival 12 studies
- 25Testimonies confirming that of Jesus the Messiah
- 26The question of John the Baptist's disciples about fasting
- 27The parables of the new cloth and the new wine
- 28Many healings in Galilee
- 29Jesus the Messiah’s departure for other towns
From the 3rd Passover to the start of the final week 4 studies
The last day up to the crucifixion 1 study
Contradictions 6 studies
- 42Jesus’ meeting with Peter?
- 43John the Baptist risen from the dead?
- 44Jesus recognised by John?
- 45John the Baptist’s doubts?
- 46Jesus' testimony?
The life of Jesus up to the age of 12
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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 -
PER003
Announcement of the birth of John the Baptist
This article describes the announcement of John the Baptist's birth, recounted exclusively in the Gospel of Luke, highlighting the attention to historical detail and John's prophetic significance as the forerunner of Jesus.
Luke 1.5-25 (King James Version) :There was in the days of Herod, the king of Judæa, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.And it came to pass, that while he executed the priest’s office before God in the order of his course,According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.And the whole multitude of the people were praying without at the time of incense.And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.And when Zacharias saw him, he was troubled, and fear fell upon him.But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.And thou shalt have joy and gladness; and many shall rejoice at his birth.For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb.And many of the children of Israel shall he turn to the Lord their God.And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.And the people waited for Zacharias, and marvelled that he tarried so long in the temple.And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.And after those days his wife Elisabeth conceived, and hid herself five months, saying,Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.King James Version (1769), domaine public — texte : eBible.org -
PER007
The birth of John the Baptist
The article discusses the birth of John the Baptist, the son of Zechariah and Elizabeth. His birth, described as miraculous, is accompanied by prophecies and recalls ancient biblical accounts. John, whose name means "God is gracious", is announced by Gabriel and will become a forerunner of the Messiah.
Genesis 22.1-18 (King James Version) :And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.NoteBehold…: Heb. Behold meAnd he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.Notelamb: or, kidThen on the third day Abraham lifted up his eyes, and saw the place afar off.And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.And Abraham stretched forth his hand, and took the knife to slay his son.And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.NoteJehovah-jireh: that is, The Lord will see, or, provideAnd he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the LORD it shall be seen.And the angel of the LORD called unto Abraham out of heaven the second time,Noteshore: Heb. lipAnd said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.King James Version (1769), domaine public — texte : eBible.org -
Supplementary material
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ANN003
The birth and ministry of John the Baptist
This appendix studies the birth and ministry of John the Baptist through the Gospel of Luke. It introduces his parents, Zechariah and…
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ANN003
The birth and ministry of John the Baptist
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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
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.
Luke 4.1-13 (King James Version) :And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.If thou therefore wilt worship me, all shall be thine.And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:For it is written, He shall give his angels charge over thee, to keep thee:And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.And when the devil had ended all the temptation, he departed from him for a season.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.
Isaiah 40.3 (King James Version) :The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.Notestraight: or, a straight placeNoteplain: or, a plain placeKing 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.
Mark 1.9-11 (King James Version) :And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.King James Version (1769), domaine public — texte : eBible.org -
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 -
PER032
The delegation from Jerusalem
The article explores John the Baptist's meeting with the Sanhedrin's representatives at Bethany, highlighting his renown and the authorities' messianic expectations. John is questioned about his messianic role despite performing no miracles, revealing the Pharisees' expectations of a royal and priestly messiah. The analysis reconciles differing Gospel accounts.
John 10.41 (King James Version) :And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.King James Version (1769), domaine public — texte : eBible.org -
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 1.35-42 (King James Version) :Again the next day after John stood, and two of his disciples;And looking upon Jesus as he walked, he saith, Behold the Lamb of God!And the two disciples heard him speak, and they followed Jesus.Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother.He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.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 1.49 (King James Version) :Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.King James Version (1769), domaine public — texte : eBible.org -
PER036
The wedding at Cana
The wedding at Cana (John 2:1–11) constitutes Jesus’ first sign: he turns water into wine at a wedding in Cana in Galilee, in November 29. Only John reports this episode. The article explores possible reasons for Jesus’ family’s presence, tentatively identifies Nathanael as the bridegroom, and emphasises that this miracle strengthens the disciples’ faith by revealing the Messiah’s glory.
John 2.11 (King James Version) :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 -
PER037
A visit to Capernaum
After the wedding at Cana, Jesus the Messiah visits Capernaum with his family around 1 December 29. Only John reports this episode (John 2:12). He meets his disciples Peter, Andrew, James and John there and befriends Zebedee and Salome. This town later becomes the headquarters of his Galilean ministry. After this visit, he returns to Nazareth before joining John the Baptist at Aenon.
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 -
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 -
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 -
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.
Luke 3.18-20 (King James Version) :And many other things in his exhortation preached he unto the people.But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done,Added yet this above all, that he shut up John in prison.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.
John 4.1-3 (King James Version) :When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,(Though Jesus himself baptized not, but his disciples,)He left Judæa, and departed again into Galilee.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 -
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 -
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.
Acts 1.21-22 (King James Version) :Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.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
From the second to the third Passover festival
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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 1.7 (King James Version) :The same came for a witness, to bear witness of the Light, that all men through him might believe.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.
Mark 2.18-20 (King James Version) :And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.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.
Mark 2.21-22 (King James Version) :No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.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.
Isaiah 42.1-4 (King James Version) :Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.Notesmoking: or, dimly burningNotequench: Heb. quench itNotediscouraged: Heb. brokenHe shall not cry, nor lift up, nor cause his voice to be heard in the street.A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.King James Version (1769), domaine public — texte : eBible.org -
PER112
Jesus the Messiah’s departure for other towns
Pericope 112 analyses Jesus’ departure on a journey through the towns and villages of Galilee (Mt 11.1), dated to May–June AD31. Unlike John the Baptist, who remained in one place, Jesus actively travelled throughout the region to proclaim the Kingdom of Heaven, guided by the Holy Spirit, so as to reach even the poorest, who could not travel to him.
Matthew 11.1 (King James Version) :And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.King James Version (1769), domaine public — texte : eBible.org -
PER113
John the Baptist’s question
Imprisoned, John the Baptist sends his disciples to ask Jesus whether he is indeed the awaited Messiah. Jesus answers through his deeds—healings, resurrections and proclamation to the poor—drawing on Isaiah 35.5. The article analyses the divergence between the two ministries, Matthew’s editorial reasoning and the powerful Christological implication in the prophetic reference: Jesus is God coming to save his people (Isa 35.4).
Isaiah 35.5 (King James Version) :Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.Notegrass…: or, a court for reeds, etcNotebut…: or, for he shall be with themKing 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.
Isaiah 35.4-5 (King James Version) :Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you.Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.Notegrass…: or, a court for reeds, etcNotebut…: or, for he shall be with themKing James Version (1769), domaine public — texte : eBible.org -
PER115
Jesus the Messiah rebukes several towns
Jesus rebukes the towns of Chorazin, Bethsaida and Capernaum for their failure to repent despite the many miracles performed in them. He compares them unfavourably with the pagan cities of Tyre, Sidon and even Sodom, declaring that those cities would have repented. This passage emphasises responsibility in proportion to the revelation received and the eternal stakes of rejecting the Gospel.
Matthew 8.14-15 (King James Version) :And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.And he touched her hand, and the fever left her: and she arose, and ministered unto them.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.
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 -
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.
Luke 9.7-9 (King James Version) :Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.King James Version (1769), domaine public — texte : eBible.org -
PER164
Recalling the arrest of John the Baptist
Pericope PER164 recalls the circumstances of John the Baptist's arrest, as recounted by Matthew (14.3-5) and Mark (6.17-20). John was imprisoned for publicly denouncing the unlawful marriage of Herod Antipas to Herodias, the former wife of his brother. Mark offers a nuanced portrait of Herod, ambivalent and fascinated by John, whereas Matthew stresses his fear of the crowd. It is Herodias who pushes for the prophet's death; he was held at Machaerus in March AD 32.
Matthew 14.3-5 (King James Version) :For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.For John said unto him, It is not lawful for thee to have her.And when he would have put him to death, he feared the multitude, because they counted him as a prophet.King James Version (1769), domaine public — texte : eBible.org -
PER165
Reminder of the circumstances of the murder of John the Baptist
Pericope 165 analyzes the circumstances of the murder of John the Baptist according to Matthew (14.6-12) and Mark (6.21-29). In Galilee, in March AD 32, Herod Antipas yields to the manipulation of Herodias through Salome's dance and has the prophet beheaded. The article highlights the parallel between the martyrdom of John and that of Jesus, two messianic figures unjustly condemned and laid in a tomb.
Mark 6.14-29 (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.For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias’ sake, his brother Philip’s wife: for he had married her.For John had said unto Herod, It is not lawful for thee to have thy brother’s wife.Therefore Herodias had a quarrel against him, and would have killed him; but she could not:For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her.And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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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 7.3 (King James Version) :His brethren therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may see the works that thou doest.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.
Mark 10.1 (King James Version) :And he arose from thence, and cometh into the coasts of Judæa by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.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 -
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.
Luke 7.34 (King James Version) :The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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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 23.12 (King James Version) :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
Contradictions
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CTD013
Jesus’ meeting with Peter?
Article CTD013 addresses a classic objection: where did Jesus first meet Peter and Andrew? Matthew places the encounter in Galilee, John on the banks of the Jordan. The article demonstrates that these are two distinct stages: an initial encounter in Judea (John), followed by a definitive call in Galilee (Matthew). The two accounts are complementary, not contradictory, and illustrate the gradual development of the disciples' calling.
John 1.41-42 (King James Version) :He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.King James Version (1769), domaine public — texte : eBible.org -
CTD016
John the Baptist risen from the dead?
Article CTD016 examines the alleged contradiction between Matthew 14.2, Mark 6.14 and Luke 9.7-9 concerning Herod Antipas' opinion of Jesus. Luke portrays Herod as uncertain, while Matthew and Mark report his private statement identifying Jesus with John the Baptist raised from the dead. The author demonstrates that there is no contradiction but a complementary narrative, explained by the publishing constraints of the first century.
Luke 9.7-9 (King James Version) :Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.King James Version (1769), domaine public — texte : eBible.org -
CTD017
Jesus recognised by John?
The article explores whether John the Baptist recognised Jesus, comparing the accounts of Matthew and John, which appear contradictory but are in fact complementary.
Isaiah 40.3 (King James Version) :The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.Notestraight: or, a straight placeNoteplain: or, a plain placeKing James Version (1769), domaine public — texte : eBible.org -
CTD018
John the Baptist’s doubts?
The article explores the alleged contradiction between the Gospels of John and Matthew concerning John the Baptist's recognition of Jesus as the Messiah. It concludes that this is not a contradiction but a development in understanding in the face of unfulfilled messianic expectations.
Luke 7.33-34 (King James Version) :For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!King James Version (1769), domaine public — texte : eBible.org -
CTD019
Jesus' testimony?
The article 'CTD019 - Jesus' testimony?' examines an alleged contradiction in the Gospel of John concerning Jesus' testimony. Jesus acknowledges human legal standards but emphasises the divine truth of his identity. In John 5,31, he aligns himself with human criteria for truthfulness, while in John 8,14, he affirms the validity of his divine testimony.
John 8.14 (King James Version) :Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.King James Version (1769), domaine public — texte : eBible.org -
CTD059
This is my Son
This article explores how the divine voice at Jesus' baptism was perceived and whom it addressed, comparing the Gospels of Matthew, Mark, Luke and John. Each author offers a unique view that enriches the event, suggesting complementary perspectives rather than contradictions.
Luke 3.21-22 (King James Version) :Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.King James Version (1769), domaine public — texte : eBible.org
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ANN002
The Gospel of John
The Gospel according to John differs from the other three, known as the Synoptic Gospels, in its style and theological depth. Written by the apostle John, son of Zebedee,…
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ANN004
The date of birth of Jesus the Messiah
The article proposes a birth date for Jesus based on an analysis of Daniel's prophecies and history. The crucifixion is thought to have taken place…
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ANN017
The Baptisms
The article examines the different baptisms in the New Testament, from John the Baptist to Jesus and Paul. It highlights how each baptism marks…
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ANN029
The conflict between John’s and Jesus’ followers
This article addresses the tensions between the disciples of John the Baptist and those of Jesus, two central biblical figures, highlighting their ministries…
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ANN044
The Nazirite vow
The Nazirite vow is a vow of consecration to God, derived from the Hebrew for 'to separate oneself', defined in Numbers 6. The Nazirite abstains from wine, from…
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ANN063
Aenon and Bethany beyond the Jordan
This article explores Bethany and Aenon, important baptismal sites in the Gospel accounts of John, while modern theories seek to locate these…
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ANN064
The “next days” noted by John
The article examines the chronology of events surrounding Jesus' baptism in the Gospel of John, which differs from the synoptic Gospels. It seeks to harmonise these…
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ANN070
The temptation of Jesus the Messiah
This article explores Jesus' temptation, his 40-day fast, and the Gospel accounts of this period in Judea. The Synoptic Gospels…
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ANN083
The family of Jesus the Messiah
This article examines the importance of the family of Jesus in the development of the early Church. It highlights the roles of his mother…
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ANN103
Repentance
This study focuses on 'ANN103 - La repentance', examining the word 'repentance' in its Latin and Greek origins. It underscores the importance of…