The life of Jesus up to the age of 12 19 studies
- 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
The Gospels: context and distinctive features of the accounts 1 study
The context of Jesus’ birth (Nativity) and childhood 4 studies
The ministry of John the Baptist 13 studies
- 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
The beginning of the ministry in Galilee 24 studies
- 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, customs and historical context of the New Testament 2 studies
From the second to the third Passover festival 90 studies
- 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
From the 3rd Passover to the start of the final week 89 studies
- 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
Jesus’ ministry: callings, miracles and teachings 17 studies
- 243The parables
- 244The sower
- 245The house built on rock
- 246The new cloth and the new wineskins
- 247The wheat and the weeds
The last week before the arrest 32 studies
- 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
The last day up to the crucifixion 53 studies
- 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
Reliability of the Scriptures and other doctrinal topics 2 studies
The resurrection and the various appearances 9 studies
- 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
Chronology 1 study
Doctrines of the Bible 1 study
Exorcisms 3 studies
Social issues 2 studies
Healings 25 studies
- 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
History of the Bible 1 study
Contradictions 62 studies
- 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?
Great Men 1 study
Peter's ministry 12 studies
- 452The Acts of the Apostles
- 453Luke's introduction
- 454The apostles' conversation with Jesus
- 455The ascension of Jesus
- 456The choice of Matthias
Miracles 12 studies
- 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
Historical notes 7 studies
- 476Sadducees
- 477The Pharisees
- 478Jesus and the Idioms of His Time
- 479Did Jesus speak Greek?
- 480Santa Claus
Word of a Friend 14 studies
- 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.
Daniel 8.6 (King James Version) :And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power.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 -
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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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.
Luke 2.6-7 (King James Version) :And so it was, that, while they were there, the days were accomplished that she should be delivered.And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.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.
Hosea 11.1 (King James Version) :When Israel was a child, then I loved him, and called my son out of Egypt.Notetake off: Heb. lift upKing 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.
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
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.
Luke 3.1-3 (King James Version) :Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;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.
Ezra 7.8-9 (King James Version) :And he came to Jerusalem in the fifth month, which was in the seventh year of the king.For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.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.
Galatians 4.4 (King James Version) :But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,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.
Luke 3.1-23 (King James Version) :Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;And all flesh shall see the salvation of God.Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.And the people asked him, saying, What shall we do then?He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.Then came also publicans to be baptized, and said unto him, Master, what shall we do?And he said unto them, Exact no more than that which is appointed you.And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.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.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.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
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.
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.
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 -
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 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 -
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.
John 3.24 (King James Version) :For John was not yet cast into 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 -
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 4.43 (King James Version) :Now after two days he departed thence, and went 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.
John 4.44 (King James Version) :For Jesus himself testified, that a prophet hath no honour in his own country.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.
Luke 4.31 (King James Version) :And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.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.
Isaiah 9.2 (King James Version) :The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.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.
Luke 9.7 (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;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.
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 -
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.
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 -
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.
Luke 4.40-41 (King James Version) :Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.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 -
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.
Luke 4.42 (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.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.
Acts 1.21 (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,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.
Luke 4.43-44 (King James Version) :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 -
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.
Leviticus 14.1-32 (King James Version) :And the LORD spake unto Moses, saying,Notebirds: or, sparrowsNoteinto…: Heb. upon the face of the fieldThis shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest:And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop:And the priest shall command that one of the birds be killed in an earthen vessel over running water:As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil.Noteof the…: Heb. the daughter of her yearAnd the priest that maketh him clean shall present the man that is to be made clean, and those things, before the LORD, at the door of the tabernacle of the congregation:And the priest shall take one he lamb, and offer him for a trespass offering, and the log of oil, and wave them for a wave offering before the LORD:And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest’s, so is the trespass offering: it is most holy:And the priest shall take some of the blood of the trespass offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot:And the priest shall take some of the log of oil, and pour it into the palm of his own left hand:And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD:And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass offering:And the remnant of the oil that is in the priest’s hand he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the LORD.And the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burnt offering:And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.And if he be poor, and cannot get so much; then he shall take one lamb for a trespass offering to be waved, to make an atonement for him, and one tenth deal of fine flour mingled with oil for a meat offering, and a log of oil;Notecannot…: Heb. his hand reach notNoteto be…: Heb. for a wavingAnd two turtledoves, or two young pigeons, such as he is able to get; and the one shall be a sin offering, and the other a burnt offering.And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the LORD.And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall wave them for a wave offering before the LORD:And he shall kill the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot:And the priest shall pour of the oil into the palm of his own left hand:And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD:And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass offering:And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed, to make an atonement for him before the LORD.And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get;Even such as he is able to get, the one for a sin offering, and the other for a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the LORD.This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing.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.
Luke 5.27-28 (King James Version) :And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.And he left all, rose up, 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.
Matthew 9.10 (King James Version) :And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.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.
John 13.19 (King James Version) :Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.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 5.14 (King James Version) :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.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.
Numbers 24.17 (King James Version) :I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.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.
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 -
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.
Matthew 9.16-17 (King James Version) :No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.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.
Deuteronomy 23.24 (King James Version) :When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.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.
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 -
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.
Luke 6.12-16 (King James Version) :And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,Matthew and Thomas, James the son of Alphæus, and Simon called Zelotes,And Judas the brother of James, and Judas Iscariot, which also was the traitor.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.
Matthew 15.24 (King James Version) :But he answered and said, I am not sent but unto the lost sheep of the house of Israel.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.
Luke 14.34-35 (King James Version) :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 -
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.
Matthew 5.14-16 (King James Version) :Ye are the light of the world. A city that is set on an hill cannot be hid.Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.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 5.21-48 (King James Version) :Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: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.Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.Ye have heard that it was said by them of old time, Thou shalt not commit adultery:But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.Neither shalt thou swear by thy head, because thou canst not make one hair white or black.But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.And whosoever shall compel thee to go a mile, go with him twain.Give to him that asketh thee, and from him that would borrow of thee turn not thou away.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 -
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.
Mark 9.45 (King James Version) :And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: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.
Matthew 19.8 (King James Version) :He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.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 5.45 (King James Version) :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.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 6.2 (King James Version) :Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory 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.
Matthew 6.14-15 (King James Version) :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 -
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.
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 -
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 8.26 (King James Version) :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.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.
Luke 6.37-45 (King James Version) :Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?The disciple is not above his master: but every one that is perfect shall be as his master.And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye?Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye.For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.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.
Matthew 5.1 (King James Version) :And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: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.
Luke 13.24 (King James Version) :Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.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.
Galatians 5.22-23 (King James Version) :But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,Meekness, temperance: against such there is no law.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.
Matthew 3.9 (King James Version) :And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.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.
Luke 4.32 (King James Version) :And they were astonished at his doctrine: for his word was with power.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.
Matthew 8.1-4 (King James Version) :When he was come down from the mountain, great multitudes followed him.And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.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.
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 -
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.
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 -
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.
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 -
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.
John 16.8 (King James Version) :And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: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 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 -
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 8.19-21 (King James Version) :Then came to him his mother and his brethren, and could not come at him for the press.And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do 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.
Luke 12.1-12 (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.For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.Are not five sparrows sold for two farthings, and not one of them is forgotten before God?But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:But he that denieth me before men shall be denied before the angels of God.And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:For the Holy Ghost shall teach you in the same hour what ye ought to say.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.
Luke 12.22-34 (King James Version) :And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.The life is more than meat, and the body is more than raiment.Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?And which of you with taking thought can add to his stature one cubit?If ye then be not able to do that thing which is least, why take ye thought for the rest?Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.But rather seek ye the kingdom of God; and all these things shall be added unto you.Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.For where your treasure is, there will your heart be also.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.
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 -
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.
Matthew 24.45-51 (King James Version) :Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?Blessed is that servant, whom his lord when he cometh shall find so doing.Verily I say unto you, That he shall make him ruler over all his goods.But and if that evil servant shall say in his heart, My lord delayeth his coming;And shall begin to smite his fellowservants, and to eat and drink with the drunken;The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of,And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.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.
Luke 12.49-59 (King James Version) :I am come to send fire on the earth; and what will I, if it be already kindled?But I have a baptism to be baptized with; and how am I straitened till it be accomplished!Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:For from henceforth there shall be five in one house divided, three against two, and two against three.The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?Yea, and why even of yourselves judge ye not what is right?When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.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.
Habakkuk 1.2-13 (King James Version) :O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save!Why dost thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention.Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you.Notebreadth: Heb. breadthsNotetheir judgment…: or, from them shall proceed the judgment of these, and the captivity of theseNotefierce: Heb. sharpNotetheir…: or, the supping up of their faces, etc: or, their faces shall look (Heb. the opposition of their faces) toward the eastFor, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs.They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it.Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.Notemighty…: Heb. rockNoteestablished: Heb. foundedNoteiniquity: or, grievanceNotecreeping: or, movingNotedrag: or, flue netNoteplenteous: or, dainty: Heb. fatThou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?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 13.1-23 (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 -
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.
Acts 17.6 (King James Version) :And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;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.
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 -
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.
Mark 5.1-20 (King James Version) :And they came over unto the other side of the sea, into the country of the Gadarenes.And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,Who had his dwelling among the tombs; and no man could bind him, no, not with chains:Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.But when he saw Jesus afar off, he ran and worshipped him,And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.For he said unto him, Come out of the man, thou unclean spirit.And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.And he besought him much that he would not send them away out of the country.Now there was there nigh unto the mountains a great herd of swine feeding.And all the devils besought him, saying, Send us into the swine, that we may enter into them.And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.And they began to pray him to depart out of their coasts.And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.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.
Leviticus 5.2 (King James Version) :Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty.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 11.5 (King James Version) :The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.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.
Matthew 9.33-34 (King James Version) :And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.But the Pharisees said, He casteth out devils through the prince of the devils.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 11.55 (King James Version) :And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.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 9.37 (King James Version) :Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;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 6.5 (King James Version) :And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.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.
Mark 6.21-29 (King James Version) :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 -
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.
Mark 6.31-32 (King James Version) :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.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.
Matthew 14.13-21 (King James Version) :When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.But Jesus said unto them, They need not depart; give ye them to eat.And they say unto him, We have here but five loaves, and two fishes.He said, Bring them hither to me.And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.And they that had eaten were about five thousand men, beside women and children.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.
John 6.14-15 (King James Version) :Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.King James Version (1769), domaine public — texte : eBible.org -
PER171
The Messiah Jesus and Peter walk on the water
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.
Job 9.8 (King James Version) :Which alone spreadeth out the heavens, and treadeth upon the waves of the sea.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 14.34-36 (King James Version) :And when they were gone over, they came into the land of Gennesaret.And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.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.
Matthew 14.34 (King James Version) :And when they were gone over, they came into the land of Gennesaret.King James Version (1769), domaine public — texte : eBible.org -
PER176
Peter acknowledges Jesus as the Messiah
Pericope 176 recounts Peter's confession that Jesus is the Messiah, reported only by John (6.62-71). After a mass departure of disciples, Jesus asks the Twelve about their commitment. Peter responds with a remarkable proclamation of faith. The article explores the tension between divine sovereignty and human freedom, and concludes with the mention of Judas Iscariot, a reminder that nothing escapes God's gaze.
John 6.70-71 (King James Version) :Jesus answered them, Have not I chosen you twelve, and one of you is a devil?He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.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.
Mark 7.1-13 (King James Version) :Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.Howbeit in vain do they worship me, teaching for doctrines the commandments of men.For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.And ye suffer him no more to do ought for his father or his mother;Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.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.
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 -
PER180
Healing of the Syrophoenician woman's daughter
This article examines the healing of the daughter of the Syrophoenician woman, highlighting the openness of Jesus’ message to the Gentiles. Drawing on the Gospels of Matthew and Mark, it brings out human faith beyond ethnic and cultural boundaries. The narrative sheds light on Jesus’ priority mission to Israel, while acknowledging the demonstration of faith by non-Jews.
Mark 7.24-30 (King James Version) :And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.But Jesus said unto her, Let the children first be filled: for it is not meet to take the children’s bread, and to cast it unto the dogs.And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs.And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.King James Version (1769), domaine public — texte : eBible.org -
PER181
Many healings in the evening
The article explores Jesus' healings, particularly in Galilee after his return from Phoenicia. Matthew describes the many miracles performed, while Mark focuses on one singular case involving a deaf man, demonstrating Jesus' unique method already observed elsewhere in the Gospels.
Matthew 15.29-31 (King James Version) :And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them:Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.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.
Matthew 15.32-38 (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.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.
Matthew 15.39 (King James Version) :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 -
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 5.35-43 (King James Version) :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 -
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 9.22 (King James Version) :Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.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.
Luke 9.28-36 (King James Version) :And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.And, behold, there talked with him two men, which were Moses and Elias:Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.And there came a voice out of the cloud, saying, This is my beloved Son: hear him.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 -
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.
Malachi 4.5-6 (King James Version) :Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.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.
Matthew 17.14-18 (King James Version) :And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.And I brought him to thy disciples, and they could not cure him.Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.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.
Mark 9.28-29 (King James Version) :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 -
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.
Luke 9.43-45 (King James Version) :And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.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.
Exodus 30.11-16 (King James Version) :And the LORD spake unto Moses, saying,Notetheir number: Heb. them that are to be numberedNotegive more: Heb. multiplyNotegive less: Heb. diminishWhen thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD.Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls.And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.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.
John 10.14 (King James Version) :I am the good shepherd, and know my sheep, and am known of mine.King James Version (1769), domaine public — texte : eBible.org -
PER203
Discipline in the Church and forgiveness
Pericope 203 presents Jesus’ teaching on church discipline and forgiveness, at Capernaum in September AD 32. Matthew 18.15-22 and Luke 17.3-4 develop brotherly correction, the authority of the Church, communal prayer and unlimited forgiveness (seventy times seven). These themes form the foundation of a Christian ethic of relationships centered on reconciliation and divine mercy.
Matthew 16.19 (King James Version) :And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.King James Version (1769), domaine public — texte : eBible.org -
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 7.2 (King James Version) :Now the Jews’ feast of tabernacles was at hand.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 7.6 (King James Version) :Then Jesus said unto them, My time is not yet come: but your time is alway ready.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 7.37 (King James Version) :In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.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 9.56 (King James Version) :For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.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 7.13 (King James Version) :Howbeit no man spake openly of him for fear of the Jews.King James Version (1769), domaine public — texte : eBible.org -
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 12.44 (King James Version) :Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.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.
Luke 9.10 (King James Version) :And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.King James Version (1769), domaine public — texte : eBible.org -
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.
Luke 10.38-42 (King James Version) :Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.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 11.9-13 (King James Version) :And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?Or if he shall ask an egg, will he offer him a scorpion?If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?King James Version (1769), domaine public — texte : eBible.org -
PER227
The invitation to a Pharisee's home
Pericope 227 recounts the invitation extended to the Messiah Jesus by a Pharisee for a meal, reported only by Luke (Lk 11.37). Far from being well-meaning, this invitation seems to be a trap orchestrated to gather accusations against Jesus before witnesses. Aware of what was at stake, Jesus nevertheless accepts the invitation, strengthened by a spiritual assurance that his hour had not yet come. The event probably takes place in Jerusalem, during a journey that Jesus undertakes despite the threats of the religious authorities.
John 8.59 (King James Version) :Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.King James Version (1769), domaine public — texte : eBible.org -
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 13.1-5 (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 -
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.
Deuteronomy 5.12-15 (King James Version) :Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.Six days thou shalt labour, and do all thy work:But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.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.
Psalms 48.1 (King James Version) :Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness.Notefor: or, ofKing 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.
Luke 14.12 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
PER237
Parable of the Presumptuous Guest
The Parable of the Presumptuous Guest (Luke 14.7-14), related only by Luke, takes place in the house of a leader of the Pharisees in Jerusalem. There Jesus teaches humility by urging us to choose the last place rather than the first, and selfless generosity by encouraging us to invite the poor and the outcasts rather than those who can repay. These two teachings illustrate the fundamental values of the Kingdom of God: honor comes from God, not from oneself, and true giving will be rewarded at the resurrection of the righteous.
Luke 14.12-14 (King James Version) :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.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 14.28-30 (King James Version) :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.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.
Luke 14.34-35 (King James Version) :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 -
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 -
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.
Matthew 18.21-22 (King James Version) :Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.King James Version (1769), domaine public — texte : eBible.org -
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 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 -
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 21.5-38 (King James Version) :And as some spake of the temple, how it was adorned with goodly stones and gifts, he said,As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them.But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by.Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven.But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake.And it shall turn to you for a testimony.Settle it therefore in your hearts, not to meditate before what ye shall answer:For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.And ye shall be hated of all men for my name’s sake.But there shall not an hair of your head perish.In your patience possess ye your souls.And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.Then let them which are in Judæa flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.For these be the days of vengeance, that all things which are written may be fulfilled.But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.And then shall they see the Son of man coming in a cloud with power and great glory.And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.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.And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.For as a snare shall it come on all them that dwell on the face of the whole earth.Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives.And all the people came early in the morning to him in the temple, for to hear him.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 8.12 (King James Version) :Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.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 9.35-41 (King James Version) :Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?He answered and said, Who is he, Lord, that I might believe on him?And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.And he said, Lord, I believe. And he worshipped him.And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.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 10.22-23 (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 -
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 10.30 (King James Version) :I and my Father are one.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 18.35-43 (King James Version) :And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:And hearing the multitude pass by, he asked what it meant.And they told him, that Jesus of Nazareth passeth by.And he cried, saying, Jesus, thou Son of David, have mercy on me.And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me.And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.And Jesus said unto him, Receive thy sight: thy faith hath saved thee.And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.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.
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 -
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.
Luke 18.15-17 (King James Version) :And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them.But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.King James Version (1769), domaine public — texte : eBible.org -
PER264
The rich young man
This article examines the encounter of the rich young man with Jesus, a pericope from the Gospels of Matthew, Mark and Luke. It highlights Jesus’ teaching on material detachment and faith, while placing the event in a historical context between Hanukkah and Passover.
Mark 10.17-22 (King James Version) :And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.And he answered and said unto him, Master, all these have I observed from my youth.Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.And he was sad at that saying, and went away grieved: for he had great possessions.King James Version (1769), domaine public — texte : eBible.org -
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.
Mark 10.23-27 (King James Version) :And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.And they were astonished out of measure, saying among themselves, Who then can be saved?And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.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.
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 -
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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 11.1-17 (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.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 11 (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.And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.King James Version (1769), domaine public — texte : eBible.org -
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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 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 -
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.
John 11.53 (King James Version) :Then from that day forth they took counsel together for to put him to death.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.
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 -
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 11.14 (King James Version) :Then said Jesus unto them plainly, Lazarus is dead.King James Version (1769), domaine public — texte : eBible.org -
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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 11.6 (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 -
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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
This article examines Jesus' use of parables to convey spiritual truths through symbolic stories. It considers the challenges these stories posed to the disciples' understanding and the question of equal access to God's truth.
Matthew 13.11 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
PAR001
The sower
The parable of the sower, told by Jesus beside the Sea of Galilee, illustrates how God's Word is received differently according to the disposition of the heart. It shows four kinds of receptiveness through the different soils on which the seeds fall. The disciples learn that parables reveal the Kingdom to those who listen with open hearts, but remain hidden from those whose hearts are hardened. This distinctive teaching method of Jesus highlights the importance of faith and spiritual listening.
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 -
PAR002
The house built on rock
This article examines the biblical parable of the two houses, found in Matthew and Luke, to illustrate the importance of putting Jesus' teachings into practice. Those who follow his words are compared to wise builders who build on a solid foundation, while those who do not obey are like people building on sand. The parable highlights the importance of active obedience rather than merely listening.
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 -
PAR003
The new cloth and the new wineskins
The article describes the parable of the new cloth and the new wineskins in the Gospels, illustrating the incompatibility of Jesus' teaching with old religious practices. It highlights the symbolism of new wine and old wineskins to explain the newness of the Kingdom of God that Christ brings.
Matthew 9.16-17 (King James Version) :No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.King James Version (1769), domaine public — texte : eBible.org -
PAR004
The wheat and the weeds
The article analyzes the parable of the wheat and the weeds, in which Jesus explains the coexistence of good and evil in the world. This story emphasizes divine patience and the idea of a final judgment. Its lessons offer important spiritual insights for believers.
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
The article 'The mustard seed' explains how this parable of Jesus illustrates the growth of the Kingdom of God, even from the smallest beginnings. It examines the three accounts in the Synoptic Gospels.
Matthew 13.31-32 (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.King James Version (1769), domaine public — texte : eBible.org -
PAR006
The leaven
The parable of the yeast demonstrates the quiet yet transformative influence of the kingdom of God. Through this image, Jesus explains how something that begins small, like yeast in dough, eventually permeates and renews everything it touches, illustrating the Kingdom's subtle yet powerful nature among individuals and communities.
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
The article explores the parable of the hidden treasure in Matthew 13:44, emphasizing the priceless value of the Kingdom and the transformative impact of discovering it. Jesus uses this parable to show how the kingdom of heaven can redirect our lives and choices.
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
The parable of the pearl of great price teaches that the Kingdom of Heaven is of immeasurable value. It tells the story of a merchant who sells everything to buy a precious pearl, illustrating the radical commitment required by the Kingdom and the joy it brings.
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 dragnet
This article explores the parable of the net in Matthew 13:47-50, which highlights final judgement and personal responsibility. Using the image of a fishing net, Jesus illustrates the separation of the righteous from the wicked at the end of time, emphasising the need to live in accordance with the principles of the Kingdom of God.
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
The parable of the unforgiving servant in Matthew 18:23-35 teaches that divine forgiveness received must become forgiveness offered. It reveals the gap between divine generosity and human hardness. Forgiveness is essential to expressing divine mercy in the kingdom of God.
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
The parable of the workers hired at different hours teaches that God's grace takes precedence over human merit. In the Kingdom, divine generosity surpasses human reasoning, inviting us to welcome goodness without jealousy. Matthew 20:1-16 illustrates God's generous sovereignty.
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
This article examines the parable of the two sons in Matthew 21.28-32. This parable illustrates that true obedience to God matters more than mere words. Sincere repentance, even when it comes late, opens the way into the Kingdom of God, unlike unfulfilled promises. Jesus uses this story to confront the religious authorities of his time and highlights the importance of sincere action.
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
This article analyzes the parable of the wicked tenants, in which Jesus denounces the rejection of the prophets and announces the transfer of the Kingdom to those who produce worthy fruit. The religious authorities are confronted with their rejection of the divine, marking a prophetic and spiritual turning point in salvation history.
Mark 12.1-12 (King James Version) :And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.And they caught him, and beat him, and sent him away empty.And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.And again he sent another; and him they killed, and many others; beating some, and killing some.Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.And they took him, and killed him, and cast him out of the vineyard.What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:This was the Lord’s doing, and it is marvellous in our eyes?And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.King James Version (1769), domaine public — texte : eBible.org -
PAR014
The Wedding of the King’s Son
This article discusses the parable of the banquet, comparing Matthew's and Luke's accounts. Matthew emphasises the guests' responsibility and the consequences of refusal, while Luke highlights the inclusion of the excluded. These perspectives illustrate God's universal call and the need for a genuine response to share in the Kingdom.
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
This article explores the parable of the budding fig tree, a lesson in spiritual watchfulness given by Jesus in the Gospels of Matthew, Mark and Luke. This account encourages believers to discern the signs of the Kingdom of God as they observe the seasons, emphasising the certainty of Jesus' words.
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 -
PAR017
The Ten Young Girls
The parable of the budding fig tree, recorded in Matthew, Mark and Luke, invites the disciples to read the signs of the times with watchfulness and hope. Just as buds herald summer, events in the world herald the Messiah's return. Jesus' sure and eternal word guarantees the fulfilment of all his promises concerning the Kingdom of God.
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.
John 12.2-8 (King James Version) :There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him,Why was not this ointment sold for three hundred pence, and given to the poor?This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.Then said Jesus, Let her alone: against the day of my burying hath she kept this.For the poor always ye have with you; but me ye have not always.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.
Matthew 21.1-5 (King James Version) :And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.All this was done, that it might be fulfilled which was spoken by the prophet, saying,Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.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.
Matthew 21.6-11 (King James Version) :And the disciples went, and did as Jesus commanded them,And brought the ass, and the colt, and put on them their clothes, and they set him thereon.And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.And when he was come into Jerusalem, all the city was moved, saying, Who is this?And the multitude said, This is Jesus the prophet of Nazareth of Galilee.King 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.
Matthew 21.17 (King James Version) :And he left them, and went out of the city into Bethany; and he lodged there.King James Version (1769), domaine public — texte : eBible.org -
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.
Isaiah 56.7 (King James Version) :Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.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.
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 -
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.
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 -
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 11.1-3 (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 -
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.
Mark 11.27-33 (King James Version) :And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.The baptism of John, was it from heaven, or of men? answer me.And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed.And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell 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.
Matthew 13.44-46 (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.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 -
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.
Mark 12.1-12 (King James Version) :And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.And they caught him, and beat him, and sent him away empty.And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.And again he sent another; and him they killed, and many others; beating some, and killing some.Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.And they took him, and killed him, and cast him out of the vineyard.What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:This was the Lord’s doing, and it is marvellous in our eyes?And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.King James Version (1769), domaine public — texte : eBible.org -
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.
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 -
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 7.30 (King James Version) :Then they sought to take him: but no man laid hands on him, because his hour was not yet come.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.
John 11.25-26 (King James Version) :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?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.
John 3.1 (King James Version) :There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: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.
Luke 20.41-44 (King James Version) :And he said unto them, How say they that Christ is David’s son?And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand,Till I make thine enemies thy footstool.David therefore calleth him Lord, how is he then his son?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.
Matthew 23.11 (King James Version) :But he that is greatest among you shall be your servant.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.
Luke 21.1-4 (King James Version) :And he looked up, and saw the rich men casting their gifts into the treasury.And he saw also a certain poor widow casting in thither two mites.And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.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.
Mark 13.1-28 (King James Version) :And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here!And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?And Jesus answering them began to say, Take heed lest any man deceive you:For many shall come in my name, saying, I am Christ; and shall deceive many.And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet.For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows.But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.And the gospel must first be published among all nations.But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death.And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved.But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judæa flee to the mountains:And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house:And let him that is in the field not turn back again for to take up his garment.But woe to them that are with child, and to them that give suck in those days!And pray ye that your flight be not in the winter.For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days.And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not:For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.But take ye heed: behold, I have foretold you all things.But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.And then shall they see the Son of man coming in the clouds with great power and glory.And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: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.
Matthew 24.45-51 (King James Version) :Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?Blessed is that servant, whom his lord when he cometh shall find so doing.Verily I say unto you, That he shall make him ruler over all his goods.But and if that evil servant shall say in his heart, My lord delayeth his coming;And shall begin to smite his fellowservants, and to eat and drink with the drunken;The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of,And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.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.
John 5.22-27 (King James Version) :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.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.
John 13.2-3 (King James Version) :And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;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.
John 18.36 (King James Version) :Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.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.
John 13.4-11 (King James Version) :He riseth from supper, and laid aside his garments; and took a towel, and girded himself.After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.For he knew who should betray him; therefore said he, Ye are not all clean.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.
Matthew 26.26-29 (King James Version) :And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;For this is my blood of the new testament, which is shed for many for the remission of sins.But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.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 13.26 (King James Version) :Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.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.
John 13.36-38 (King James Version) :Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.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.
Luke 22.38 (King James Version) :And they said, Lord, behold, here are two swords. And he said unto them, It is enough.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.
John 14.1-15 (King James Version) :Let not your heart be troubled: ye believe in God, believe also in me.In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.And whither I go ye know, and the way ye know.Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.Philip saith unto him, Lord, shew us the Father, and it sufficeth us.Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.If ye shall ask any thing in my name, I will do it.If ye love me, keep my commandments.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.
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 -
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.
Isaiah 5.1-7 (King James Version) :Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:Notea very…: Heb. the horn of the son of oilNotefenced: or, made a wall aboutNotemade: Heb. hewedNotetrodden…: Heb. for a treadingNotehis…: Heb. plant of his pleasuresNoteoppression: Heb. a scabAnd he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.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.
John 14.1-15 (King James Version) :Let not your heart be troubled: ye believe in God, believe also in me.In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.And whither I go ye know, and the way ye know.Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.Philip saith unto him, Lord, shew us the Father, and it sufficeth us.Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.If ye shall ask any thing in my name, I will do it.If ye love me, keep my commandments.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 3.16-17 (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.For God sent not his Son into the world to condemn the world; but that the world through him might be saved.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 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 -
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.
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 -
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.
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 -
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.
Mark 14.32 (King James Version) :And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.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.
Mark 14.33-41 (King James Version) :And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.And again he went away, and prayed, and spake the same words.And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners.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.
Luke 22.47-53 (King James Version) :And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?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.Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.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.
Luke 22.47-53 (King James Version) :And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?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.Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.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.
Luke 22.49-51 (King James Version) :When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?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 -
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.
Mark 14.48 (King James Version) :And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take 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.
Luke 22.47 (King James Version) :And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.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.
Luke 22.54 (King James Version) :Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off.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.
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 -
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.
Mark 14.55-64 (King James Version) :And the chief priests and all the council sought for witness against Jesus to put him to death; and found none.For many bare false witness against him, but their witness agreed not together.And there arose certain, and bare false witness against him, saying,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.And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.Then the high priest rent his clothes, and saith, What need we any further witnesses?Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.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.
Matthew 26.67-68 (King James Version) :Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,Saying, Prophesy unto us, thou Christ, Who is he that smote thee?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.
Luke 22.56-62 (King James Version) :But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.And he denied him, saying, Woman, I know him not.And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan.And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.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 -
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.
Matthew 26.74 (King James Version) :Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.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.
Mark 6.17-28 (King James Version) :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.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.
John 18.28-38 (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.Pilate then went out unto them, and said, What accusation bring ye against this man?They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.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?Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.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.
Mark 15.7 (King James Version) :And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.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 27.20-25 (King James Version) :But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.Then answered all the people, and said, His blood be on us, and on our children.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.
Matthew 27.26-31 (King James Version) :Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.And they stripped him, and put on him a scarlet robe.And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!And they spit upon him, and took the reed, and smote him on the head.And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.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.
Luke 8.2-3 (King James Version) :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 -
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.
Mark 15.21-22 (King James Version) :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.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.
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 -
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.
John 18.17-30 (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.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.Pilate then went out unto them, and said, What accusation bring ye against this man?They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.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.
Matthew 26.56 (King James Version) :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 -
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.
Mark 15.33 (King James Version) :And when the sixth hour was come, there was darkness over the whole land until the ninth hour.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.
Mark 15.33-37 (King James Version) :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.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.
Matthew 27.45 (King James Version) :Now from the sixth hour there was darkness over all the land unto the ninth hour.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.
Matthew 27.52 (King James Version) :And the graves were opened; and many bodies of the saints which slept arose,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.
Zechariah 13.7 (King James Version) :Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.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.
Mark 15.42-45 (King James Version) :And now when the even was come, because it was the preparation, that is, the day before the sabbath,Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.And when he knew it of the centurion, he gave the body to Joseph.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.
Mark 15.42-47 (King James Version) :And now when the even was come, because it was the preparation, that is, the day before the sabbath,Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.And when he knew it of the centurion, he gave the body to Joseph.And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.And Mary Magdalene and Mary the mother of Joses beheld where he was laid.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.
Exodus 20.8-10 (King James Version) :Remember the sabbath day, to keep it holy.Six days shalt thou labour, and do all thy work:But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: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.
Mark 15.42 (King James Version) :And now when the even was come, because it was the preparation, that is, the day before the sabbath,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.
Matthew 26.56 (King James Version) :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 -
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.
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 -
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.
Matthew 27.62-66 (King James Version) :Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.So they went, and made the sepulchre sure, sealing the stone, and setting a watch.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.
Mark 16.9-11 (King James Version) :Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.And she went and told them that had been with him, as they mourned and wept.And they, when they had heard that he was alive, and had been seen of her, believed 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.
John 20.6-7 (King James Version) :Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.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.
Mark 16.5-7 (King James Version) :And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.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.
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 -
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 27.62-66 (King James Version) :Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.So they went, and made the sepulchre sure, sealing the stone, and setting a watch.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.
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
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.
Isaiah 43.7 (King James Version) :Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.King 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
The miracle in Matthew 9.32-33 describes Jesus healing a mute man, arousing the crowd's amazement. This text highlights Jesus' power over demonic forces.
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
This article explains how the three synoptic Gospels recount Jesus' exorcism of an epileptic boy after his disciples had failed. Each Gospel highlights unique aspects while emphasising Jesus' power over demons and the importance of faith and prayer.
Matthew 17.14-18 (King James Version) :And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.And I brought him to thy disciples, and they could not cure him.Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.King James Version (1769), domaine public — texte : eBible.org
Social issues
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FDS000
Social issues
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
John 4,46-54 recounts the healing of a royal official's son in Cana. The miracle, performed by Jesus with a simple word, illustrates faith and divine power, strengthening the conviction of the official and his family. This story highlights the importance of faith even before seeing miracles.
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 -
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.
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 -
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.
Mark 1.40-44 (King James Version) :And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.And he straitly charged him, and forthwith sent him away;And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which 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.
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 -
MIR009
Healing of the paralytic at Bethesda
This article discusses Jesus' healing of the paralytic at Bethesda, which illustrates Jesus' compassion and divine authority. The miracle, which takes place on a Sabbath, sparks conflict with Jewish authorities who rigidly uphold Sabbath laws. Through this act, Jesus emphasizes the importance of faith, spiritual healing, and redemption beyond legal restrictions.
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
Healing the man with the withered hand
This article explores the miracle of Jesus healing a man with a withered hand, illustrating his confrontation with the Pharisees over the meaning of the Sabbath. The Gospels of Matthew, Mark and Luke each recount this event with different nuances, highlighting Jesus' compassion and the rigidity of the religious authorities.
Mark 3.1-6 (King James Version) :And he entered again into the synagogue; and there was a man there which had a withered hand.And they watched him, whether he would heal him on the sabbath day; that they might accuse him.And he saith unto the man which had the withered hand, Stand forth.And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.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.
Matthew 8.1-4 (King James Version) :When he was come down from the mountain, great multitudes followed him.And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.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
This article describes Jesus healing a mute man in Luke 11.14-15, showing his power over demons. The crowd responds with amazement and scepticism. By comparing this account with Matthew 12.22-23, the article illustrates differing perceptions of Jesus. The accounts highlight his divine authority and the tensions surrounding his ministry.
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 -
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.
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 -
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
The article explores Jesus' raising of Jairus' daughter and healing of a sick woman, according to the Gospels of Matthew, Mark and Luke. It highlights the importance of faith in these accounts, along with the differences and similarities in the details of the events. These miracles illustrate Jesus' compassion and his healing power.
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
This article explores the story of a woman suffering from bleeding who was healed through her faith when she touched Jesus' garment. This act reveals Jesus' healing power and compassion towards those who believe in him, as reported in the Gospels of Matthew, Mark and Luke.
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 -
MIR020
Healing of two blind men
The article explores Jesus' healing of two blind men (Matthew 9.27-31), highlighting the importance of faith, recognition of the Messiah, and the spread of news of the miracle despite a prohibition. This account, unique to Matthew, emphasizes Jesus' compassion and power.
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
This article explores the accounts in Matthew 14.34-36 and Mark 6.53-56 describing Jesus' healings at Gennesaret. The inhabitants recognise Jesus and hurry to gather the sick so that they can touch his garment, demonstrating their faith in his ability to heal. These accounts highlight Jesus' miraculous power and the importance of the faith of those healed.
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
This article analyzes Jesus' healing of the Canaanite woman's daughter, highlighting her faith and the extension of Jesus' message to the Gentiles.
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 -
MIR026
Healing of the deaf and mute man
This article examines Jesus' healing of a deaf and mute man in Mark 7.31-37, highlighting his compassion, divine power and universal mission. Through symbolic gestures and the word 'Ephphatha', he heals a man, illustrating openness to divine revelation. The crowd's fervent reaction, though contrary to his request for silence, testifies to the impact of his 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
Jesus heals a blind man at Bethsaida in a two-stage process, symbolizing the progression of faith. The use of saliva and physical touch emphasizes Jesus' direct involvement. The account highlights Jesus' compassion and offers a profound symbol of spiritual growth.
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
The article examines Luke 13.10-21, where Jesus heals a woman on the Sabbath, prompting criticism from the synagogue leader. Jesus highlights his critics' hypocrisy, arguing that doing good is always appropriate. The parables of the mustard seed and the yeast illustrate the growth of the kingdom of God. This analysis emphasizes Jesus' power and teaching.
Luke 13.10-21 (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.Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.And again he said, Whereunto shall I liken the kingdom of God?It is like 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
The article discusses Jesus' healing of a man with dropsy on the Sabbath, as recorded in Luke 14:2-6. The text highlights the conflict over Sabbath healings and emphasizes the priority of compassion and mercy over a strict interpretation of the law.
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
Luke 17.11-19 recounts Jesus' healing of ten lepers. Only a Samaritan returns to thank him, illustrating themes of faith, obedience, gratitude and the inclusiveness of salvation.
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
John 9.1-12 recounts Jesus healing a man born blind, revealing the works of God. Jesus uses mud to heal him, recalling creation in Genesis. The man's obedience and faith are essential to his healing. The community's surprise at miracles highlights the impact of Jesus and his mission of bringing spiritual light to the world.
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
This article explores the Gospel accounts of Bartimaeus' healing. Although the details vary (the number of blind men, the identification of Bartimaeus, the precise location), the essentials remain: the blind men's faith and Jesus' compassion in healing them.
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 -
MIR039
Healing of Malchus
This article explores the accounts in Luke 22.50-51 and John 18.10, in which Simon Peter cuts off Malchus' ear during Jesus' arrest. Jesus rejects violence, accepts the divine will and heals Malchus, showing compassion and peace.
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
The article explores perceived contradictions in the Gospels, arguing that they reflect the depth of biblical revelation rather than errors. Despite apparent divergences, the Gospels are viewed as factual, coherent accounts guaranteed by divine inspiration. Websites presenting contradictions are criticised for their lack of analysis.
2 Timothy 3.16 (King James Version) :All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:King James Version (1769), domaine public — texte : eBible.org -
CTD002
Who is Joseph's father?
This article explores the apparent contradiction between Matthew and Luke concerning the father of Joseph, Mary's husband. It proposes that Matthew presents Joseph's lineage and Luke presents Mary's, thus resolving the discrepancy. This demonstrates the coherence and complementary nature of the Gospels.
Matthew 1.16 (King James Version) :And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.King James Version (1769), domaine public — texte : eBible.org -
CTD003
Does Jesus descend from Solomon or Nathan?
The article discusses the divergence between Jesus' genealogies in the Gospels, asking whether he descends from Solomon or Nathan. By analysing the historical contexts and various hypotheses, it concludes that this difference is not a significant contradiction but a complex question concerning biblical genealogies.
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?
The article examines the apparent discrepancy between thirteen and fourteen generations announced in Matthew 1.17, resolved by including Mary in the genealogy. This reflects a theological intention in which the Messiah is not fathered by a man but conceived by the Holy Spirit, thus restoring the coherence of Scripture.
John 3.16-17 (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.For God sent not his Son into the world to condemn the world; but that the world through him might be saved.King James Version (1769), domaine public — texte : eBible.org -
CTD009
Was John the Baptist the Elijah who was to come?
Jesus regards John the Baptist as the prophesied Elijah, indicating a symbolic mission, but John denies this identity literally, according to John 1:19-21. This distinction between mission and personal identity clarifies an apparent biblical contradiction.
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 -
CTD010
Would Jesus inherit David's throne?
The article clarifies an apparent contradiction concerning Jesus and David's throne. It explains how the genealogies in Matthew and Luke, though distinct, complement one another to establish Jesus' legitimacy both legally and by natural descent, without a connection to Jehoiakim's cursed line.
1 Chronicles 3.16 (King James Version) :And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son.King James Version (1769), domaine public — texte : eBible.org -
CTD011
The colt and the donkey?
Article CTD011 responds to an alleged contradiction about the number of animals at Jesus' entry into Jerusalem. Mark and Luke mention a colt, while Matthew mentions a donkey and her colt. The author shows that this is not a contradiction but a difference of focus: Matthew, writing for a Jewish audience, emphasizes the literal fulfillment of the prophecy in Zechariah 9.9. Jesus rode only one animal, the colt, but the donkey's presence is mentioned for its prophetic and practical context.
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?
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 1.40-42 (King James Version) :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 -
CTD014
Jairus' daughter
Article CTD014 examines the alleged contradiction between Matthew 9.18 and Mark 5.23 concerning the condition of Jairus's daughter. Matthew says she is dead, Mark that she is dying. The analysis shows that these accounts are complementary: Mark describes a narrative progression in which the death occurs along the way, while Matthew condenses the event by presenting the final condition directly. There is no contradiction, but two distinct editorial styles recounting the same 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
Article CTD015 addresses an Islamic objection concerning an alleged Gospel contradiction: did Jesus permit or forbid a staff on the disciples' mission? Mark 6.8 permits it, while Matthew 10.9-10 and Luke 9.3 seem to forbid it. The analysis shows that Matthew and Luke state the general principle of travelling unencumbered, while Mark clarifies that a staff, an everyday object already owned, is not covered by this prohibition. There is therefore no contradiction, but complementary teaching.
Luke 9.2-3 (King James Version) :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.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.
Matthew 3.13-14 (King James Version) :Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?King 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.
Isaiah 61.1 (King James Version) :The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;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.
Deuteronomy 19.15 (King James Version) :One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.King James Version (1769), domaine public — texte : eBible.org -
CTD020
The cleansing of the Temple?
The article explores the apparent divergence between Matthew and Mark concerning Jesus' cleansing of the Temple. Matthew presents an immediate action, while Mark distinguishes two days. The analysis reveals that Matthew uses a thematic approach to show Jesus' authority, without contradicting Mark. There is therefore no genuine contradiction between the accounts.
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?
This article explores the supposed contradiction between two biblical accounts of the fig tree cursed by Jesus in the Gospels of Matthew and Mark, finding complementary perspectives in them.
Mark 11.12-14 (King James Version) :And on the morrow, when they were come from Bethany, he was hungry:And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.King James Version (1769), domaine public — texte : eBible.org -
CTD022
Judas's kiss?
The article discusses narrative differences between the Gospels concerning Judas kissing Jesus. Matthew, Mark, and Luke explicitly recount the event, while John omits it, offering another perspective. This difference is seen as complementary, enriching understanding of Jesus' arrest.
Luke 22.47-48 (King James Version) :And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?King James Version (1769), domaine public — texte : eBible.org -
CTD023
Peter's denial?
This article examines the apparent contradiction in the Gospels concerning Peter's denial. It concludes that, although John and Mark present variations, they agree on the fulfilment of Jesus' prediction. The accounts are complementary, not contradictory.
Luke 22.61 (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.King James Version (1769), domaine public — texte : eBible.org -
CTD024
Does Jesus carry his cross?
The article explores the alleged biblical contradiction between the Gospels concerning whether Jesus carried his cross alone or with the help of Simon of Cyrene. The analysis reveals that the accounts are complementary, showing that Jesus began carrying the patibulum but was helped by Simon under Roman compulsion. The Gospels agree on the historical sequence, emphasising the need to read Gospel texts in their overall context.
Mark 15.21-22 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
CTD025
The veil of the temple?
This article discusses the alleged contradiction concerning the timing of Jesus' death and the tearing of the Temple curtain. The authors of the Gospels of Matthew, Mark and Luke do not aim at precise chronology but symbolically emphasise the opening of access to the divine presence.
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?
This article discusses Jesus' parables, clarifying the absence of contradiction between their public and private interpretations. Parables are a teaching tool, not secret teachings.
Matthew 13.10-11 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
CTD027
The hour of the crucifixion?
The article clarifies an apparent contradiction in the Gospels concerning the time of Jesus' crucifixion by explaining that they use different systems of timekeeping. Mark follows Jewish time while John follows Roman time, thus harmonizing the accounts.
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 -
CTD028
The robbers on the cross?
This article explores how the accounts of Mark and Luke concerning the robbers crucified with Jesus complement each other. Mark describes the initial mockery, while Luke reveals one robber's repentance, highlighting his spiritual development.
Luke 23.40-43 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
CTD029
When did Jesus ascend to heaven?
This article explores the apparent contradiction between Luke 23.43 and John 20.17 concerning Jesus' ascension. It proposes that the term "today" indicates the certainty of the divine promise rather than an immediate action, highlighting the harmony of the Gospels when examined in their eschatological context.
1 Thessalonians 4.13-17 (King James Version) :But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.King James Version (1769), domaine public — texte : eBible.org -
CTD032
The field of blood?
The article analyzes why the "Field of Blood" bears that name, drawing on the accounts in Matthew and Acts. These accounts do not contradict one another but offer theological and popular perspectives: the purchase with "blood money" and Judas's death.
Matthew 27.9-10 (King James Version) :Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;And gave them for the potter’s field, as the Lord appointed me.King James Version (1769), domaine public — texte : eBible.org -
CTD033
Jesus as the ransom?
This article analyses the notion of ransom in the Bible and refutes apparent contradictions. It distinguishes the uses of the term in the New and Old Testaments, highlighting their complementary nature. Jesus offers his life as a ransom for all, while Proverbs expresses a moral principle of protection for the righteous.
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?
The article deals with the variations in the Gospels concerning the titulus of Jesus, explaining that they reflect different linguistic versions and are in fact complementary, not contradictory.
John 19.20 (King James Version) :This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.King James Version (1769), domaine public — texte : eBible.org -
CTD036
The tenth apostle's name?
The article explores differences in the name of the tenth apostle in the Gospels. Thaddaeus (Matthew and Mark) and Judas son of James (Luke) refer to the same person, a common phenomenon arising from first-century naming practices.
Luke 6.12-16 (King James Version) :And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,Matthew and Thomas, James the son of Alphæus, and Simon called Zelotes,And Judas the brother of James, and Judas Iscariot, which also was the traitor.King James Version (1769), domaine public — texte : eBible.org -
CTD037
Matthew's real name?
The article discusses the identity of the disciple Matthew, also called Levi in some Gospels. It explains that this variation in name reflects 1st-century naming practices, when people often had several names depending on their social and religious contexts.
Acts 13.9 (King James Version) :Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,King James Version (1769), domaine public — texte : eBible.org -
CTD038
The exact day of the last Passover meal?
The article explores apparent differences between the Gospels concerning the chronology of the crucifixion in relation to Passover. Different Jewish calendars explain these differences, leading to the conclusion that the texts are compatible.
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 -
CTD039
Did Jesus want to escape the crucifixion?
The article addresses the question of Jesus praying to avoid crucifixion, exploring Gospel passages that show both his desire to escape suffering and his determination to follow God's will.
Luke 22.42 (King James Version) :Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.King James Version (1769), domaine public — texte : eBible.org -
CTD040
How many times did Jesus withdraw from his disciples to pray?
The article discusses the Gospel accounts of Jesus' prayers at Gethsemane. While Matthew and Mark report Jesus withdrawing three times to pray, Luke mentions only one withdrawal, illustrating a distinctive theological approach without contradicting the other Gospels.
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 -
CTD041
What were the words of Jesus' second prayer?
The article examines two Gospel accounts of Jesus' second prayer in the Garden of Gethsemane. Matthew gives precise wording, while Mark summarises the essence of the prayer. The two versions illustrate a single, complementary fundamental message about Jesus' willingness to follow God's will.
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?
The article explores the apparent contradiction in the Gospels concerning the centurion's words at Jesus' death. While Luke stresses his innocence, Mark emphasizes the recognition of Jesus as the Son of God. These perspectives reveal the theological diversity of the Gospels, conveying Jesus' innocence and his saving death. The evangelists report words that are significant to their theological purposes.
Matthew 27.51 (King James Version) :And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;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.
Matthew 27.46 (King James Version) :And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?King James Version (1769), domaine public — texte : eBible.org -
CTD044
What were Jesus' last words before his death?
This article examines the alleged contradiction between Luke and John concerning Jesus' last words. Luke mentions "Father, I commit my spirit", while John reports "It is finished". The analysis reveals that these statements are complementary, illustrating two dimensions of Jesus' death: the fulfilment of salvation and the entrusting of his spirit to the Father. The differences highlight each evangelist's unique theological perspective.
John 19.30 (King James Version) :When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.King James Version (1769), domaine public — texte : eBible.org -
CTD045
Did the centurion come to Jesus in person?
The article examines a contradiction between Matthew and Luke concerning the encounter between Jesus and the centurion at Capernaum. Matthew describes a direct encounter, while Luke mentions intermediaries. The differences are explained by the principle of representation, the progression of events, and differing editorial styles. These variations do not alter the substance of the accounts.
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 -
CTD046
Has anyone ascended to heaven apart from Jesus?
The article examines the apparent contradiction between Jesus' statements in John 3.13 and the account of Elijah being taken up in 2 Kings 2.11. It explains that Jesus is speaking of a unique divine authority and heavenly revelation that he alone possesses, whereas Elijah is miraculously transported by God. The term “heaven” has various meanings, and definitive access to the divine presence is linked solely to Jesus.
Genesis 5.24 (King James Version) :And Enoch walked with God: and he was not; for God took him.King James Version (1769), domaine public — texte : eBible.org -
CTD047
The burial of Jesus: spices and linen shroud
The article examines the alleged contradiction between the Gospels of John and Mark on the burial of Jesus. John reports an initial funerary preparation by Nicodemus before the Sabbath, while Mark describes an intention of the women, after the Sabbath, to complete this preparation. The article concludes that the accounts are complementary, illustrating a common tribute paid to Jesus.
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?
The article examines an alleged contradiction concerning when the women obtained spices to anoint Jesus' body, comparing Mark and Luke. It proposes a chronological harmonisation and highlights the context of Jewish burial practices.
Luke 23.55-56 (King James Version) :And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.King James Version (1769), domaine public — texte : eBible.org -
CTD050
Purpose of the women's visit to the tomb
The article examines the Gospel accounts of the women's visit to Jesus' tomb, exploring their apparently different intentions. While Mark and Luke speak of spices, Matthew mentions visiting the tomb, and John focuses on its emptiness. Although the narratives appear divergent, they complement each other. Jewish burial practices help explain these differences.
John 20.1 (King James Version) :The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.King James Version (1769), domaine public — texte : eBible.org -
CTD051
Was the Stone of the Tomb Already Rolled Away When the Women Arrived?
The Gospel accounts of the stone at Jesus' tomb are examined: Mark, Luke and John find it already rolled away, while Matthew describes an angel moving it. The article demonstrates that these accounts are complementary rather than contradictory.
John 20.1 (King James Version) :The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.King James Version (1769), domaine public — texte : eBible.org -
CTD052
Did the Women Receive an Explanation?
The article analyzes the Gospel accounts of Jesus' resurrection, showing that they are complementary rather than contradictory. Mary Magdalene is thought to have left the tomb before the angelic announcement, explaining her initial ignorance of the resurrection. Placed in context, the texts reveal a coherent chronology.
Mark 16.5-6 (King James Version) :And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.King James Version (1769), domaine public — texte : eBible.org -
CTD053
The first meeting of Mary Magdalene with the risen Jesus
The article examines whether the Gospels of Matthew and John contradict each other about the encounter of Mary Magdalene with the risen Jesus. In reality, they report two distinct episodes that complement each other, thus enriching the understanding of the resurrection.
Matthew 28.9 (King James Version) :And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.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.
Matthew 3.17 (King James Version) :And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.King James Version (1769), domaine public — texte : eBible.org -
CTD060
The temptation of Jesus
The article analyses divergences in the biblical accounts of Jesus' temptation, highlighting the differences between the Gospels of Mark, Matthew and Luke. The author invites readers to explore the unique perspectives of each text to gain a better understanding of this central event.
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 -
CTD061
Peter's mother-in-law
The article analyses the Gospel accounts of the healing of Peter's mother-in-law, highlighting divergences between Matthew, Mark and Luke. It explores the theological implications of the differences and emphasises the richness contributed by each account.
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
The article explores differences between Matthew's and Mark's accounts of Jesus healing the paralytic. Although the accounts vary, the article emphasizes that they are complementary, reflecting the authors' individual perspectives under divine inspiration and offering a rich view of the events.
Matthew 9.2-8 (King James Version) :And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.And, behold, certain of the scribes said within themselves, This man blasphemeth.And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.And he arose, and departed to his house.But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.King James Version (1769), domaine public — texte : eBible.org -
CTD063
The Pharisees or the Scribes
This article addresses an apparent biblical contradiction involving the Pharisees and scribes in the Gospels, explaining how these differences reflect the biblical authors' distinct but complementary perspectives on opposition to Jesus.
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
The article explores the account of the woman suffering from bleeding in Matthew, Mark and Luke. Each Gospel presents a slightly different version of the event, highlighting various details while emphasising the woman's faith and Jesus' healing power. The Gospels are brought together to offer a complete view of this event.
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
This article discusses the apparent discrepancies in the Gospel accounts of the raising of Jairus' daughter. Matthew, Mark and Luke offer slightly different versions, prompting an analysis of the chronology and the faith shown by Jairus. Despite these differences, the emphasis remains on Jesus' miracle and the message of faith it conveys.
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?
The article analyses the account of Jesus raising Jairus' daughter, discussed in three Gospels. The accounts of Mark, Matthew and Luke, often considered contradictory, are presented as complementary. By comparing the details of each Gospel, the article shows that there is no contradiction but a diversity of perspectives on this miraculous event.
Mark 5.41-42 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
CTD067
The staff for the journey
The article explores the apparent contradiction in the Gospels concerning the use of a staff on missionary journeys, comparing the accounts of Matthew, Mark, and Luke and proposing a harmonious interpretation.
Luke 9.3 (King James Version) :And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.King James Version (1769), domaine public — texte : eBible.org -
CTD068
The sign of Jonah
The article addresses the apparent contradiction concerning 'the sign of Jonah' between Matthew, Mark, Luke and John. It explains the divergences through the Gospels' different audiences and their common aim of emphasising the importance of proclaiming the kingdom of heaven.
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 -
CTD069
The leaven of the Pharisees
The article explores the variety of Gospel presentations of Jesus' warning about the "yeast of the Pharisees", examining cultural and theological differences in Matthew, Mark, and Luke.
Mark 8.14-21 (King James Version) :Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.And they reasoned among themselves, saying, It is because we have no bread.And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.And he said unto them, How is it that ye do not understand?King James Version (1769), domaine public — texte : eBible.org -
CTD070
The transfiguration
This article analyses the apparent differences between the Gospel accounts of Jesus' transfiguration. It assesses the unique perspectives of Matthew, Mark and Luke, noting John's silence on this event. The variations between the accounts are considered complementary, enriching our understanding of this key episode in Christian theology.
Luke 9.34-36 (King James Version) :While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.And there came a voice out of the cloud, saying, This is my beloved Son: hear him.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 -
CTD071
The disciples’ lack of understanding
The article explores differences in the disciples' understanding of Jesus' words according to Matthew, Mark, and Luke. It argues that Matthew shows their sadness arising from a partial understanding of his death, while Mark and Luke indicate their lack of understanding of the resurrection. These complementary accounts enrich understanding of this event.
Mark 9.31-32 (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.But they understood not that saying, and were afraid to ask him.King James Version (1769), domaine public — texte : eBible.org -
CTD072
Word of God or word of Moses?
This article examines a discrepancy between Matthew and Mark concerning divorce. It explains that Jesus speaks differently according to his audience: Jews, for whom divine law is intrinsically linked to Moses, and non-Jews, for whom a direct mention of Moses is more understandable. Both Gospels are considered faithful despite their distinct approaches.
Exodus 31.18 (King James Version) :And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.King James Version (1769), domaine public — texte : eBible.org -
CTD073
Eternal life
The article "Eternal Life" discusses a young man's question to Jesus about eternal life in the Synoptic Gospels, showing that the accounts contain no significant contradiction but offer mutually enriching perspectives.
Matthew 19.16-17 (King James Version) :And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.King James Version (1769), domaine public — texte : eBible.org -
CTD074
Salome’s request
The article analyzes the accounts in Matthew and Mark of Salome and her sons James and John asking for a privileged place in the kingdom of God. The differences are examined to show that they complement one another rather than constitute a contradiction. Each Gospel offers a unique perspective, thus enriching understanding of the event.
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
This article explores the differences between the Gospel accounts of Jesus healing one or two blind men at Jericho. It examines Matthew, Mark and Luke, clarifying that narrative diversity does not imply a contradiction. It emphasises the importance of the authors' individual perspectives.
Matthew 20.30 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
CTD076
The cursed fig tree
The article analyses the alleged biblical contradiction between Matthew's and Mark's accounts of the cursed fig tree, concluding that the two perspectives offer a complementary understanding of the same event.
Matthew 21.19 (King James Version) :And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.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.
Peter's ministry
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ADA000
The Acts of the Apostles
Introduction to a series of studies on the Acts of the Apostles, the natural continuation of the Gospel of Luke. The article presents the historical and theological approach adopted: placing events in context, setting them alongside the Pauline epistles, and establishing a chronology. The two central figures, Peter and Paul, will structure the study. The aim is to trace the birth and expansion of the Church from Jerusalem to the Mediterranean world, under the action of the Holy Spirit.
Acts 10.34-48 (King James Version) :Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:But in every nation he that feareth him, and worketh righteousness, is accepted with him.The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)That word, I say, ye know, which was published throughout all Judæa, and began from Galilee, after the baptism which John preached;How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:Him God raised up the third day, and shewed him openly;Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.For they heard them speak with tongues, and magnify God. Then answered Peter,Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.King James Version (1769), domaine public — texte : eBible.org -
ADA001
Luke's introduction
First commentary in the series on the Acts of the Apostles, this article analyzes Luke's introduction (Acts 1.1-3). It presents Luke as the author of the two works addressed to Theophilus, raises the hypothesis that Theophilus was the one who commissioned them, and stresses the forty days of post-resurrection teaching on the Kingdom of God. These verses provide the transition between the Gospel and the history of the nascent Church under the guidance of the Holy Spirit.
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
Luke reports Jesus' last conversation with his eleven apostles before the Ascension (Acts 1.4-8). Jesus commands them to wait in Jerusalem for the baptism of the Holy Spirit, refuses to reveal the eschatological times reserved to the Father, and entrusts them with a universal mission: to be his witnesses from Jerusalem to the ends of the earth. This passage forms the structural outline of the book of Acts.
Acts 1.3 (King James Version) :To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:King James Version (1769), domaine public — texte : eBible.org -
ADA003
The ascension of Jesus
The ascension of Jesus, which took place on May 12, 33, on the Mount of Olives, concludes his earthly ministry. Lifted up in a cloud, he is received into the presence of the Father while two angels announce his glorious return. This event, recorded only by Luke, marks the passage to Christ's heavenly ministry and grounds the eschatological hope of the early Church as it awaits the parousia.
1 Thessalonians 1.9-10 (King James Version) :For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.King James Version (1769), domaine public — texte : eBible.org -
ADA005
The choice of Matthias
Analysis of Acts 1.15-26, which recounts the election of Matthias to replace Judas Iscariot. Peter, the natural spokesman of the disciples, bases the need for this replacement on the Psalms. The apostolic criteria are specified: to have followed Jesus since his baptism and to be a witness of his resurrection. Matthias is finally designated by lot after prayer, restoring the college of the Twelve, a symbol of the twelve tribes of Israel.
Psalms 109.8 (King James Version) :Let his days be few; and let another take his office.Noteoffice: or, chargeKing James Version (1769), domaine public — texte : eBible.org -
ADA007
Peter's speech
The article deals with Peter's speech at Pentecost, detailing how he refutes misinterpretations and presents Jesus as the Messiah of the Scriptures. He calls for repentance and baptism, and promises the gift of the Holy Spirit.
Acts 2.37 (King James Version) :Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?King James Version (1769), domaine public — texte : eBible.org -
ADA011
The arrest of Peter and John
Covering Acts 4.1-4, this article examines the arrest of Peter and John by the religious authorities of Jerusalem. Following the miracles performed by the apostles, the Christian community experiences strong growth, prompting a cautious but firm reaction from the Jewish leaders toward this new faith that proclaims the resurrection, a central concept that particularly offends the Sadducees.
Acts 3.2 (King James Version) :And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;King James Version (1769), domaine public — texte : eBible.org -
ADA014
The deliberation and sentence of the Sanhedrin
Faced with the Sanhedrin's embarrassment after a miracle performed by Peter and John, the religious authorities forbid preaching in the name of Jesus, hoping that threats will undermine the Christian message. Peter and John respond by affirming that obedience to God comes first, illustrating a spiritual transformation sustained by the Holy Spirit.
Acts 4.21 (King James Version) :So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.King James Version (1769), domaine public — texte : eBible.org -
ADA018
The remarkable growth of the early Church
The ADA018 article comments on Acts 5.12-16, describing the growth of the early Church in Jerusalem in the spring of 33. The apostles perform miracles publicly in Solomon’s Portico, the Church grows in numbers, men and women alike, and the apostles’ reputation grows among the people, despite a fear aroused by the judgment of Ananias and Sapphira. The passage establishes a strong parallel with the ministry of Jesus.
Acts 1.8 (King James Version) :But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth.King James Version (1769), domaine public — texte : eBible.org -
ADA027
Stephen's appearance before the Sanhedrin
The appearance of Stephen before the Sanhedrin (Acts 6.12-15), around AD 34-35, is initiated by Hellenistic opponents from the synagogue of the Freedmen. Unable to refute his wisdom, they resort to false witnesses. The accusations concern the Temple and the Law, recalling the trial of Jesus. Luke thus draws an intentional parallel between the Master and his disciple.
Isaiah 66.1-2 (King James Version) :Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?Notelamb: or, kidNoteburneth: Heb. maketh a memorial ofNotedelusions: or, devicesFor all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.King James Version (1769), domaine public — texte : eBible.org -
ADA029
The murder of Stephen
Analysis of the account of the stoning of Stephen (Acts 7.54-60), the first Christian martyr. The article examines the anger of the Sanhedrin, the legally irregular character of the execution, the vision of the glorified Christ granted to Stephen, and the theological parallel Luke draws between the passion of the disciple and that of Jesus. The presence of Saul foreshadows the rest of the apostolic narrative.
Matthew 27.20-24 (King James Version) :But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.King James Version (1769), domaine public — texte : eBible.org -
ADA032
The Gospel in Samaria
After Stephen’s death, the persecution scatters the believers of Jerusalem, who proclaim the Gospel wherever they go. Philip goes to Samaria and preaches there with power. Luke shows that this scattering fulfills the missionary program announced by Jesus in Acts 1.8. Samaria, long separated from Israel, at last receives the Good News. Philip, one of the Seven, becomes the first officially appointed evangelist of the New Testament.
Acts 21.8 (King James Version) :And the next day we that were of Paul’s company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.King James Version (1769), domaine public — texte : eBible.org
Miracles
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MIR001
Water turned into wine at Cana
This article explores Jesus' first miracle, recounted in John 2.1-11. At the wedding at Cana, Jesus turns water into wine, revealing his divine nature and inaugurating his ministry. Mary plays a key role by asking Jesus for help. This miracle symbolizes the transition from an old covenant to a new covenant of grace, illustrating divine generosity and strengthening the disciples' faith.
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
The passage in Luke 5.1-11 shows Jesus' authority and the calling of Simon Peter. After a miraculous catch of fish, Jesus invites Peter to become a fisher of men, illustrating the mission of proclaiming the Gospel.
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
The multiplication of the loaves and fish is a miracle recorded in the Gospels in which Jesus feeds a crowd of thousands with just five loaves and two fish. This story symbolises Jesus' compassion and divine power, while highlighting the importance of faith and recognition of his true spiritual role.
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 -
MIR023
Walking on water
The article analyzes how the Gospels describe Jesus walking on water, highlighting his divinity and the disciples' faith. Matthew includes the episode of Peter also walking on water, while Mark and John describe the disciples' amazement. The event illustrates Jesus' power over nature and the need to believe in him.
John 6.16-21 (King James Version) :And when even was now come, his disciples went down unto the sea,And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.And the sea arose by reason of a great wind that blew.So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.But he saith unto them, It is I; be not afraid.Then they willingly received him into the ship: and immediately the ship was at the land whither they went.King James Version (1769), domaine public — texte : eBible.org -
MIR027
Feeding of the 4,000
This article recounts the multiplication of the loaves, in which Jesus miraculously feeds four thousand people. Matthew's and Mark's accounts describe Jesus' compassion for the hungry crowd, the multiplication of seven loaves and a few fish, and the collection of seven baskets of leftovers. Differences include the destinations after the event: Magadan in Matthew and Dalmanutha in Mark.
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
The Transfiguration, recounted in Matthew, Mark, and Luke, reveals Jesus' divinity. He is transfigured before Peter, James, and John on a mountain. Moses and Elijah appear, and a heavenly voice declares Jesus to be the beloved Son. These accounts emphasize the importance of Jesus and his teaching.
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
This article discusses the miracle of the coin in a fish's mouth, showing Jesus' wisdom in responding to religious requirements. In Capernaum, to avoid offending the Temple tax collectors, Jesus asks Peter to catch a fish with a coin to pay the tax. This account highlights Jesus' dual nature as the Son of God and teaches a balance between spiritual freedom and respect for tradition.
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
John 11:1-44 describes the raising of Lazarus, illustrating Jesus' power over death and his human compassion. This miracle in Bethany reveals Jesus' divinity and humanity, strengthening his disciples' faith. By raising Lazarus after four days in the tomb, Jesus shows that he is the resurrection and the life, inviting faith that leads to eternal life.
John 10.40 (King James Version) :And went away again beyond Jordan into the place where John at first baptized; and there he abode.King James Version (1769), domaine public — texte : eBible.org -
MIR038
Withering of the fig tree
In Matthew and Mark, Jesus curses a fig tree to teach about faith and prayer. His word withers the tree, illustrating the power of faith. Mark also stresses the importance of forgiveness. Though the two accounts differ in the order of events, they share the same central teaching: faith and prayer can work wonders when practised without doubt.
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
John 21.1-14 recounts the miraculous catch of fish after the resurrection, when the risen Jesus reappears on the shore of the Sea of Tiberias and advises his disciples about fishing. John recognises him when the net overflows with fish. Overjoyed, Peter swims to him while Jesus prepares a symbolic meal.
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 -
MIR042
Post-resurrection appearances
This article presents the ten appearances of Jesus after his resurrection, as recounted in the New Testament. From Mary Magdalene at the tomb to the apostles before the Ascension, including the disciples at Emmaus and more than five hundred brothers, these encounters attest to the reality of the resurrection and establish the foundation of Christian faith. The Gospel authors probably selected from among all these appearances.
John 20.11-18 (King James Version) :But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,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.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.Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF001
Sadducees
The Sadducees were an aristocratic and priestly group of ancient Judaism (200 BC – AD 70), controlling the Temple of Jerusalem and the Sanhedrin. They accepted only the Pentateuch, and denied the resurrection of the dead and the existence of angels. Mentioned fifteen times in the New Testament, they played a key role in the condemnation of Jesus, notably through Caiaphas and Anna. Their disappearance coincides with the destruction of the Temple in AD 70.
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
The Pharisees, who appeared after the Maccabean revolt (165 BC), were an influential religious group of ancient Judaism. Devoted to the written and oral Torah, they believed in the resurrection and remained close to the people. Often in conflict with Jesus in the Gospels, they nevertheless produced figures such as Nicodemus and Joseph of Arimathea. Their teachings founded rabbinic Judaism after the destruction of the Temple in AD 70.
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
This article examines the main languages used by Jesus and his contemporaries in Palestine: Aramaic, the everyday language of the people; Hebrew, the liturgical language of the synagogues; and Koine Greek, the language of Roman administration and cultural exchange. New Testament examples illustrate each linguistic usage, revealing the richness of the multicultural context of the first century.
Mark 15.34 (King James Version) :And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?King James Version (1769), domaine public — texte : eBible.org -
INF006
Did Jesus speak Greek?
The article examines the likelihood that Jesus spoke Greek. Although he was born in Nazareth, an isolated town, the Gospels report direct dialogues between Jesus and Pilate and Roman officers with no mention of an interpreter. The author suggests that work as a carpenter in Sepphoris, a Hellenized city, and possible local teaching explain this probable command of Greek.
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 18.37-38 (King James Version) :Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.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.
Luke 19.10 (King James Version) :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 -
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.
John 7.50-52 (King James Version) :Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)Doth our law judge any man, before it hear him, and know what he doeth?They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.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.
Ecclesiastes 11.9 (King James Version) :Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.Notesorrow: or, angerKing 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.
John 5.6 (King James Version) :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?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.
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 -
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.
Romans 8.20-22 (King James Version) :For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.For we know that the whole creation groaneth and travaileth in pain together until now.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 43.1-2 (King James Version) :But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.Notelife: or, personWhen thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.King 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.
John 15.7 (King James Version) :If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.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.
1 Corinthians 15.20-22 (King James Version) :But now is Christ risen from the dead, and become the firstfruits of them that slept.For since by man came death, by man came also the resurrection of the dead.For as in Adam all die, even so in Christ shall all be made alive.King James Version (1769), domaine public — texte : eBible.org
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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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ANN005
Calculating the Dates of the Life of the Messiah Jesus
The article explores the chronology of the life of Jesus, comparing various hypotheses on the crucifixion, placing it on April 1, AD 33 and the…
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ANN007
The family relationship between Mary and Elizabeth
An analysis of the family relationship between Mary and Elizabeth based on the Gospel of Luke. The article examines the apparent contradiction between their kinship and…
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ANN008
The Gospel of Matthew
The Gospel of Matthew is the work of the apostle, a former tax collector from Capernaum, chosen by the Twelve to record their collective testimony. He seeks to show…
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ANN009
The censuses of Quirinius
Article ANN009 examines the question of the censuses of Quirinius mentioned in the Gospel of Luke (Lk 2,1-2) and their apparent discrepancy with the census historically…
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ANN010
The two genealogies of the Messiah Jesus
The article discusses the genealogies of Jesus in Matthew and Luke, which are essential to establishing his messianic identity. Matthew emphasizes Joseph's royal heritage, while…
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ANN011
The death of King Herod the Great
The article analyses the dating of Herod the Great's death, traditionally placed around -1 BC, and its modern reassessment to -4 BC…
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ANN012
The Magi from the East in Bethlehem
This article examines the account of the Magi who came from the East to pay homage to Jesus, highlighting the historicity of Matthew's account and its resonance…
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ANN013
The Star of Bethlehem
The article analyses the star of Bethlehem in the Gospel of Matthew, questioning whether it was symbolic or real. It describes how the Magi, through their expertise…
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ANN016
The journey to Egypt
The article analyses the Holy Family's journey to Egypt according to Matthew, and its absence in Luke. It explores the theological and historical implications…
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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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ANN018
Jesus’ brothers and sisters
The article explores the identity of the brothers and sisters of Jesus, a theological debate influenced by Catholic and Protestant interpretations. By examining the Gospels, it highlights…
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ANN019
Did God Really Say?
This article discusses the reliability of the Gospels and the criticisms they attract, defending their inerrancy under divine guidance. It distinguishes between legitimate criticism and…
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ANN020
The regulation of fishing
This article examines fishing in Jesus' time, particularly on the Sea of Tiberias in Galilee, considering its economic and spiritual importance. It describes the…
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ANN021
The disciples’ callings
The article analyzes the different Gospel accounts of the calling of Jesus' first disciples, showing that these narratives do not contradict one another but…
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ANN022
The choosing of the apostles
This article explores Jesus' choice of the twelve apostles, highlighting the symbolic importance of the number twelve. It details the careful selection of the apostles and the impact…
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ANN026
The hour of the crucifixion
The article explores the differences in timing in the Gospels concerning the crucifixion of Jesus. The Synoptic Gospels and John give different hours, raising debates…
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ANN027
The Last Passover Meal
The article analyzes the chronology of the last Passover according to the Gospels, emphasizing that Jesus was crucified on Friday, April 1, 33, in accordance…
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ANN028
The Jewish Day in the Time of Jesus
This article explores the ancient Jewish time structure, essential for understanding the Gospels. It distinguishes how a day begins at sunset and not…
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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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ANN032
Judas Iscariot, One of the Twelve
Judas Iscariot, famous for his betrayal, is examined in this article, which explores his selection as one of the twelve apostles and the theological implications…
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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
This article discusses how Jesus disappointed some of his disciples because they expected the Messiah to be a political liberator rather than a saviour…
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ANN040
Mary, the mother of Jesus
This article discusses Mary, mother of Jesus, highlighting her role in the Gospels and the evolution of her veneration throughout Christian history, despite…
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ANN042
Travel times
This appendix examines means of travel and journey times in the first century. In Jesus' time, people travelled mainly on foot, in caravans or…
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ANN045
The debate over the date of Jesus’ death
The article ANN045 examines the debate on the date of the death of Jesus, comparing the two main hypotheses: April 7, AD 30…
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ANN047
Origins of the 12 apostles
The appendix ANN047 studies the origin of the twelve apostles on the basis of the four canonical lists (Matthew, Mark, Luke, Acts). It analyzes the convergences and divergences between…
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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
This article examines the Christmas nativity scene tradition, comparing the historical accounts with its modern cultural representation. It draws on the Gospel of Luke…
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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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ANN067
The explanation of Daniel’s 70 weeks
The article deciphers Daniel's 70 weeks, contrasting the theories of Anderson and Denney for dating Jesus' crucifixion. Anderson proposes a chronology based…
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ANN069
Joseph, Jesus' adoptive father
Joseph, Jesus' adoptive father, is described in little detail in the Gospels but plays a crucial role. Often regarded as the father…
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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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ANN071
The town of Capernaum
The article explores Capernaum, a city of Galilee established on the shores of the Sea of Tiberias, known for having been the "headquarters" of Jesus after…
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ANN072
The miracles performed by Jesus the Messiah
The article examines Jesus' miracles in the Gospels, their meaning, their reception, and the question of their authenticity. It compares the historical perspective…
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ANN073
The resurrection of the Messiah Jesus
This article examines the resurrection of Jesus and its theological impact, discussing the predictions and reactions of the witnesses, as well as the measures taken by…
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ANN075
The traders driven out of the Temple
The article examines the incident in which Jesus drives the merchants out of the Temple, an event reported differently in the Gospels of Matthew, Mark, Luke, and John. While…
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ANN078
The parables
The article analyzes Jesus' use of parables, defined as symbolic spiritual narratives. Used to teach profound truths, parables also served to…
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ANN079
Marriage in Jesus’ time
This article analyzes marriage and its meanings in first-century Jewish society, comparing these traditions with modern norms. It emphasizes…
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ANN080
Is Jesus a mamzer?
The article examines the theory that Jesus might be a 'mamzer', the offspring of a union forbidden by Jewish law, because of his conception…
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ANN081
The fulfilment of the prophecies
The article examines how the prophecies of the Old Testament find their fulfillment in the life of Jesus, by identifying 24 points marked by events…
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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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ANN087
The festivals noted by John
The study delves into how the Gospel of John uses the Jewish feasts to establish a precise chronology of the ministry of Jesus, in contrast to the…
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ANN088
The two anointings of Jesus the Messiah
The article analyses the anointings of Jesus the Messiah in the Gospels, illustrating the contrast in values between Jesus and Simon the Pharisee. It highlights the…
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ANN090
The appearances of the risen Messiah Jesus
The study covers the appearances of the risen Jesus, based on the accounts of the Gospels, notably the encounter with Mary Magdalene. It aims…
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ANN091
The women at the foot of the cross
The article analyzes the presence and role of the women at the crucifixion of Jesus. These women, notably Mary Magdalene, show an…
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ANN094
The apostles' staff and sandals
The article explores the divergences between Matthew, Mark and Luke on the mission of the apostles, highlighting the linguistic nuances and the difference in audience. Matthew advises against…
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ANN102
The signs heralding the return of Jesus the Messiah
The article "ANN102 - The signs heralding the return of Jesus the Messiah" explores biblical prophecies about Christ's return, without setting the…
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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…