Chronology of the Crucifixion 2 studies
Accounts of the Death of Judas 3 studies
Access to Heaven 1 study
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.
Matthew 24.35 (King James Version) :Heaven and earth shall pass away, but my words shall not pass away.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.
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 -
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.
Numbers 27.1-11 (King James Version) :Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.Notedone…: Heb. diminishedAnd they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying,Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons.Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father.And Moses brought their cause before the LORD.And the LORD spake unto Moses, saying,The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.And if he have no daughter, then ye shall give his inheritance unto his brethren.And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.King James Version (1769), domaine public — texte : eBible.org -
CTD004
Who is Shealtiel's father?
This article examines the alleged contradiction in the Gospels concerning Shealtiel's father. It proposes understanding the genealogical discrepancy as a difference in the ways kinship was established in biblical times, rather than as a contradiction.
Luke 3.27 (King James Version) :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,King James Version (1769), domaine public — texte : eBible.org -
CTD005
Who is Uzziah's father?
This article explores the apparent contradiction between Matthew 1:8 and 2 Chronicles 26:1 concerning Uzziah's father. Although Matthew names Joram as Uzziah's father, 2 Chronicles identifies him as Amaziah. The term 'son' can refer to a distant descendant, and Matthew's genealogies are shortened for theological reasons.
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 -
CTD006
Who is Jeconiah's father?
The article explores an apparent contradiction in the Bible concerning Jeconiah's father between Matthew and Chronicles. By analysing these perspectives, it shows that these are differences in the presentation of genealogies, without genuine contradictions.
1 Chronicles 1.1 (King James Version) :Adam, Sheth, Enosh,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.
Genesis 2.2-3 (King James Version) :And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.King James Version (1769), domaine public — texte : eBible.org -
CTD008
Who is Shelah's father?
This article examines the question of Shelah's paternity in the Bible. Two genealogies differ: Genesis names Arphaxad as Shelah's father, while Luke introduces Cainan as an intermediary. This discrepancy is not a contradiction but reflects parallel textual traditions, offering a richer understanding of Scripture.
Genesis 10.24 (King James Version) :And Arphaxad begat Salah; and Salah begat Eber.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.
2 Samuel 7.12-16 (King James Version) :And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.He shall build an house for my name, and I will stablish the throne of his kingdom for ever.I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.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.
John 8.14 (King James Version) :Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.King James Version (1769), domaine public — texte : eBible.org -
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 11.20-21 (King James Version) :And in the morning, as they passed by, they saw the fig tree dried up from the roots.And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.King James Version (1769), domaine public — texte : eBible.org -
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.
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 -
CTD035
Did Herod want to kill John the Baptist?
The article examines the Gospels of Matthew and Mark on the question of whether Herod Antipas really wanted to kill John the Baptist. Each Gospel presents a different but complementary perspective: Matthew describes Herod's desire to kill him as tempered by fear of the crowd, while Mark emphasizes Herodias's influence and Herod's fascination with John. This analysis portrays a Herod torn between his emotions and external pressures.
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 -
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.
Mark 3.13-19 (King James Version) :And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.And he ordained twelve, that they should be with him, and that he might send them forth to preach,And to have power to heal sicknesses, and to cast out devils:And Simon he surnamed Peter;And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,And Judas Iscariot, which also betrayed him: and they went into an house.King James Version (1769), domaine public — texte : eBible.org -
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.
Mark 14.39 (King James Version) :And again he went away, and prayed, and spake the same words.King James Version (1769), domaine public — texte : eBible.org
Chronology of the Crucifixion
The chronology of the Crucifixion is concerned with the precise sequence of events that led to the death of Jesus on the cross, seeking to reconstruct the order and timing of the facts reported by the four Gospels. This approach touches on questions as concrete as the hour at which Jesus was crucified, the course of the trial before Pilate and Herod, or the exact date of the Passover that year.
This journey invites us to compare the Synoptic accounts with that of John, which sometimes presents different time indications — notably concerning the day of preparation and the hour of the crucifixion. These apparent contradictions have fueled many exegetical debates and call for a careful reading of the Jewish calendar and of the practices of time measurement in antiquity.
To study the chronology of the Crucifixion is also to better understand the last hours of Jesus: the arrest in the Garden, the nocturnal hearings, the climb to Golgotha, the words spoken on the cross, and the signs accompanying his death. Each chronological detail sheds light on the theological density of these foundational events of the Christian faith.
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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 -
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 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
Accounts of the Death of Judas
The death of Judas Iscariot, the disciple who betrayed Jesus for thirty pieces of silver, is one of the most troubling and most debated episodes of the New Testament. The accounts that relate it raise deep questions about the fate of a man who played a central role in the Passion of Jesus, and about how the first Christians sought to make sense of his end.
The main difficulty lies in the fact that two biblical texts — the Gospel of Matthew and the Acts of the Apostles — describe the death of Judas in an apparently contradictory way, both as to the circumstances and as to the place. These divergences have fueled important reflection in the field of biblical apologetics and textual criticism, inviting the reader to examine how different authors, with distinct theological intentions, have transmitted a single event.
This theme is part of the major questions about the reliability of the Scriptures and the coherence of the Gospels. It also touches on powerful spiritual issues: betrayal, remorse, forgiveness and divine justice, making these accounts a striking entry into the understanding of the Passion.
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CTD030
Judas's pay?
The article analyses an apparent contradiction in the Bible concerning the use of Judas' money. The Gospels present two perspectives on responsibility for, and attribution of, the purchase of a field, emphasising that there is no genuine contradiction but a coherent account that is more symbolic than literal.
Matthew 27.6-7 (King James Version) :And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.And they took counsel, and bought with them the potter’s field, to bury strangers in.King James Version (1769), domaine public — texte : eBible.org -
CTD031
The death of Judas?
This article examines Judas Iscariot's death, described differently in Matthew and Acts. Although these accounts seem contradictory, reading them together shows that they complement each other. Matthew speaks of Judas' hanging, while Acts describes the fall of his body, forming a coherent account.
Matthew 27.5 (King James Version) :And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.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
Access to Heaven
This theme explores one of the most fundamental questions of the Christian faith: how can a human being hope to enter eternal life and enjoy the presence of God? It is rooted in the teachings of Jesus himself, who repeatedly addresses the conditions, promises, and obstacles related to this path to the Father.
The articles gathered under this theme draw on key passages of the Gospels, notably Jesus' conversations with interlocutors such as Nicodemus, his discourses on the Kingdom of Heaven, and his parables illustrating who will be welcomed or rejected. The notions of repentance, faith, forgiveness, and inner transformation occupy a central place.
This journey also invites us to confront different theological readings: salvation by grace, divine judgment, eternal life, reconciliation with God. It thus sheds light on doctrinal debates that run through the history of Christianity and remain lively today.
Reading these articles means entering the heart of biblical soteriology and better understanding what the Bible says concretely about Christian hope.
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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.
2 Kings 2.11 (King James Version) :And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.King James Version (1769), domaine public — texte : eBible.org