Studies 1 to 10
- 1Do you want to be healed?John 5.6
- 2The baptism of Jesus the MessiahMatthew 3.13-17
- 3The delegation from JerusalemJohn 1.19-28
- 4Jesus the Messiah’s encounter with NathanaelJohn 1.47-51
- 5The wedding at CanaJohn 2.1-11
- 6A visit to CapernaumJohn 2.12
- 7The first Passover festivalJohn 2.13
- 8The merchants driven out of the TempleJohn 2.14-22
- 9The results in JerusalemJohn 2.23-25
- 10Preaching at the synagogue in CapernaumMark 1.21-22
Studies 11 to 20
- 11The man with the unclean spiritMark 1.23-28
- 12Jesus the Messiah withdraws to prayMark 1.35-37
- 13The second Passover festival in JerusalemJohn 5.1
- 14Jesus the Messiah affirms his equality with the FatherJohn 5.17-30
- 15Testimonies confirming that of Jesus the MessiahJohn 5.31-47
- 16The question of John the Baptist's disciples about fastingMatthew 9.14-15
- 17Proclamation of the GospelMatthew 10.16-23
- 18Jesus the Messiah in the Pharisee’s houseLuke 7.36-50
- 19Jesus the Messiah, with his disciples, proclaims the Kingdom of GodMark 15.40-41
- 20The sign of JonahMatthew 12.38-41
Studies 21 to 30
- 21The sign of the Queen of ShebaMatthew 12.42
- 22A woman interrupts Jesus the MessiahLuke 11.27-28
- 23The large crowdLuke 12.1
- 24The Messiah Jesus withdraws with his disciplesMatthew 14.13-14
- 25The third Passover feastJohn 6.4
- 26The reaction of the crowdJohn 6.14-15
- 27The reaction of the apostlesMatthew 14.34-36
- 28Numerous Healings at GennesaretMatthew 14.34
- 29Teaching of the Messiah Jesus about the bread of lifeJohn 6.22-59
- 30The test of consecrationJohn 6.60-61
Studies 31 to 40
- 31Peter acknowledges Jesus as the MessiahJohn 6.62-71
- 32Rebukes of the Scribes and PhariseesMatthew 15.1-9
- 33Many healings in the eveningMatthew 15.29-31
- 34Departure by boat for the city of MagdalaMatthew 15.39
- 35Return to BethsaidaMatthew 16.5
- 36Peter’s second declarationMatthew 16.13-16
- 37Praise of Peter by the Messiah JesusMatthew 16.17-20
- 38The price of dedicationMatthew 16.24-27
- 39A Rather Strange Saying of the Messiah JesusMatthew 16.28
- 40The Master’s instructionsMatthew 17.9
Studies 41 to 50
- 41The disciples’ question about the prophet ElijahMatthew 17.10-13
- 42A demon difficult to drive outMatthew 17.14-18
- 43The explanation of the disciples’ failureMatthew 17.19-21
- 44Discipline in the Church and forgivenessMatthew 18.15-22
- 45The Feast of TabernaclesJohn 7.2-10
- 46Departure for Jerusalem and final departure from GalileeMatthew 19.1
- 47The journey through SamariaLuke 9.52-53
- 48The men who want to follow the Messiah JesusLuke 9.57-62
- 49The Jews are looking for the Messiah JesusJohn 7.11
- 50Teaching of the Messiah Jesus in the templeJohn 7.14-24
Studies 51 to 60
- 51The conflicting assessment of the peopleJohn 7.40-53
- 52The woman caught in adulteryJohn 8.1-11
- 53The Messiah Jesus is the light of the worldJohn 8.12
- 54Assassination attemptJohn 8.59
- 55The return of the 70 disciplesLuke 10.17-24
- 56The Messiah Jesus in Bethany at the Home of Martha and MaryLuke 10.38-42
- 57Jesus the Messiah challenged after a miracleLuke 11.14-36
- 58The invitation to a Pharisee's homeLuke 11.37
- 59The judgment of religious leaders and the rebukes of Jesus the MessiahLuke 11.38-54
- 60Reminder of the massacre of the Galileans by PilateLuke 13.1-5
Studies 61 to 70
- 61Lament over JerusalemMatthew 23.37-39
- 62The Curiosity of the People and the Jealousy of the Religious LeadersLuke 15.1-2
- 63The Messiah Jesus Asserts His DivinityJohn 9.18-21
- 64The Messiah Jesus is the good shepherdJohn 10.1-21
- 65The Feast of DedicationJohn 10.22-23
- 66The religious leaders’ questions about Jesus’ messiahshipJohn 10.24
- 67Departure for Bethany beyond the JordanJohn 10.40-42
- 68The Messiah Jesus blesses little childrenMatthew 19.13-15
- 69The Messiah Jesus announces his death and resurrection againMatthew 20.17-19
- 70The request of Salome, the wife of Zebedee, for her sonsMatthew 20.20-28
Studies 71 to 79
- 71Plot against the Messiah Jesus, who withdraws to EphraimJohn 11.54
- 72Cursing of the Barren Fig TreeMatthew 21.18-19
- 73Daily Teaching in the TempleLuke 19.47-48
- 74The authority of the Messiah Jesus challengedMatthew 21.23-27
- 75The questions of the teachers of the lawMatthew 22.34-40
- 76The Messiahship of JesusMatthew 22.41-46
- 77The Widow’s OfferingMark 12.41-44
- 78Jesus the Messiah washes the feet of his disciplesJohn 13.4-11
- 79Personal conversation with his disciplesJohn 14.1-15
Ministry of Jesus
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PDA005
Do you want to be healed?
The article explores Jesus’ question “Do you want to be healed?” to a man who had been sick for 38 years, highlighting how faith in God goes beyond local superstitions. Jesus heals the man and stresses the forgiveness of sins as the true blessing, surpassing even physical healing. The text stresses the importance of the salvation of the soul, central to the ministry of Jesus.
Hebrews 2.3 (King James Version) :How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;King James Version (1769), domaine public — texte : eBible.org -
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.
Matthew 3.13-17 (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?And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: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 -
PER032
The delegation from Jerusalem
The article explores John the Baptist's meeting with the Sanhedrin's representatives at Bethany, highlighting his renown and the authorities' messianic expectations. John is questioned about his messianic role despite performing no miracles, revealing the Pharisees' expectations of a royal and priestly messiah. The analysis reconciles differing Gospel accounts.
John 10.41 (King James Version) :And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.King James Version (1769), domaine public — texte : eBible.org -
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 -
PER036
The wedding at Cana
The wedding at Cana (John 2:1–11) constitutes Jesus’ first sign: he turns water into wine at a wedding in Cana in Galilee, in November 29. Only John reports this episode. The article explores possible reasons for Jesus’ family’s presence, tentatively identifies Nathanael as the bridegroom, and emphasises that this miracle strengthens the disciples’ faith by revealing the Messiah’s glory.
John 2.11 (King James Version) :This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.King James Version (1769), domaine public — texte : eBible.org -
PER037
A visit to Capernaum
After the wedding at Cana, Jesus the Messiah visits Capernaum with his family around 1 December 29. Only John reports this episode (John 2:12). He meets his disciples Peter, Andrew, James and John there and befriends Zebedee and Salome. This town later becomes the headquarters of his Galilean ministry. After this visit, he returns to Nazareth before joining John the Baptist at Aenon.
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 -
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.
Matthew 21.12-13 (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,And said unto them, It is written, My house shall be called 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 -
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.
Luke 4.31-32 (King James Version) :And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.And they were astonished at his doctrine: for his word was with power.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.
Luke 4.33-36 (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.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 -
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 6.4 (King James Version) :And the passover, a feast of the Jews, was nigh.King James Version (1769), domaine public — texte : eBible.org -
PER071
Jesus the Messiah affirms his equality with the Father
The article analyses Jesus' proclamation of his equality with God, drawing on the healing of a disabled man and highlighting the impact of his theological assertions in Jerusalem during Passover.
John 5.17-30 (King James Version) :But Jesus answered them, My Father worketh hitherto, and I work.Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.For the Father judgeth no man, but hath committed all judgment unto the Son:That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.For as the Father hath life in himself; so hath he given to the Son to have life in himself;And hath given him authority to execute judgment also, because he is the Son of man.Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.King James Version (1769), domaine public — texte : eBible.org -
PER072
Testimonies confirming that of Jesus the Messiah
The article discusses the testimonies confirming that Jesus is the Messiah, notably those of John the Baptist and the divine miracles, in John's tradition. The setting is Jerusalem after Passover in March AD 31. Jesus criticises the religious authorities who do not recognise him and invokes Moses as a precursor. Some, such as Nicodemus, will convert.
Genesis 28.18 (King James Version) :And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.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 -
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 -
PER117
Jesus the Messiah in the Pharisee’s house
In Capernaum, Jesus accepts an invitation from a Pharisee named Simon. During the meal, a sinful woman anoints his feet with tears and perfume. Faced with Simon’s contempt, Jesus tells a parable about forgiveness and declares that the woman has been saved by her faith. This episode, recorded only by Luke (7,36-50), illustrates the opposition between the Pharisees’ religious pride and the repentant humility that opens the way to salvation.
Luke 7.44-46 (King James Version) :And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.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 -
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.
Luke 11.29 (King James Version) :And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.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 -
PER127
A woman interrupts Jesus the Messiah
This article analyzes an incident reported by Luke in which a woman expresses her admiration for Jesus, highlighting the social change of the time. Jesus responds by emphasizing the importance of those who listen to and apply his teachings, transcending traditional family ties.
Luke 11.27-28 (King James Version) :And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.But he said, Yea rather, blessed are they that hear the word of God, and keep it.King James Version (1769), domaine public — texte : eBible.org -
PER129
The large crowd
The article analyzes the crowds that follow Jesus and their social and religious implications, particularly in relation to the authorities. It explores Jesus' growing influence and the opposition he arouses.
Luke 6.8 (King James Version) :But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.King James Version (1769), domaine public — texte : eBible.org -
PER167
The Messiah Jesus withdraws with his disciples
PER167 describes the withdrawal of Jesus and his disciples to Bethsaida to rest after an intense evangelistic mission in Galilee, just before the Passover of April AD 32. The synoptic analysis of Matthew 14,13-14, Mark 6,31-32, Luke 9,10-11 and John 6,1-4 shows points of agreement and nuances: the desire for seclusion, being followed by the crowd, healings and teaching. This episode comes directly before the multiplication of the loaves.
Luke 9.10-11 (King James Version) :And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.King James Version (1769), domaine public — texte : eBible.org -
PER168
The third Passover feast
Pericope PER168 marks the third Passover feast of the ministry of the Messiah Jesus, dated Monday, April 12, AD 32, and mentioned only by John (Jn 6,4). Located in Galilee near Bethsaida, Jesus and his disciples do not seem to go up to Jerusalem, given the intensity of their activity. This mention serves as a chronological landmark in the synopsis, announcing the events to come up to the Feast of Tabernacles in October AD 32.
John 6.4 (King James Version) :And the passover, a feast of the Jews, was nigh.King James Version (1769), domaine public — texte : eBible.org -
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 -
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 14.33 (King James Version) :Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.King James Version (1769), domaine public — texte : eBible.org -
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 -
PER174
Teaching of the Messiah Jesus about the bread of life
John 6.22-59 records Jesus’ discourse on the bread of life, delivered in the synagogue of Capernaum on a Sabbath in May AD 32. After the multiplication of the loaves, Jesus reveals himself as the 'bread of life', inviting the crowd to believe in him in order to obtain eternal life. This passage, found only in John, displays a major christological and eucharistic richness, in the face of the incomprehension and murmuring of his hearers.
John 6.22-59 (King James Version) :The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone;(Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.Then said they unto him, What shall we do, that we might work the works of God?Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.For the bread of God is he which cometh down from heaven, and giveth life unto the world.Then said they unto him, Lord, evermore give us this bread.And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.But I said unto you, That ye also have seen me, and believe not.All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.For I came down from heaven, not to do mine own will, but the will of him that sent me.And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.The Jews then murmured at him, because he said, I am the bread which came down from heaven.And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?Jesus therefore answered and said unto them, Murmur not among yourselves.No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.Not that any man hath seen the Father, save he which is of God, he hath seen the Father.Verily, verily, I say unto you, He that believeth on me hath everlasting life.I am that bread of life.Your fathers did eat manna in the wilderness, and are dead.This is the bread which cometh down from heaven, that a man may eat thereof, and not die.I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.For my flesh is meat indeed, and my blood is drink indeed.He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.These things said he in the synagogue, as he taught in Capernaum.King James Version (1769), domaine public — texte : eBible.org -
PER175
The test of consecration
The pericope PER175 recounts, according to the sole testimony of John (Jn 6,60-61), the reaction of many disciples who, offended by the discourse on the bread of life delivered in Capernaum, choose to abandon the Messiah Jesus. This moment of trial reveals the gap between messianic political expectations and Jesus' spiritual proposal, inviting the reader to a deep reflection on the authentic nature of faith and consecration.
John 6.60-61 (King James Version) :Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?King James Version (1769), domaine public — texte : eBible.org -
PER176
Peter acknowledges Jesus as the Messiah
Pericope 176 recounts Peter's confession that Jesus is the Messiah, reported only by John (6.62-71). After a mass departure of disciples, Jesus asks the Twelve about their commitment. Peter responds with a remarkable proclamation of faith. The article explores the tension between divine sovereignty and human freedom, and concludes with the mention of Judas Iscariot, a reminder that nothing escapes God's gaze.
John 6.65 (King James Version) :And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.King James Version (1769), domaine public — texte : eBible.org -
PER178
Rebukes of the Scribes and Pharisees
The article examines the confrontation between Jesus and the Pharisees, in which Jesus criticizes the priority given to traditions over divine laws. In Matthew 15.1-9 and Mark 7.1-13, Jesus exposes Pharisaic hypocrisy by stressing the obligation of sincerity and spiritual authenticity.
Matthew 15.1-9 (King James Version) :Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.Ye hypocrites, well did Esaias prophesy of you, saying,This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.But in vain they do worship me, teaching for doctrines the commandments of men.King James Version (1769), domaine public — texte : eBible.org -
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.
John 4.4 (King James Version) :And he must needs go through Samaria.King James Version (1769), domaine public — texte : eBible.org -
PER183
Departure by boat for the city of Magdala
The article discusses Jesus’ departure by boat for Magdala after the multiplication of the loaves, exploring the differences between the accounts of Matthew and Mark and stressing the importance of historical study for understanding these differences.
Mark 8.10 (King James Version) :And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.King James Version (1769), domaine public — texte : eBible.org -
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.
Luke 9.5 (King James Version) :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.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 -
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.
Matthew 16.24-27 (King James Version) :Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.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.
Luke 9.27 (King James Version) :But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.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.
Matthew 17.9 (King James Version) :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.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.
Luke 9.37-45 (King James Version) :And it came to pass, that on the next day, when they were come down from the hill, much people met him.And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.And I besought thy disciples to cast him out; and they could not.And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither.And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.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 -
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 -
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 -
PER206
The Feast of Tabernacles
Pericope 206 deals with the Feast of Tabernacles (Sukkot), reported only by John (7.2-10). Jesus decides to go up secretly to Jerusalem in October AD 32, six months before his arrest. John reveals the tension with the religious authorities and the unbelief of Jesus’ brothers, elements absent from the Synoptic Gospels.
John 7.10 (King James Version) :But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.King James Version (1769), domaine public — texte : eBible.org -
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 7.9-10 (King James Version) :When he had said these words unto them, he abode still in Galilee.But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.King James Version (1769), domaine public — texte : eBible.org -
PER209
The journey through Samaria
Pericope 209 recounts the journey of Jesus and his disciples through Samaria, reported only by Luke. Leaving Galilee on October 3, AD 32, Jesus chooses the shorter Samaritan route to Jerusalem. Some villages refuse to welcome him, illustrating the tensions between Jews and Samaritans, while others accept him. This passage foreshadows the universal mission and the future evangelization of the region by the 70 disciples.
Luke 9.56 (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 -
PER211
The men who want to follow the Messiah Jesus
Luke 9.57-62 presents three men who wish to follow the Messiah Jesus, each with a condition or a hesitation. Jesus responds by calling for renunciation of material comfort, for the primacy of the Kingdom over family duties, and for a determination with no turning back. This passage, unique to Luke, takes place during the journey through Samaria toward Jerusalem and is a radical call to total, uncompromising commitment to the Messiah.
1 Kings 19.19-21 (King James Version) :So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him.NoteGo…: Heb. Go returnAnd he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee?And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.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 -
PER213
Teaching of the Messiah Jesus in the temple
At the Feast of Tabernacles in October AD 32, the Messiah Jesus teaches at the temple in Jerusalem with an authority that astonishes the crowd and angers the Pharisees. John 7.14-24 reports this unique episode in which Jesus affirms that his teaching comes from God and defends a Sabbath healing with a rigorous scriptural argument. The hostility of the religious authorities intensifies.
John 9.1-16 (King James Version) :And as Jesus passed by, he saw a man which was blind from his birth.And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.I must work the works of him that sent me, while it is day: the night cometh, when no man can work.As long as I am in the world, I am the light of the world.When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?Some said, This is he: others said, He is like him: but he said, I am he.Therefore said they unto him, How were thine eyes opened?He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.Then said they unto him, Where is he? He said, I know not.They brought to the Pharisees him that aforetime was blind.And it was the sabbath day when Jesus made the clay, and opened his eyes.Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.King James Version (1769), domaine public — texte : eBible.org -
PER216
The conflicting assessment of the people
On the last day of the Feast of Sukkot in Jerusalem (October AD 32), Jesus proclaims himself to be a source of living water. The crowd is divided: some recognize him as the Messiah, others refuse to accept what is plain. The guards sent to arrest him disobey, impressed by his words. Nicodemus argues for a fair judgment, while the Pharisees put forward flimsy arguments. The opposition of the religious authorities turns fanatical, making Jesus' death their sole objective.
John 7.40-53 (King James Version) :Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.Others said, This is the Christ. But some said, Shall Christ come out of Galilee?Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?So there was a division among the people because of him.And some of them would have taken him; but no man laid hands on him.Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?The officers answered, Never man spake like this man.Then answered them the Pharisees, Are ye also deceived?Have any of the rulers or of the Pharisees believed on him?But this people who knoweth not the law are cursed.Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)Doth our law judge any man, before it hear him, and know what he doeth?They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.And every man went unto his own house.King James Version (1769), domaine public — texte : eBible.org -
PER217
The 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.
John 8.1-11 (King James Version) :Jesus went unto the mount of Olives.And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,They say unto him, Master, this woman was taken in adultery, in the very act.Now Moses in the law commanded us, that such should be stoned: but what sayest thou?This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.And again he stooped down, and wrote on the ground.And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.King James Version (1769), domaine public — texte : eBible.org -
PER218
The Messiah Jesus is the light of the world
At the Feast of Sukkot in Jerusalem, Jesus proclaims himself the ‘light of the world’ (John 8.12-58), drawing on the symbolism of the great illuminations of the Temple. He gradually reveals his divine identity through debates with the Pharisees, culminating in the statement ‘Before Abraham was, I AM’, an explicit affirmation of his pre-existence and his divinity. To believe in him is to enter into the light, the truth and eternal life.
John 8.21-30 (King James Version) :Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning.I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.They understood not that he spake to them of the Father.Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.As he spake these words, many believed on him.King James Version (1769), domaine public — texte : eBible.org -
PER219
Assassination attempt
On the last day of a feast in Jerusalem (13 October 32), the Pharisees try to stone the Messiah Jesus after his proclamations about his divine origin. Jesus escapes death by hiding among his disciples and leaves the city. He probably withdraws to Bethany beyond the Jordan. Only John reports this episode, based on John 8,59.
John 8.59 (King James Version) :Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.King James Version (1769), domaine public — texte : eBible.org -
PER221
The return of the 70 disciples
The return of the seventy disciples (Luke 10.17-24) illustrates their amazement after their mission. Jesus refocuses them on what is essential: rejoicing that their names are written in heaven. He proclaims divine sovereignty in revelation, granted to the humble rather than to the wise. The declaration of verse 22 affirms the unique intimacy of the Father and the Son, making Jesus the only mediator of divine knowledge. Luke thus underlines the continuity of the gospel work.
Mark 6.30-31 (King James Version) :And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.King James Version (1769), domaine public — texte : eBible.org -
PER223
The Messiah Jesus in Bethany at the Home of Martha and Mary
Luke 10.38-42 recounts the visit of the Messiah Jesus to Bethany, at the home of Martha and Mary, around late November or early December AD 32. Located 3 km from Jerusalem, this village welcomes Jesus in a context of relative calm: the Pharisees have changed strategy, preferring to gather incriminating testimonies rather than act violently. Luke is the only evangelist to mention this episode.
John 11.18 (King James Version) :Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:King James Version (1769), domaine public — texte : eBible.org -
PER226
Jesus the Messiah challenged after a miracle
In Jerusalem, after healing a mute demoniac, Jesus the Messiah is challenged by opponents who attribute his power to Beelzebul and demand another sign. He answers with logical and spiritual arguments, cites the sign of Jonah, redirects a word of praise toward obedience to the Word, and concludes with a metaphor about the inner light. This discourse, reported only by Luke (11.14-36), illustrates two opposite attitudes toward the Messiah: authentic faith and unbelieving rejection.
Luke 11.27 (King James Version) :And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.King James Version (1769), domaine public — texte : eBible.org -
PER227
The invitation to a Pharisee's home
Pericope 227 recounts the invitation extended to the Messiah Jesus by a Pharisee for a meal, reported only by Luke (Lk 11.37). Far from being well-meaning, this invitation seems to be a trap orchestrated to gather accusations against Jesus before witnesses. Aware of what was at stake, Jesus nevertheless accepts the invitation, strengthened by a spiritual assurance that his hour had not yet come. The event probably takes place in Jerusalem, during a journey that Jesus undertakes despite the threats of the religious authorities.
John 8.59 (King James Version) :Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.King James Version (1769), domaine public — texte : eBible.org -
PER228
The judgment of religious leaders and the rebukes of Jesus the Messiah
During a meal at a Pharisee's house in Jerusalem (late 32), Jesus utters severe rebukes against the Pharisees and the teachers of the law. Luke 11.38-54, the only gospel to recount this episode, describes a hostile atmosphere in which the religious authorities look for evidence to condemn Jesus. His cutting words are in reality a call to repentance, ignored by men blinded by pride.
John 7.46 (King James Version) :The officers answered, Never man spake like this man.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 -
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 -
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 -
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 9.25 (King James Version) :He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.King James Version (1769), domaine public — texte : eBible.org -
PER257
The Messiah Jesus is the good shepherd
The article examines how Jesus presents himself as the good shepherd in John 10. He is the authentic spiritual guide, in contrast to false guides. Jesus announces universal salvation and invites everyone to listen to his voice in order to find spiritual life.
John 10.1-21 (King James Version) :Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.But he that entereth in by the door is the shepherd of the sheep.To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.All that ever came before me are thieves and robbers: but the sheep did not hear them.I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.I am the good shepherd: the good shepherd giveth his life for the sheep.But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.The hireling fleeth, because he is an hireling, and careth not for the sheep.I am the good shepherd, and know my sheep, and am known of mine.As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.Therefore doth my Father love me, because I lay down my life, that I might take it again.No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.There was a division therefore again among the Jews for these sayings.And many of them said, He hath a devil, and is mad; why hear ye him?Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?King James Version (1769), domaine public — texte : eBible.org -
PER258
The Feast of Dedication
The article explores Pericope 258, describing the Feast of Dedication, where Jesus, although threatened by the Pharisees, moves freely in the Temple. The analysis highlights the Pharisees’ change of strategy, aimed at legal action against Jesus. This passage is central to understanding the religious and social dynamics of this critical period.
John 10.31 (King James Version) :Then the Jews took up stones again to stone him.King James Version (1769), domaine public — texte : eBible.org -
PER259
The religious leaders’ questions about Jesus’ messiahship
The article discusses the interaction between Jesus and the religious leaders over his messiahship. Despite their accusatory intentions, Jesus affirms that he is the Messiah, his works bearing witness to it. He promises security and eternal life to his disciples, stressing his unity with the Father.
John 10.24 (King James Version) :Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.King James Version (1769), domaine public — texte : eBible.org -
PER261
Departure for Bethany beyond the Jordan
The study recounts Jesus’ journey from Jerusalem to Bethany, with stops at Bethany beyond the Jordan and Jericho, where he performs miracles. Deliberately delayed, Jesus arrives and raises Lazarus, triggering a reaction from the religious authorities.
Luke 19.1-10 (King James Version) :And Jesus entered and passed through Jericho.And, behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich.And he sought to see Jesus who he was; and could not for the press, because he was little of stature.And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way.And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house.And he made haste, and came down, and received him joyfully.And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.For the Son of man is come to seek and to save that which was lost.King James Version (1769), domaine public — texte : eBible.org -
PER263
The Messiah Jesus blesses little children
The article examines how Jesus blesses the children, at Bethany, after the Feast of Dedication. This event is described in the synoptic gospels, illustrating the importance of children in the Kingdom of God despite the disciples’ reluctance.
Mark 10.13-16 (King James Version) :And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.And he took them up in his arms, put his hands upon them, and blessed them.King James Version (1769), domaine public — texte : eBible.org -
PER268
The Messiah Jesus announces his death and resurrection again
This article examines the period between Hanukkah and Passover, highlighting the teachings of Jesus, his prediction of his death and resurrection, and miracles such as the raising of Lazarus, which stirred up both hope and conflict.
Matthew 20.17-19 (King James Version) :And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.King James Version (1769), domaine public — texte : eBible.org -
PER269
The request of Salome, the wife of Zebedee, for her sons
The article deals with Salome’s request for her sons and Jesus’ geographical journey. This account takes place in February AD 33, during Jesus’ journey from Jericho to Bethany. The event highlights the tension between human understanding and the prophecies. Jesus announces his imminent death in answering Salome, revealing the spiritual values of the kingdom of God.
John 11.14 (King James Version) :Then said Jesus unto them plainly, Lazarus is dead.King James Version (1769), domaine public — texte : eBible.org -
PER274
Plot against the Messiah Jesus, who withdraws to Ephraim
This article describes the plot of the Jewish authorities against Jesus after the resurrection of Lazarus. Faced with the threat they perceive in Jesus’ miracles, they decide to kill him. Jesus withdraws to Ephraim in anticipation of the crucifixion, while the plot paradoxically aligns with the divine plan.
Matthew 26.1-5 (King James Version) :And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,And consulted that they might take Jesus by subtilty, and kill him.But they said, Not on the feast day, lest there be an uproar among the people.King James Version (1769), domaine public — texte : eBible.org -
PER282
Cursing of the Barren Fig Tree
On Monday, March 28, AD 33, on the road from Bethany to Jerusalem, the Messiah Jesus curses a fig tree covered with leaves but bearing no fruit, and it withers at once. This act, reported by Matthew and Mark, is a miracle-parable symbolizing Israel: a great show of religion, but no real fruitfulness. Framing the cleansing of the Temple in Mark, this episode announces divine judgment on a barren piety.
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 -
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 -
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 -
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.
Matthew 22.37-40 (King James Version) :Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.This is the first and great commandment.And the second is like unto it, Thou shalt love thy neighbour as thyself.On these two commandments hang all the law and the prophets.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.
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 -
PER299
The Widow’s Offering
In the Temple of Jerusalem, Jesus watches a poor widow put two small coins into the treasury, all that she has. Unlike the rich, who give ostentatiously out of their surplus, she offers her entire livelihood. Jesus declares that she has given more than all the others, overturning human standards of value. This account, reported by Mark (12.41-44) and Luke (21.1-4), teaches that true generosity is measured not by the amount given, but by the disposition of the heart and the sacrifice made.
Mark 12.41-44 (King James Version) :And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.And there came a certain poor widow, and she threw in two mites, which make a farthing.And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.King James Version (1769), domaine public — texte : eBible.org -
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.
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 -
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.
James 2.23 (King James Version) :And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.King James Version (1769), domaine public — texte : eBible.org
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ANN017
The Baptisms
The article examines the different baptisms in the New Testament, from John the Baptist to Jesus and Paul. It highlights how each baptism marks…
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ANN029
The conflict between John’s and Jesus’ followers
This article addresses the tensions between the disciples of John the Baptist and those of Jesus, two central biblical figures, highlighting their ministries…
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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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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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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…