The life of Jesus up to the age of 12 7 studies
- 1Mary's visit to Elizabeth
- 2Mary's praise, or the Magnificat
- 3The birth of John the Baptist
- 4Zechariah's praise at the birth of his son John
- 5Mary's return to Nazareth
The context of Jesus’ birth (Nativity) and childhood 4 studies
The ministry of John the Baptist 10 studies
- 12The ministry of John the Baptist
- 13The temptation of Jesus the Messiah
- 14The delegation from Jerusalem
- 15The encounter with Philip
- 16A visit to Capernaum
The beginning of the ministry in Galilee 1 study
Culture, customs and historical context of the New Testament 1 study
From the second to the third Passover festival 19 studies
- 24The second Passover festival in Jerusalem
- 25The healing of the disabled man at the pool of Bethesda
- 26Jesus the Messiah affirms his equality with the Father
- 27Testimonies confirming that of Jesus the Messiah
- 28Jesus is Lord of the Sabbath
From the 3rd Passover to the start of the final week 51 studies
- 43The third Passover feast
- 44Numerous Healings at Gennesaret
- 45Jesus the Messiah Continues His Journey in Galilee
- 46The Feast of Tabernacles
- 47The disagreement between the Master and his brothers
Jesus’ ministry: callings, miracles and teachings 5 studies
The last week before the arrest 26 studies
- 99Arrival at the home of Lazarus, Martha and Mary
- 100The arrival of the Jews from the city of Jerusalem
- 101The betrayal of Judas Iscariot
- 102Return to Jerusalem and stop at Bethphage
- 103Triumphal entry into Jerusalem
The last day up to the crucifixion 55 studies
- 125Preparation of the Passover
- 126The last meal before the crucifixion
- 127Judas Iscariot, the traitor, is identified
- 128Dispute among the Disciples over Preeminence
- 129Jesus the Messiah washes the feet of his disciples
Biblical prophecies and the ‘end times’ 1 study
Reliability of the Scriptures and other doctrinal topics 1 study
The resurrection and the various appearances 10 studies
- 182The women go to the Tomb
- 183The Stone Is Rolled Away, the Earthquake
- 184The Angels’ Message
- 185The Women Warn the Disciples
- 186The Reaction of Peter and John
Healings 2 studies
The Revelation of Daniel 6 studies
- 194Structure and Organization of the Book of Daniel
- 195Daniel 1 – Faithful in Babylon: living in a foreign world without losing one's identity
- 196Daniel 6 – Daniel in the lions' den: staying faithful when faith becomes dangerous
- 197Daniel 8 – The ram, the goat and the little horn
- 198Daniel 9 – The seventy weeks: from Daniel's prayer to messianic hope
Contradictions 10 studies
- 200Would Jesus inherit David's throne?
- 201The colt and the donkey?
- 202The cleansing of the Temple?
- 203The death of Judas?
- 204The field of blood?
Peter's ministry 33 studies
- 210The Acts of the Apostles
- 211Luke's introduction
- 212The apostles' conversation with Jesus
- 213The ascension of Jesus
- 214The disciples' return and wait
Miracles 3 studies
Historical notes 17 studies
Voir plus (12 autres)Word of a Friend 5 studies
The life of Jesus up to the age of 12
-
PER005
Mary's visit to Elizabeth
Mary's visit to Elizabeth, recounted in the Gospel of Luke, highlights Mary's faith and the prophetic importance of this event in the fulfilment of Scripture. The article explores the historical and theological context of this encounter.
Luke 1.39-45 (King James Version) :And Mary arose in those days, and went into the hill country with haste, into a city of Juda;And entered into the house of Zacharias, and saluted Elisabeth.And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.And whence is this to me, that the mother of my Lord should come to me?For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.King James Version (1769), domaine public — texte : eBible.org -
Supplementary material
-
ANN003
The birth and ministry of John the Baptist
This appendix studies the birth and ministry of John the Baptist through the Gospel of Luke. It introduces his parents, Zechariah and…
-
ANN003
The birth and ministry of John the Baptist
-
PER006
Mary's praise, or the Magnificat
This article examines Mary's Magnificat, a hymn of praise in which she expresses her gratitude to God, acknowledging her role in the plan of redemption. An analysis of Luke 1:46-55.
Luke 1.46-55 (King James Version) :And Mary said, My soul doth magnify the Lord,And my spirit hath rejoiced in God my Saviour.For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.For he that is mighty hath done to me great things; and holy is his name.And his mercy is on them that fear him from generation to generation.He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.He hath put down the mighty from their seats, and exalted them of low degree.He hath filled the hungry with good things; and the rich he hath sent empty away.He hath holpen his servant Israel, in remembrance of his mercy;As he spake to our fathers, to Abraham, and to his seed for ever.King James Version (1769), domaine public — texte : eBible.org -
PER007
The birth of John the Baptist
The article discusses the birth of John the Baptist, the son of Zechariah and Elizabeth. His birth, described as miraculous, is accompanied by prophecies and recalls ancient biblical accounts. John, whose name means "God is gracious", is announced by Gabriel and will become a forerunner of the Messiah.
Numbers 4.3 (King James Version) :From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation.King James Version (1769), domaine public — texte : eBible.org -
PER008
Zechariah's praise at the birth of his son John
The article explores Zechariah's praise at John's birth, inspired by the Holy Spirit, and looks ahead to John's role as the forerunner of Jesus, the Messiah. Taking place in Ein Karem, these events reveal the divine plan that Zechariah and Mary see unfolding.
Luke 1.67-80 (King James Version) :And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,Blessed be the Lord God of Israel; for he hath visited and redeemed his people,And hath raised up an horn of salvation for us in the house of his servant David;As he spake by the mouth of his holy prophets, which have been since the world began:That we should be saved from our enemies, and from the hand of all that hate us;To perform the mercy promised to our fathers, and to remember his holy covenant;The oath which he sware to our father Abraham,That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,In holiness and righteousness before him, all the days of our life.And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;To give knowledge of salvation unto his people by the remission of their sins,Through the tender mercy of our God; whereby the dayspring from on high hath visited us,To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.King James Version (1769), domaine public — texte : eBible.org -
PER009
Mary's return to Nazareth
The article examines Mary's return to Nazareth after visiting Elizabeth. Familiar with the prophecies, Mary witnesses John's birth, confirming his future role in God's plan. She returns with her family after the Passover pilgrimage.
Micah 5.2 (King James Version) :But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.King James Version (1769), domaine public — texte : eBible.org -
PER020
The Magi from the East meet Herod
This article examines the Magi's meeting with Herod, recounted in the Gospel of Matthew, highlighting its importance in affirming Jesus' kingship. It places the visit in its historical context, exploring the Magi's motives and Herod's intentions while discussing Jesus' birth and its historical and theological implications.
Matthew 2.1-8 (King James Version) :Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.When Herod the king had heard these things, he was troubled, and all Jerusalem with him.And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.King James Version (1769), domaine public — texte : eBible.org -
PER023
The stay in Egypt
The article explores the Holy Family's stay in Egypt, highlighting their biblical flight from Herod. Warned in a dream, Joseph leads a difficult journey of approximately 400–500 kilometres. The analysis covers practical matters, the Magi's contribution and the political context, although precise details of the stay remain uncertain.
Matthew 2.14-15 (King James Version) :When he arose, he took the young child and his mother by night, and departed into Egypt:And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.King James Version (1769), domaine public — texte : eBible.org
The context of Jesus’ birth (Nativity) and childhood
-
CHR000
The chronology of the life of the Messiah
This article explores the chronology of the life of Jesus through a series of studies centered on the prophecy of Daniel. Each study is built around biblical and historical data in order to propose precise reconstructions of major events. With an original methodology, the analysis questions the dates accepted by contemporary scholarship, relying on careful and rigorous exegesis.
John 19.14-18 (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!But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar.Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:Where they crucified him, and two other with him, on either side one, and Jesus in the midst.King James Version (1769), domaine public — texte : eBible.org -
CHR004
The exact date of the decree
The study explores the chronology of the life of Jesus through Daniel’s prophecy. It identifies the decree of Artaxerxes as a key starting point and examines the difficulties related to the precision of ancient dates, highlighting the year 458 BC. The article argues that this research is rooted in a divine will, orchestrated by God.
Ezra 7.9 (King James Version) :For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.King James Version (1769), domaine public — texte : eBible.org -
CHR005
Calculating the Dates of the Life of the Messiah Jesus
This article analyzes the chronology of Jesus’ life, using Daniel’s prophecy of the seventy weeks. It places the crucifixion in AD 33, unlike other hypotheses that place it in AD 30. The study draws on historical, biblical and calendar data for a detailed understanding of the events.
Ezra 7.8-9 (King James Version) :And he came to Jerusalem in the fifth month, which was in the seventh year of the king.For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.King James Version (1769), domaine public — texte : eBible.org -
CHR007
The date of birth of Jesus the Messiah
The study explores the date of Jesus’ birth, linking prophecies, Gospel testimonies and historical data to propose a birth around October 12, -2 BC, during the Feast of Tabernacles.
Luke 3.1-3 (King James Version) :Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;King James Version (1769), domaine public — texte : eBible.org
The ministry of John the Baptist
-
PER029
The ministry of John the Baptist
The article examines John the Baptist's role in preparing for Jesus' coming. Appearing in Matthew, Mark and Luke, John baptises and preaches in the Judean wilderness. Regarded as Christ's forerunner, he never claimed to be the Messiah. His teachings prepared the people to welcome Jesus, the royal Messiah.
John 3.25 (King James Version) :Then there arose a question between some of John’s disciples and the Jews about purifying.King James Version (1769), domaine public — texte : eBible.org -
PER031
The temptation of Jesus the Messiah
This article examines Jesus’ temptation in the wilderness, drawing on the Gospels of Matthew, Mark and Luke. Jesus faces three symbolic trials, highlighting his struggle against temptations similar to Eve’s. After this period of fasting, he returns to Galilee, marking a crucial stage in his ministry.
Genesis 3.1-5 (King James Version) :Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?NoteYea…: Heb. Yea, because, etc.And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.And the serpent said unto the woman, Ye shall not surely die:For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.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 1.28 (King James Version) :These things were done in Bethabara beyond Jordan, where John was baptizing.King James Version (1769), domaine public — texte : eBible.org -
PER034
The encounter with Philip
PER034 recounts Jesus’ meeting with Philip, reported only by John (Jn 1:43–46), at Bethany beyond the Jordan on 6 October 29. Philip, formerly a disciple of John the Baptist like Andrew, John and Simon Peter, becomes Jesus’ fourth disciple. The article explores these disciples’ natural transition to the Messiah, with John the Baptist understanding himself as a forerunner rather than a rival teacher.
John 1.43-46 (King James Version) :The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.Now Philip was of Bethsaida, the city of Andrew and Peter.Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.King James Version (1769), domaine public — texte : eBible.org -
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 5.1 (King James Version) :After this there was a feast of the Jews; and Jesus went up to Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER039
The merchants driven out of the Temple
Pericope 39 studies Jesus’ cleansing of the Temple as reported by John (John 2:14–22). The author argues for two distinct events three years apart. The first takes place during the first Passover of Jesus’ ministry (7 April 30). The article explores the historical context of Herod’s Temple, the role of Caiaphas and the Sanhedrin, and two key lessons: Jesus’ zeal for God’s house and the prophetic announcement of his resurrection.
Mark 11.15-17 (King James Version) :And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;And would not suffer that any man should carry any vessel through the temple.And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.King James Version (1769), domaine public — texte : eBible.org -
PER040
The results in Jerusalem
Pericope 40 analyses the results of Jesus’ first preaching in Jerusalem during Passover in the year 30, according to John 2:23–25. Although many believed because of the miracles, Jesus remains reserved about this superficial faith, based on spectacle rather than sincere repentance. John emphasises Jesus’ divine ability to know the human heart. The article identifies two key points: the extended stay in Jerusalem and the divine nature of the Messiah’s discernment.
John 2.23-25 (King James Version) :Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.But Jesus did not commit himself unto them, because he knew all men,And needed not that any should testify of man: for he knew what was in man.King James Version (1769), domaine public — texte : eBible.org -
PER041
Jesus the Messiah’s conversation with Nicodemus
The conversation between Jesus and Nicodemus in Jerusalem, described in John 3, represents a crucial turning point towards a personal Christian spirituality, removed from Jewish rituals, with an emphasis on the inward relationship with God.
John 3.1-21 (King James Version) :There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.Marvel not that I said unto thee, Ye must be born again.The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.Nicodemus answered and said unto him, How can these things be?Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:That whosoever believeth in him should not perish, but have eternal life.For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.For God sent not his Son into the world to condemn the world; but that the world through him might be saved.He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.King James Version (1769), domaine public — texte : eBible.org -
PER042
The return to Aenon south of Galilee
This article explores Jesus’ return to Aenon after Passover, highlighting the complementary ministries of Jesus and John the Baptist. John, the only evangelist to document this phase, emphasises the relationship between their ministries. Through this episode, the article shows that their roles were harmonious rather than competitive, each playing an essential part in the divine plan.
Acts 1.21 (King James Version) :Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
-
PER053
The king’s officer at Cana in Galilee
Pericope 53 recounts the miracle Jesus performed at Cana in Galilee for a royal officer who came from Capernaum because of his sick son (John 4:46–54). Dated to February–March 31, this episode is the second Johannine sign performed at Cana. The officer’s identity remains uncertain, but the author favours Roman origins, illustrating the universality of salvation in John’s theology. This man must not be confused with the centurion in pericope 110.
John 4.46-54 (King James Version) :So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.The nobleman saith unto him, Sir, come down ere my child die.Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.And as he was now going down, his servants met him, and told him, saying, Thy son liveth.Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.This is again the second miracle that Jesus did, when he was come out of Judæa into Galilee.King James Version (1769), domaine public — texte : eBible.org
Culture, customs and historical context of the New Testament
-
CHR002
The explanation of Daniel’s 70 weeks
The article analyzes Daniel’s seventy weeks, focusing on two major interpretations: that of Sir Robert Anderson, popular in evangelical circles, and that of Edward Denney, which emphasizes a simpler and more coherent reading. It evaluates the foundations of these approaches.
John 13.19 (King James Version) :Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
-
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 2.23 (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.King James Version (1769), domaine public — texte : eBible.org -
PER070
The healing of the disabled man at the pool of Bethesda
The article analyses Jesus' healing of the disabled man at the pool of Bethesda on the Sabbath, illustrating Jesus' affirmation of himself as Lord of the Sabbath and the tensions with the Pharisees. John's account describes this miracle as a deliberate act intended to provoke reflection on the laws of Judaism, revealing the distortions in their interpretation by the religious authorities of the time.
John 5.2-16 (King James Version) :Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.And a certain man was there, which had an infirmity thirty and eight years.When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.Jesus saith unto him, Rise, take up thy bed, and walk.And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.The man departed, and told the Jews that it was Jesus, which had made him whole.And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.King James Version (1769), domaine public — texte : eBible.org -
PER071
Jesus the Messiah affirms his equality with the Father
The article analyses Jesus' proclamation of his equality with God, drawing on the healing of a disabled man and highlighting the impact of his theological assertions in Jerusalem during Passover.
John 5.17-30 (King James Version) :But Jesus answered them, My Father worketh hitherto, and I work.Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.For the Father judgeth no man, but hath committed all judgment unto the Son:That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.For as the Father hath life in himself; so hath he given to the Son to have life in himself;And hath given him authority to execute judgment also, because he is the Son of man.Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.King James Version (1769), domaine public — texte : eBible.org -
PER072
Testimonies confirming that of Jesus the Messiah
The article discusses the testimonies confirming that Jesus is the Messiah, notably those of John the Baptist and the divine miracles, in John's tradition. The setting is Jerusalem after Passover in March AD 31. Jesus criticises the religious authorities who do not recognise him and invokes Moses as a precursor. Some, such as Nicodemus, will convert.
Deuteronomy 18.15 (King James Version) :The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;King James Version (1769), domaine public — texte : eBible.org -
PER076
Jesus is Lord of the Sabbath
Jesus and his disciples cross a wheat field on a Sabbath (April 5, AD 31, in Galilee). The Pharisees accuse them of violating Sabbath law. Jesus replies by citing David's example and affirms his absolute authority: the Son of Man is Lord of the Sabbath. He denounces the distortions of Pharisaic interpretation, opposed to the original spirit of Mosaic law, and claims the right to restore the true Sabbath.
Mark 2.23-28 (King James Version) :And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?And he said unto them, The sabbath was made for man, and not man for the sabbath:Therefore the Son of man is Lord also of the sabbath.King James Version (1769), domaine public — texte : eBible.org -
PER080
The choosing of the 12 Apostles
Jesus chooses twelve disciples from among his followers and gives them the title of apostles, a Greek term meaning ‘sent on a mission’. This choice, made after a night of prayer, corresponds to the number of Israel's tribes. The Twelve receive authority to heal and proclaim salvation, forming the foundation of the future Church. The article explores the term's etymology, Jesus' prayer, the question of his omniscience and the case of Judas Iscariot.
Acts 5.13 (King James Version) :And of the rest durst no man join himself to them: but the people magnified them.King James Version (1769), domaine public — texte : eBible.org -
PER081
The mission of the 12 Apostles
The article analyses the mission of the twelve apostles according to Matthew, Mark and Luke, highlighting the Jews' priority in the plan of salvation and the instructions Jesus gives for proclaiming God's kingdom.
Genesis 12.3 (King James Version) :And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.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 -
PER089
The Sermon on the Mount (5), the Messiah Jesus' relationship with the law
The fifth part of the Sermon on the Mount, this article analyses Jesus' relationship with Mosaic law on the basis of Matthew 5:17–20. Jesus states that he came to fulfil the law fully according to God's original purpose rather than abolish it. He distinguishes Moses' authentic law from the religious traditions added by scribes and Pharisees and warns that their institutionalised righteousness does not lead to the kingdom of heaven.
Luke 24.44 (King James Version) :And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.King James Version (1769), domaine public — texte : eBible.org -
PER090
The Sermon on the Mount (6), murder, offerings, and forgiveness
The sixth part of the Sermon on the Mount (Matthew 5:21–26), this pericope examines Jesus' teaching on murder, offering and forgiveness. Jesus deepens the fifth commandment by showing that anger and contempt towards one's brother are spiritually as serious as murder itself. He contrasts the letter of Pharisaic law with God's original spirit and affirms that sincere forgiveness alone, rather than an offering, restores a normal relationship. The warning is eschatological: without reconciliation, there is Gehenna.
Matthew 5.22 (King James Version) :But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.King James Version (1769), domaine public — texte : eBible.org -
PER091
The Sermon on the Mount (7), adultery and divorce
Pericope 91 explores the seventh part of the Sermon on the Mount, focusing on adultery and divorce (Matthew 5:27–32; Luke 16:18). Jesus goes beyond Mosaic law by condemning not only the act but also thoughts in which one indulges. He addresses divorce in relation to the schools of Hillel and Shammai, setting radical demands. The metaphors of the eye and hand emphasise the need for an inward transformation of the heart to avoid sin.
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 -
PER092
The Sermon on the Mount (8): perjury
In the Sermon on the Mount, Jesus teaches about perjury (Matthew 5:33–37). Against the contemporary practice of conditional oaths, he requires simple, honest speech: let ‘yes’ be ‘yes’ and ‘no’ be ‘no’. Matthew is the only Gospel writer to report this teaching, as Luke addresses non-Jews less concerned with this practice. James 5:12 repeats this precept in the apostolic tradition.
James 5.12 (King James Version) :But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.King James Version (1769), domaine public — texte : eBible.org -
PER093
The Sermon on the Mount (9): Vengeance
PER093 examines Jesus' teaching on vengeance in the Sermon on the Mount (Matthew 5:38–42). Jesus reinterprets the law of retaliation (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21) by calling his disciples to non-violence, forgiveness and love of enemies. This teaching, unique to Matthew, advocates a peaceful response transcending the logic of vengeance rather than total passivity, in keeping with Romans 12:17 and 1 Peter 3:9.
Leviticus 24.20 (King James Version) :Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.King James Version (1769), domaine public — texte : eBible.org -
PER094
The Sermon on the Mount (10): loving one's enemies
The tenth section of the Sermon on the Mount concerns love of enemies (Matthew 5:43–48; Luke 6:27–36). Jesus goes beyond Pharisaic interpretation by inviting his disciples to love even Gentiles, following God, who loves all people. The ‘Golden Rule’ (Matthew 7:12) complements this teaching. The ultimate aim is divine perfection: ‘Be perfect as your heavenly Father is perfect.’
Matthew 5.43-48 (King James Version) :Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.For if ye love them which love you, what reward have ye? do not even the publicans the same?And if ye salute your brethren only, what do ye more than others? do not even the publicans so?Be ye therefore perfect, even as your Father which is in heaven is perfect.King James Version (1769), domaine public — texte : eBible.org -
PER108
The results of the Sermon on the Mount
PER108 concludes the Sermon on the Mount according to Matthew 7.28-29. The crowd and the disciples are struck by Jesus’ unique authority, so different from that of the Pharisees. Through 23 points, Jesus has outlined the portrait of a true disciple, an ideal impossible to attain without profound transformation. The crowd glimpses the Messiah in him and longs for the new life he offers.
Luke 4.32 (King James Version) :And they were astonished at his doctrine: for his word was with power.King James Version (1769), domaine public — texte : eBible.org -
PER109
The healing of a leper after the Sermon on the Mount
This article explores Jesus’ healing of a leper after the Sermon on the Mount, discussing the differing accounts in the Gospels of Matthew, Mark, and Luke. The healing is described as a challenge to the strict laws on purification, and the importance of observing the Law of Moses is emphasized. The article considers the continuity between different Gospel accounts.
Leviticus 13 (King James Version) :And the LORD spake unto Moses and Aaron, saying,Noterising: or, swellingWhen a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests:And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean.If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days:And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more:And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean.But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again:And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy.When the plague of leprosy is in a man, then he shall be brought unto the priest;Notequick…: Heb. the quickening of living fleshAnd the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising;It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean.And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh;Then the priest shall consider: and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean.But when raw flesh appeareth in him, he shall be unclean.And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy.Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest;And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean.The flesh also, in which, even in the skin thereof, was a boil, and is healed,And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest;And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil.But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days:And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague.But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white;Notea hot…: Heb. a burning of fireThen the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy.But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days:And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.If a man or woman have a plague upon the head or the beard;Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard.And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days:And in the seventh day the priest shall look on the plague: and, behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin;He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more:And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.But if the scall spread much in the skin after his cleansing;Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.If a man also or a woman have in the skin of their flesh bright spots, even white bright spots;Notehair…: Heb. head is pilledThen the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin; he is clean.And the man whose hair is fallen off his head, he is bald; yet is he clean.And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean.And if there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead.Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh;He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;Notething…: Heb. work ofNotething: Heb. vessel, or, instrumentNotewhether…: Heb. whether it be bald in the head thereof, or in the forehead thereofWhether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin;And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be shewed unto the priest:And the priest shall look upon the plague, and shut up it that hath the plague seven days:And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting leprosy; it is unclean.He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire.And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin;Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more:And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in the fire; it is fret inward, whether it be bare within or without.And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof:And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire.And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.King James Version (1769), domaine public — texte : eBible.org -
PER111
The resurrection of the widow’s son at Nain
Jesus raises a widow’s son at Nain, illustrating his divine power and his role as a prophet. The event, recounted in Luke 7:11-17, takes place after the Sermon on the Mount and draws a large crowd. The villagers see Jesus as a great prophet, and the news spreads throughout Galilee and Judea.
Luke 7.11-17 (King James Version) :And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.And when the Lord saw her, he had compassion on her, and said unto her, Weep not.And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.And he that was dead sat up, and began to speak. And he delivered him to his mother.And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.And this rumour of him went forth throughout all Judæa, and throughout all the region round about.King James Version (1769), domaine public — texte : eBible.org -
PER159
Jesus the Messiah continues his work
Pericope 159 presents Jesus continuing his ministry in Galilee, from Capernaum, in February–March AD 32, before the third Passover. Relying solely on Matthew 9.35, the article emphasizes the priority given to proclaiming the Kingdom over miracles, the autonomy of the local synagogues in relation to the Pharisees, and Matthew's thematic method, corrected here by Mark's chronology.
John 11.55 (King James Version) :And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.King James Version (1769), domaine public — texte : eBible.org -
PER167
The Messiah Jesus withdraws with his disciples
PER167 describes the withdrawal of Jesus and his disciples to Bethsaida to rest after an intense evangelistic mission in Galilee, just before the Passover of April AD 32. The synoptic analysis of Matthew 14,13-14, Mark 6,31-32, Luke 9,10-11 and John 6,1-4 shows points of agreement and nuances: the desire for seclusion, being followed by the crowd, healings and teaching. This episode comes directly before the multiplication of the loaves.
Mark 6.31-32 (King James Version) :And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.And they departed into a desert place by ship privately.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
-
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 7.14 (King James Version) :Now about the midst of the feast Jesus went up into the temple, and taught.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 14.36 (King James Version) :And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.King James Version (1769), domaine public — texte : eBible.org -
PER205
Jesus the Messiah Continues His Journey in Galilee
Pericope 205 recounts the extended stay of Jesus the Messiah in Galilee, in the region of Capernaum, for about six months before his final departure for Jerusalem on October 3, AD 32. Only John mentions these journeys and reveals the intention of the religious authorities to put Jesus to death, while his disciples still struggle to understand what awaits him. This passage marks the transition to the Feast of Tabernacles in Jerusalem.
Matthew 17.24 (King James Version) :And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?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 -
PER207
The disagreement between the Master and his brothers
John 7.3-9 recounts the tension between Jesus and his brothers before the Feast of Sukkot (October AD 32). Not understanding the messianic mission, they urge him to show himself publicly in Jerusalem. Jesus chooses caution, aware of the risk of arrest. Mary keeps in the background. This episode, found only in John, illustrates the family's incomprehension of the divine nature of Jesus, as the conversion of his brothers takes place only after the resurrection.
John 7.3 (King James Version) :His brethren therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may see the works that thou doest.King James Version (1769), domaine public — texte : eBible.org -
PER208
Departure for Jerusalem and final departure from Galilee
PER208 describes the final departure of Jesus and his disciples from Galilee on October 3, AD 32, on their way to Jerusalem for the Feast of Sukkot. Following Luke's account, they pass through Samaria rather than taking the usual route along the Jordan. They arrive on Friday evening, October 8, teach on the Temple Mount, and Jesus gives his discourse on water at Hoshana Rabbah on October 13. The group will remain in the Jerusalem region for six months, until the Passover of April 1, AD 33.
Matthew 19.1 (King James Version) :And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;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.
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 -
PER210
The reaction of James and John
During Jesus’ journey through Samaria, James and John, the “sons of thunder,” propose calling down fire from heaven on a hostile Samaritan village. Jesus sternly rebukes them, reminding them that he came to save people, not to destroy them. This episode, reported only by Luke (Lk 9.54-56), illustrates the Jewish-Samaritan tensions and the gradual formation of the disciples toward a spirit of mercy.
2 Kings 1.9-12 (King James Version) :Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of an hill. And he spake unto him, Thou man of God, the king hath said, Come down.And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly.And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.King James Version (1769), domaine public — texte : eBible.org -
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 19.20 (King James Version) :And 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?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 7.11 (King James Version) :Then the Jews sought him at the feast, and said, Where is he?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 7.17 (King James Version) :If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.King James Version (1769), domaine public — texte : eBible.org -
PER214
The authorities are looking for the Messiah Jesus in order to arrest him
During the Feast of Tabernacles in Jerusalem, the crowd wonders about the messianic identity of Jesus. Despite the confusion over his origins and the attempts of the religious authorities to arrest him, Jesus teaches publicly in the Temple, reaffirms his divinity and announces his coming departure. Since his hour has not yet come, the guards cannot seize him. This episode, unique to the Gospel of John (7.25-36), illustrates the growing opposition between Jesus and the religious authorities.
John 7.28-29 (King James Version) :Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.But I know him: for I am from him, and he hath sent me.King James Version (1769), domaine public — texte : eBible.org -
PER215
The discourse on living water
On the last day of the feast of Sukkot (Hoshana Rabbah), the Messiah Jesus proclaims in the Temple of Jerusalem that he is the true source of living water. Taking up the symbolism of the water libation rite, he invites anyone who is thirsty to come to him. John explains that this living water refers to the Holy Spirit, who would be given after Jesus was glorified. Only John reports this episode, dated Wednesday, October 13, AD 32.
Numbers 20.8-11 (King James Version) :Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink.And Moses took the rod from before the LORD, as he commanded him.And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock?And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.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 7.51 (King James Version) :Doth our law judge any man, before it hear him, and know what he doeth?King James Version (1769), domaine public — texte : eBible.org -
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.
Deuteronomy 22.22-24 (King James Version) :If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away evil from among you.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.
Numbers 9.15-23 (King James Version) :And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning.Notetarried…: Heb. prolongedNoteabode: Heb. wasSo it was alway: the cloud covered it by day, and the appearance of fire by night.And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents.At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they pitched: as long as the cloud abode upon the tabernacle they rested in their tents.And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the LORD, and journeyed not.And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the LORD they abode in their tents, and according to the commandment of the LORD they journeyed.And so it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed.Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up, they journeyed.At the commandment of the LORD they rested in the tents, and at the commandment of the LORD they journeyed: they kept the charge of the LORD, at the commandment of the LORD by the hand of Moses.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 10.22 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.King James Version (1769), domaine public — texte : eBible.org -
PER220
The Messiah Jesus sends out 70 disciples
Jesus sends seventy disciples on an evangelistic mission (Luke 10.1-16), a unique event in the gospels. From Bethany beyond the Jordan, around November 32, he extends his mission beyond the Twelve. The instructions recall those given to the apostles, with a more universal scope. Jesus warns of the risk of rejection and condemns the blindness of the Galilean cities of Chorazin, Bethsaida and Capernaum.
Mark 6.6-13 (King James Version) :And he marvelled because of their unbelief. And he went round about the villages, teaching.And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:But be shod with sandals; and not put on two coats.And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.And they went out, and preached that men should repent.And they cast out many devils, and anointed with oil many that were sick, and healed them.King James Version (1769), domaine public — texte : eBible.org -
PER222
The Good Samaritan
Pericope PER222 presents the parable of the Good Samaritan (Luke 10.25-37), told by Jesus in response to a teacher of the Law who wanted to trap him. Set in Bethany beyond the Jordan in November AD 32, this parable teaches that the true "neighbor" is defined not by religion or culture, but by the act of mercy. The despised Samaritan becomes the model of compassion, a symbolic figure of the Messiah himself coming to the rescue of wounded humanity.
Luke 10.26 (King James Version) :He said unto him, What is written in the law? how readest thou?King James Version (1769), domaine public — texte : eBible.org -
PER223
The Messiah Jesus in Bethany at the Home of Martha and Mary
Luke 10.38-42 recounts the visit of the Messiah Jesus to Bethany, at the home of Martha and Mary, around late November or early December AD 32. Located 3 km from Jerusalem, this village welcomes Jesus in a context of relative calm: the Pharisees have changed strategy, preferring to gather incriminating testimonies rather than act violently. Luke is the only evangelist to mention this episode.
Luke 10.38-42 (King James Version) :Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.King James Version (1769), domaine public — texte : eBible.org -
PER224
Instruction on prayer
Pericope PER224 presents Jesus’ instruction on prayer, given on the Mount of Olives in December AD 32. Drawing on Matthew 6.9-13 and Luke 11.1-4, it examines the Lord’s Prayer in two distinct contexts. Luke places the episode near Jerusalem, after the visit to Bethany and before the healing of a possessed man. The disciples, some of whom had followed John the Baptist, ask Jesus to teach them to pray.
Matthew 6.9-13 (King James Version) :After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.Thy kingdom come. Thy will be done in earth, as it is in heaven.Give us this day our daily bread.And forgive us our debts, as we forgive our debtors.And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.King James Version (1769), domaine public — texte : eBible.org -
PER225
The parable of the persistent friend
The parable of the importunate friend (Luke 11.5-13), unique to the Gospel of Luke, follows the teaching of the Our Father. In it, Jesus teaches perseverance in prayer: if a friend finally gives in to insistence, how much more generously will God give to those who pray to him in faith, even offering the Holy Spirit to those who ask.
Luke 11.9-13 (King James Version) :And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?Or if he shall ask an egg, will he offer him a scorpion?If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?King James Version (1769), domaine public — texte : eBible.org -
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.
Matthew 5.14-16 (King James Version) :Ye are the light of the world. A city that is set on an hill cannot be hid.Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.King James Version (1769), domaine public — texte : eBible.org -
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.
Luke 11.53 (King James Version) :And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:King James Version (1769), domaine public — texte : eBible.org -
PER229
Reminder of the massacre of the Galileans by Pilate
Pericope PER229 (Luke 13,1-5) recounts how witnesses of a Pharisee's meal confronted Jesus about the massacre of Galileans by Pilate. Jesus refuses to see in it a divine punishment and calls for personal repentance, also citing the fall of the tower of Siloam. He teaches that death is the common lot of all, and that only repentance opens the way to the Kingdom of God.
Luke 13.1-5 (King James Version) :There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffered such things?I tell you, Nay: but, except ye repent, ye shall all likewise perish.Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?I tell you, Nay: but, except ye repent, ye shall all likewise perish.King James Version (1769), domaine public — texte : eBible.org -
PER230
The parable of the barren fig tree
The parable of the barren fig tree (Luke 13.6-9), reported only by Luke, illustrates God’s patience and the urgency of conversion. Jesus warns that every disciple who bears no spiritual fruit risks judgment, while emphasizing that God grants an additional time of grace. This text follows on from Luke 13.1-5 and carries a twofold message: a solemn warning and divine mercy.
John 19.38 (King James Version) :And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.King James Version (1769), domaine public — texte : eBible.org -
PER231
Healing of a woman on the Sabbath
Pericope 231 recounts Jesus’ healing of a woman who had been crippled for eighteen years, on a Sabbath in a synagogue in Jerusalem (Luke 13.10-17). This act provokes the indignation of the religious authorities, whom Jesus confounds by pointing out their contradictions. The crowd, for its part, marvels and glorifies God. The episode illustrates the tension between Pharisaic tradition and the authentic application of God’s law, while highlighting this woman’s persevering faith.
Luke 13.10-17 (King James Version) :And he was teaching in one of the synagogues on the sabbath.And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.And he laid his hands on her: and immediately she was made straight, and glorified God.And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.King James Version (1769), domaine public — texte : eBible.org -
PER232
The mustard seed and the leaven
Pericope PER232 presents the twin parables of the mustard seed and the leaven (Luke 13.18-21). Spoken near a synagogue in Jerusalem on a Saturday, they illustrate the nature of the kingdom of God: it begins humbly, grows powerfully and works in a hidden yet transforming way. These two complementary images invite us to perceive the quiet and irresistible growth of God's reign in the world.
Luke 13.18-21 (King James Version) :Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.And again he said, Whereunto shall I liken the kingdom of God?It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.King James Version (1769), domaine public — texte : eBible.org -
PER233
Teachings of the Messiah Jesus on the road to Jerusalem
The pericope PER233 recounts the teachings of Jesus during his journey to Jerusalem, reported only by Luke (Lk 13.22-33), in December AD 32. Jesus passes through towns and villages, teaching about the narrow gate and the Kingdom of God. The article places these repeated journeys between Bethany and Jerusalem in context, amid growing tension with the Pharisees and Herod Antipas.
Luke 13.22-33 (King James Version) :And he went through the cities and villages, teaching, and journeying toward Jerusalem.Then said one unto him, Lord, are there few that be saved? And he said unto them,Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.And, behold, there are last which shall be first, and there are first which shall be last.The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER234
Lament over Jerusalem
The Lament over Jerusalem (Mt 23.37-39; Lk 13.34-35) shows Jesus weeping over the holy city, a few days before his Passion. Through the metaphor of the hen protecting her chicks, he expresses rejected divine love, condemns the murder of the prophets and announces the desolation of the Temple, while leaving open a hope of final reconciliation.
Matthew 23.37-39 (King James Version) :O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!Behold, your house is left unto you desolate.For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.King James Version (1769), domaine public — texte : eBible.org -
PER235
Meal at a Pharisee's house
The pericope PER235 recounts Jesus’ meal at the house of a leader of the Pharisees on a Saturday (Luke 14.1), in a context of growing confrontation. The Pharisees are seeking to gather evidence against him for the Sanhedrin. Despite the tensions, Jesus accepts the invitation, holds his ground and corrects their teachings. Luke is the only evangelist to report this episode, which most likely took place at the Saturday midday meal.
Deuteronomy 17.6 (King James Version) :At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.King James Version (1769), domaine public — texte : eBible.org -
PER236
Healing of a man with dropsy
A man with dropsy is healed by the Messiah Jesus during a Sabbath meal at the house of a Pharisee in Jerusalem. Facing the experts of the law, Jesus asks a question about the lawfulness of healing on the Sabbath, then acts without waiting for their answer. His listeners, unable to reply, remain silent. Luke is the only evangelist to report this episode (Luke 14.2-6), dated 4 December AD 32.
Luke 14.2 (King James Version) :And, behold, there was a certain man before him which had the dropsy.King James Version (1769), domaine public — texte : eBible.org -
PER237
Parable of the Presumptuous Guest
The Parable of the Presumptuous Guest (Luke 14.7-14), related only by Luke, takes place in the house of a leader of the Pharisees in Jerusalem. There Jesus teaches humility by urging us to choose the last place rather than the first, and selfless generosity by encouraging us to invite the poor and the outcasts rather than those who can repay. These two teachings illustrate the fundamental values of the Kingdom of God: honor comes from God, not from oneself, and true giving will be rewarded at the resurrection of the righteous.
Matthew 20.27 (King James Version) :And whosoever will be chief among you, let him be your servant:King James Version (1769), domaine public — texte : eBible.org -
PER238
The demanding consecration of the disciple
The pericope 238 reports a teaching unique to Luke (14.25-27) on the demands of discipleship. On the road to Bethany, after December 4, 32, the Messiah Jesus addresses a great crowd: following the Messiah means giving him absolute priority over every human relationship ('hate' in the Semitic sense) and agreeing to carry one's cross, that is, to embrace suffering and rejection in order to remain faithful. A total commitment, without compromise.
Luke 9.23 (King James Version) :And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.King James Version (1769), domaine public — texte : eBible.org -
PER240
The Parable of the King Preparing for War
The parable of the king preparing for war (Luke 14.31-33), recorded only by Luke, illustrates the demands of discipleship. Facing an adversary twice as powerful, a king chooses negotiation over battle. In the same way, following Jesus the Messiah requires clear-sightedness, humility and complete renunciation of self. Luke places this teaching within a thematic series on the cost of the Christian life, before the Feast of Dedication in December AD 32.
Luke 14.33 (King James Version) :So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.King James Version (1769), domaine public — texte : eBible.org -
PER241
The image of salt without flavour
The article 'PER241 - The image of salt without flavour' analyses a passage of Luke 14:34-35, where Jesus teaches that disciples must be like salt, essential and transforming. If a disciple loses his spiritual 'flavour', he becomes useless, like insipid salt. This teaching calls for an active and lasting commitment in the spiritual life.
Luke 14.34-35 (King James Version) :Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.King James Version (1769), domaine public — texte : eBible.org -
PER250
The healing of the ten lepers
This article explores Jesus’ healing of ten lepers, with an emphasis on gratitude and inclusion, notably through a Samaritan. The event highlights divine grace and the importance of faith beyond ethnic divisions.
Luke 9.51 (King James Version) :And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,King James Version (1769), domaine public — texte : eBible.org -
PER255
Healing of a man born blind
This article explores Jesus’ healing of a man born blind in Jerusalem (John 9.1-34). The narrative highlights the theological depth of the event, symbolically linking the Jewish feasts to Jesus’ mission as the light of the world. The healing emphasizes the spiritual and prophetic message of the Gospel according to John.
John 10.22 (King James Version) :And it was at Jerusalem the feast of the dedication, and it was winter.King James Version (1769), domaine public — texte : eBible.org -
PER256
The Messiah Jesus Asserts His Divinity
The article discusses Jesus’ healing of a man born blind, which is mentioned only in the Gospel of John. The man is spiritually transformed by recognizing Jesus as the Messiah. The Pharisees, by contrast, remain in their spiritual blindness by refusing Jesus’ light. This contrast underlines that true sight flows from humility and openness to divine truth.
John 9.35-41 (King James Version) :Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?He answered and said, Who is he, Lord, that I might believe on him?And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.And he said, Lord, I believe. And he worshipped him.And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.King James Version (1769), domaine public — texte : eBible.org -
PER257
The Messiah Jesus is the good shepherd
The article examines how Jesus presents himself as the good shepherd in John 10. He is the authentic spiritual guide, in contrast to false guides. Jesus announces universal salvation and invites everyone to listen to his voice in order to find spiritual life.
John 10.1-21 (King James Version) :Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.But he that entereth in by the door is the shepherd of the sheep.To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.All that ever came before me are thieves and robbers: but the sheep did not hear them.I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.I am the good shepherd: the good shepherd giveth his life for the sheep.But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.The hireling fleeth, because he is an hireling, and careth not for the sheep.I am the good shepherd, and know my sheep, and am known of mine.As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.Therefore doth my Father love me, because I lay down my life, that I might take it again.No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.There was a division therefore again among the Jews for these sayings.And many of them said, He hath a devil, and is mad; why hear ye him?Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?King James Version (1769), domaine public — texte : eBible.org -
PER258
The Feast of Dedication
The article explores Pericope 258, describing the Feast of Dedication, where Jesus, although threatened by the Pharisees, moves freely in the Temple. The analysis highlights the Pharisees’ change of strategy, aimed at legal action against Jesus. This passage is central to understanding the religious and social dynamics of this critical period.
John 10.31 (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.
Leviticus 24.16 (King James Version) :And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.King James Version (1769), domaine public — texte : eBible.org -
PER260
Attempted arrest
The article examines the attempt by the Jewish religious authorities to arrest Jesus, according to John 10.31-39. Accused of blasphemy for his divine claims, Jesus defends his works as proof of his divine mission. He cites Scripture to demonstrate the legitimacy of his role, finally escaping arrest because his hour had not yet come.
Psalms 82.6 (King James Version) :I have said, Ye are gods; and all of you are children of the most High.King James Version (1769), domaine public — texte : eBible.org -
PER261
Departure for Bethany beyond the Jordan
The study recounts Jesus’ journey from Jerusalem to Bethany, with stops at Bethany beyond the Jordan and Jericho, where he performs miracles. Deliberately delayed, Jesus arrives and raises Lazarus, triggering a reaction from the religious authorities.
Luke 19.1-10 (King James Version) :And Jesus entered and passed through Jericho.And, behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich.And he sought to see Jesus who he was; and could not for the press, because he was little of stature.And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way.And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house.And he made haste, and came down, and received him joyfully.And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.For the Son of man is come to seek and to save that which was lost.King James Version (1769), domaine public — texte : eBible.org -
PER262
Teaching on divorce
The article discusses Jesus’ teaching on divorce, drawing on the Gospels of Matthew and Mark. It places this teaching in the chronological context of Jesus’ ministry between Hanukkah and Passover, offering an in-depth analysis of the spiritual implications of his teachings beyond mere legal debates.
Luke 18.35-43 (King James Version) :And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:And hearing the multitude pass by, he asked what it meant.And they told him, that Jesus of Nazareth passeth by.And he cried, saying, Jesus, thou Son of David, have mercy on me.And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me.And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.And Jesus said unto him, Receive thy sight: thy faith hath saved thee.And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.King James Version (1769), domaine public — texte : eBible.org -
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.
Matthew 19.13-15 (King James Version) :Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.And he laid his hands on them, and departed thence.King James Version (1769), domaine public — texte : eBible.org -
PER265
Salvation and wealth
This article explores Jesus’ teachings on wealth and salvation, drawing on biblical events between Hanukkah and Passover. Accounts of healings and callings, such as the story of Bartimaeus and Zacchaeus, shed light on Jesus’ mission in Jericho, marked by the resurrection of Lazarus and its profound implications.
Matthew 19.23-26 (King James Version) :Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.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 11.6 (King James Version) :When he had heard therefore that he was sick, he abode two days still in the same place where he was.King James Version (1769), domaine public — texte : eBible.org -
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.
John 11.54 (King James Version) :Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.King James Version (1769), domaine public — texte : eBible.org
Jesus’ ministry: callings, miracles and teachings
-
PAR002
The house built on rock
This article examines the biblical parable of the two houses, found in Matthew and Luke, to illustrate the importance of putting Jesus' teachings into practice. Those who follow his words are compared to wise builders who build on a solid foundation, while those who do not obey are like people building on sand. The parable highlights the importance of active obedience rather than merely listening.
Matthew 7.24-27 (King James Version) :Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.King James Version (1769), domaine public — texte : eBible.org -
PAR012
The two sons
This article examines the parable of the two sons in Matthew 21.28-32. This parable illustrates that true obedience to God matters more than mere words. Sincere repentance, even when it comes late, opens the way into the Kingdom of God, unlike unfulfilled promises. Jesus uses this story to confront the religious authorities of his time and highlights the importance of sincere action.
Matthew 21.28-32 (King James Version) :But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.He answered and said, I will not: but afterward he repented, and went.And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.King James Version (1769), domaine public — texte : eBible.org -
PAR013
The wicked vinedressers
This article analyzes the parable of the wicked tenants, in which Jesus denounces the rejection of the prophets and announces the transfer of the Kingdom to those who produce worthy fruit. The religious authorities are confronted with their rejection of the divine, marking a prophetic and spiritual turning point in salvation history.
Luke 20.9-19 (King James Version) :Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.And again he sent a third: and they wounded him also, and cast him out.Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.King James Version (1769), domaine public — texte : eBible.org -
PAR016
The Faithful Servant
The parable of the budding fig tree, recounted by Matthew, Mark and Luke in their eschatological discourse, invites the disciples to discern the signs heralding the Messiah's return. Just as buds announce summer, world events announce the nearness of the Kingdom of God. Christ's word is eternal and sure: heaven and earth will pass away, but it remains.
Mark 13.28-31 (King James Version) :Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.Verily I say unto you, that this generation shall not pass, till all these things be done.Heaven and earth shall pass away: but my words shall not pass away.King James Version (1769), domaine public — texte : eBible.org -
PAR017
The Ten Young Girls
The parable of the budding fig tree, recorded in Matthew, Mark and Luke, invites the disciples to read the signs of the times with watchfulness and hope. Just as buds herald summer, events in the world herald the Messiah's return. Jesus' sure and eternal word guarantees the fulfilment of all his promises concerning the Kingdom of God.
Mark 13.28-31 (King James Version) :Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.Verily I say unto you, that this generation shall not pass, till all these things be done.Heaven and earth shall pass away: but my words shall not pass away.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
-
PER275
Arrival at the home of Lazarus, Martha and Mary
This article explores Jesus’ arrival in Bethany, highlighting the importance of this moment before the Passion. Bethany, a place of calm and friendship, stands in contrast to the tumultuous events in Jerusalem. The article looks at the symbolism of this last stage in Jesus’ mission, as reported by the Gospel of John.
John 12.1 (King James Version) :Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.King James Version (1769), domaine public — texte : eBible.org -
PER276
The arrival of the Jews from the city of Jerusalem
The article deals with the arrival of Jews at Bethany to see Jesus as the Passion draws near. Faced with his growing popularity, the religious authorities consider having him arrested, while Judas’s betrayal is being prepared.
John 12.9-11 (King James Version) :Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.But the chief priests consulted that they might put Lazarus also to death;Because that by reason of him many of the Jews went away, and believed on Jesus.King James Version (1769), domaine public — texte : eBible.org -
PER278
The betrayal of Judas Iscariot
The article explores the betrayal of Judas Iscariot toward Jesus, an act motivated by a feeling of incompatibility and frustration. Judas, knowing that the authorities are seeking to arrest Jesus, collaborates with them to denounce Jesus, in exchange for 30 pieces of silver. The article analyzes the Gospel accounts of Matthew, Mark and Luke, which describe Judas’s actions and their impact on the events leading to Jesus’s arrest.
Mark 14.1 (King James Version) :After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.King James Version (1769), domaine public — texte : eBible.org -
PER279
Return to Jerusalem and stop at Bethphage
The article examines Jesus’ arrival at Bethphage, a strategic stop before Jerusalem. Jesus sends two disciples to fetch a colt in order to fulfil a messianic prophecy. Bethphage, the "house of figs", is crucial in the Gospel narratives.
Matthew 21.1-5 (King James Version) :And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.All this was done, that it might be fulfilled which was spoken by the prophet, saying,Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.King James Version (1769), domaine public — texte : eBible.org -
PER280
Triumphal entry into Jerusalem
Jesus’ triumphal entry into Jerusalem on March 27, AD 33, fulfilling the prophecy of Zechariah, is a messianic declaration of peace. This event, described in all four Gospels, presents Jesus not as a conqueror but as the Prince of Peace. In response, the crowd acclaims him, affirming his messiahship.
Luke 19.35-40 (King James Version) :And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.And as he went, they spread their clothes in the way.And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.King James Version (1769), domaine public — texte : eBible.org -
PER281
The return to Bethany
After his triumphal entry into Jerusalem, Jesus leaves the city in the evening to return to Bethany with his twelve disciples, including Judas. Related mainly by Mark (11.11) and Matthew (21.17), this episode, set on Sunday, March 27, AD 33, illustrates the rhythm of the last week: days at the Temple, nights near Bethany. The disciples use these journeys to ask their Master about the meaning of his messianic acts.
Zechariah 9.9 (King James Version) :Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.Notehaving…: or, saving himselfNoteby…: or, whose covenant is by bloodKing James Version (1769), domaine public — texte : eBible.org -
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.
Matthew 21.18-19 (King James Version) :Now in the morning as he returned into the city, he hungered.And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.King James Version (1769), domaine public — texte : eBible.org -
PER283
Announcement of the Destruction of Jerusalem
In Luke 19.41-44, Jesus approaches Jerusalem, weeps over the city and foretells with precision its future destruction by the Romans in AD 70. Only Luke reports this episode in this form. Jesus laments that Jerusalem did not recognize its divine visitation. This passage reveals both the compassion of the Messiah and the gravity of rejecting divine revelation, and it belongs to the last week before his arrest.
Luke 18.31-33 (King James Version) :Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:And they shall scourge him, and put him to death: and the third day he shall rise again.King James Version (1769), domaine public — texte : eBible.org -
PER285
Healing of blind and lame people
After the cleansing of the Temple, Jesus heals the blind and the lame in the courtyard on Monday, March 28, AD 33. Only Matthew reports this episode. The crowd and the children acclaim him as Son of David, while the chief priests and the scribes, increasingly hostile, are indignant at these messianic demonstrations. This episode illustrates the contrast between the faith of the common people and the rejection by the religious authorities.
Luke 19.45-46 (King James Version) :And he went into the temple, and began to cast out them that sold therein, and them that bought;Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.King James Version (1769), domaine public — texte : eBible.org -
PER286
Daily Teaching in the Temple
Pericope 286 describes Jesus’ daily teaching in the Temple of Jerusalem during Passover week (Monday, March 28, AD 33). Based mainly on Luke 19,47-48, it presents the growing opposition between the admiring crowds and the hostile religious authorities — scribes, chief priests, Sadducees and Pharisees — who seek to silence Jesus, whose message of the Kingdom of God threatens their established power.
Luke 19.47-48 (King James Version) :And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,And could not find what they might do: for all the people were very attentive to hear him.King James Version (1769), domaine public — texte : eBible.org -
PER287
Returning Once More to Bethany
PER287 describes the return of Jesus and his disciples to Bethany after a day at the Temple of Jerusalem, on Monday, March 28, AD 33. Attested mainly by Mark 11.19, this episode sheds light on the group's nightly routine around Martha, Mary and Lazarus. The article deals with the scattered hospitality, the role of the women, the daily round trips between Bethany and Jerusalem, and the disciples' failure to understand the announcements of the Passion.
Luke 10.38-42 (King James Version) :Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.King James Version (1769), domaine public — texte : eBible.org -
PER288
The fig tree is withered
The day after Jesus cursed the fig tree, the disciples discover the tree completely withered. Jesus takes the opportunity to teach about the power of faith and the importance of forgiveness. Beyond this teaching, the fig tree symbolizes Israel in the Scriptures, and its withering foreshadows the judgment that would fall on the nation forty years later with the destruction of the Temple. Faith and forgiveness remain the unshakable values that Jesus puts forward.
Mark 11.1-3 (King James Version) :And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.King James Version (1769), domaine public — texte : eBible.org -
PER289
The authority of the Messiah Jesus challenged
In the Temple of Jerusalem, the religious leaders publicly challenge Jesus’ authority. With a clever counter-question about the baptism of John, he reduces them to silence and exposes their bad faith. This synoptic episode (Matt 21.23-27; Mark 11.27-33; Luke 20.1-8) illustrates the growing opposition of the authorities to the Messiah during his last week before the arrest.
Mark 11.27-33 (King James Version) :And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.The baptism of John, was it from heaven, or of men? answer me.And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed.And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.King James Version (1769), domaine public — texte : eBible.org -
PER290
The parable of the two sons
The parable of the two sons (Matt 21,28-32), recorded only by Matthew, takes place in the Temple of Jerusalem during Jesus’ last week. It contrasts two attitudes: promising without acting versus refusing and then obeying. Jesus unmasks the hypocrisy of the religious leaders and announces that repentant sinners enter the Kingdom ahead of them. A universal call to humility and sincere repentance.
Romans 10.9-10 (King James Version) :That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.King James Version (1769), domaine public — texte : eBible.org -
PER291
The parable of the vinedressers
The parable of the vinedressers (Matt 21.33-46; Mark 12.1-12; Luke 20.9-19), spoken on Holy Tuesday in the courtyard of the Temple, illustrates the history of salvation allegorically: God sends prophets and then his Son, whom the religious leaders reject and kill. The vineyard is transferred to the Church, without however closing the door to the Jewish people, who can enter into the faith.
Mark 12.1-12 (King James Version) :And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.And they caught him, and beat him, and sent him away empty.And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.And again he sent another; and him they killed, and many others; beating some, and killing some.Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.And they took him, and killed him, and cast him out of the vineyard.What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:This was the Lord’s doing, and it is marvellous in our eyes?And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.King James Version (1769), domaine public — texte : eBible.org -
PER292
The parable of the wedding feast
The parable of the wedding feast (Mt 22,1-14; Lk 14,15-24) teaches that God invites all people into His Kingdom, but that rejecting this invitation brings a grave judgment. Spoken in the Temple of Jerusalem on the Tuesday of Passion Week, it prophetically announces the destruction of Jerusalem in AD 70. The man without a wedding garment reminds us that entering the Kingdom requires a genuine spiritual transformation, received by faith in Christ.
Matthew 21.33-46 (King James Version) :Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.And the husbandmen took his servants, and beat one, and killed another, and stoned another.Again, he sent other servants more than the first: and they did unto them likewise.But last of all he sent unto them his son, saying, They will reverence my son.But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.And they caught him, and cast him out of the vineyard, and slew him.When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.King James Version (1769), domaine public — texte : eBible.org -
PER293
The questions of the foreigners to the Messiah Jesus
An episode unique to John (John 12.20-50), set on Holy Tuesday in the Court of the Gentiles. Some Greeks ask to see Jesus, which triggers the announcement of the hour of his glorification. Through the image of the grain of wheat, Jesus reveals that his death is the source of universal life. The cross is presented as a glorious lifting up that draws all people to him, opening salvation to all nations.
John 12.24 (King James Version) :Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.King James Version (1769), domaine public — texte : eBible.org -
PER295
The questions of the Pharisees and the Herodians
In the Temple of Jerusalem, the Sadducees try to trap Jesus with a question about the resurrection involving a woman who had seven husbands. Jesus answers by revealing their ignorance of the Scriptures and of the power of God: in the life to come, people no longer marry. He proves the resurrection from the Torah by quoting Exodus 3.6: God is the God of the living, not of the dead. His adversaries are reduced to silence.
Luke 20.27-40 (King James Version) :Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,Saying, Master, Moses wrote unto us, If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.There were therefore seven brethren: and the first took a wife, and died without children.And the second took her to wife, and he died childless.And the third took her; and in like manner the seven also: and they left no children, and died.Last of all the woman died also.Therefore in the resurrection whose wife of them is she? for seven had her to wife.And Jesus answering said unto them, The children of this world marry, and are given in marriage:But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.For he is not a God of the dead, but of the living: for all live unto him.Then certain of the scribes answering said, Master, thou hast well said.And after that they durst not ask him any question at all.King James Version (1769), domaine public — texte : eBible.org -
PER298
Indictment Against the Religious Leaders
In the courtyard of the Temple in Jerusalem, on the Wednesday before his Passion, Jesus delivers a severe indictment against the scribes and the Pharisees. Through eight proclamations of ‘Woe to you!’, he denounces their hypocrisy, their pride and their outward show of religion, while expressing deep sorrow over Jerusalem. He calls his disciples to a genuine, humble faith that serves others.
Luke 20.45-47 (King James Version) :Then in the audience of all the people he said unto his disciples,Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;Which devour widows’ houses, and for a shew make long prayers: the same shall receive greater damnation.King James Version (1769), domaine public — texte : eBible.org -
PER301
The eschatological discourse on the Mount of Olives
Analysis of Jesus’ eschatological discourse on the Mount of Olives, based on the Gospels. Jesus speaks of the destruction of the Temple and the coming of the end times, revealing his prophetic abilities and the continuity of his mission after the crucifixion. Intended for readers who wish to deepen their theological understanding.
John 12.37-50 (King James Version) :But though he had done so many miracles before them, yet they believed not on him:That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?Therefore they could not believe, because that Esaias said again,He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.These things said Esaias, when he saw his glory, and spake of him.Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:For they loved the praise of men more than the praise of God.Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.And he that seeth me seeth him that sent me.I am come a light into the world, that whosoever believeth on me should not abide in darkness.And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.King James Version (1769), domaine public — texte : eBible.org -
PER303
Encouragement to Vigilance
This article studies Jesus' call to vigilance, delivered on the Mount of Olives, stressing the uncertainty of his return and the need for an active and faithful watchfulness on the part of believers.
Luke 21.25-28 (King James Version) :And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.And then shall they see the Son of man coming in a cloud with power and great glory.And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.King James Version (1769), domaine public — texte : eBible.org -
PER304
Parable of the Faithful Servant
This article examines the parable of the faithful servant, stressing the importance of faithfulness and vigilance while awaiting the Lord's return, which is certain but unpredictable.
1 Corinthians 4.1-5 (King James Version) :Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.Moreover it is required in stewards, that a man be found faithful.But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self.For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.King James Version (1769), domaine public — texte : eBible.org -
PER305
Parable of the Ten Virgins
The parable of the ten young women teaches the importance of spiritual preparation for the Lord's return, illustrating two possible outcomes: being ready and entering with the Bridegroom, or arriving too late and finding the door shut.
Matthew 7.21-23 (King James Version) :Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.King James Version (1769), domaine public — texte : eBible.org -
PER306
Parable of the Servants and the Rewards, the Talents
The article deals with Jesus' parable of the talents, illustrating the importance of faithfully managing gifts in the service of God while awaiting his return.
Matthew 25.14-30 (King James Version) :For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.Then he that had received the five talents went and traded with the same, and made them other five talents.And likewise he that had received two, he also gained other two.But he that had received one went and digged in the earth, and hid his lord’s money.After a long time the lord of those servants cometh, and reckoneth with them.And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.Take therefore the talent from him, and give it unto him which hath ten talents.For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.King James Version (1769), domaine public — texte : eBible.org -
PER307
The Judgment of the Nations
The article analyzes the judgment of the nations in Matthew 25:31-46, where the Son of Man separates the sheep from the goats according to their actions. It emphasizes responsibility and divine justice, and calls for concrete acts of love.
John 5.22-27 (King James Version) :For the Father judgeth no man, but hath committed all judgment unto the Son:That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.For as the Father hath life in himself; so hath he given to the Son to have life in himself;And hath given him authority to execute judgment also, because he is the Son of man.King James Version (1769), domaine public — texte : eBible.org -
PER308
The plot against the Messiah Jesus
The plot against Jesus is devised by the religious authorities before the Passover, with Judas’s help. Caiaphas convenes the Sanhedrin to condemn Jesus, regarded as a threat, by using false witnesses. Pilate is informed so as to facilitate the arrest on the Mount of Olives.
Mark 14.1-2 (King James Version) :After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.But they said, Not on the feast day, lest there be an uproar of the people.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
-
PER309
Preparation of the Passover
This article focuses on Jesus and his disciples preparing the Passover. It explores the biblical accounts of this moment, the merging of the Passover and Unleavened Bread festivities, and the practical adaptations of traditional practices in the face of the influx of worshippers in Jerusalem.
Mark 14.12-16 (King James Version) :And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?And he will shew you a large upper room furnished and prepared: there make ready for us.And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.King James Version (1769), domaine public — texte : eBible.org -
PER310
The last meal before the crucifixion
This article explores Jesus’ “last meal,” highlighting his institution of the Lord’s Supper. It takes place on Thursday evening before the crucifixion, in the house of Mary in Jerusalem. The Gospels record this meal as symbolically significant, with Judas leaving to betray him. The meal is crucial to Christian identity.
John 21.9-13 (King James Version) :As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.Jesus saith unto them, Bring of the fish which ye have now caught.Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.Jesus then cometh, and taketh bread, and giveth them, and fish likewise.King James Version (1769), domaine public — texte : eBible.org -
PER311
Judas Iscariot, the traitor, is identified
This article explores the betrayal of Judas Iscariot at the last Passover meal with Jesus. By analyzing the Gospel accounts, it highlights the disciples’ reactions and the theological implications of this crucial event in Jerusalem.
John 13.2-3 (King James Version) :And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;King James Version (1769), domaine public — texte : eBible.org -
PER312
Dispute among the Disciples over Preeminence
The article analyzes a scene from the Gospels in which Jesus’ disciples argue about who is the greatest, revealing their attachment to an earthly understanding of the Kingdom of God. Jesus teaches that true greatness lies in selfless service. This account illustrates the inverted spiritual values of Christianity.
Matthew 20.20-24 (King James Version) :Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.And when the ten heard it, they were moved with indignation against the two brethren.King James Version (1769), domaine public — texte : eBible.org -
PER313
Jesus the Messiah washes the feet of his disciples
This article examines Jesus’ washing of the disciples’ feet, a singular act recounted by John, symbolizing the reversal of human values and illustrating Jesus’ central message: to serve out of love. This event, set in Jerusalem during the last Passover meal, reveals to his disciples the true mission of Jesus by anticipating his crucifixion.
John 13.4-11 (King James Version) :He riseth from supper, and laid aside his garments; and took a towel, and girded himself.After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.For he knew who should betray him; therefore said he, Ye are not all clean.King James Version (1769), domaine public — texte : eBible.org -
PER314
The Institution of the Lord’s Supper
This article presents the Lord’s Supper as a key moment, when Jesus transforms the Passover meal into a symbol of his ultimate sacrifice, announcing a new spiritual covenant for the forgiveness of sins.
Hebrews 9.12 (King James Version) :Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.King James Version (1769), domaine public — texte : eBible.org -
PER315
The Departure of Judas Iscariot
The article explores the dramatic departure of Judas Iscariot during the last Passover meal, described essentially in the Gospel of John. This moment, steeped in symbolism, marks the progress of the redemptive drama leading to the arrest of Jesus, highlighting the complexity of Jesus' gesture of offering bread to Judas, at once an act of grace and of judgment.
Luke 22.21-23 (King James Version) :But, behold, the hand of him that betrayeth me is with me on the table.And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!And they began to enquire among themselves, which of them it was that should do this thing.King James Version (1769), domaine public — texte : eBible.org -
PER316
Peter’s denial foretold
The article explores Jesus’ prediction of Peter’s denial, highlighting the differences between the Gospel accounts and Jesus’ compassion for Peter’s human weakness.
Mark 14.29-31 (King James Version) :But Peter said unto him, Although all shall be offended, yet will not I.And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.King James Version (1769), domaine public — texte : eBible.org -
PER317
Peter and another disciple offer to defend their Master
The article deals with the reaction of Peter and the disciples to the announcement of Jesus’ death. Misreading the message, they consider an earthly solution to a spiritual issue. The text explains how the Messiah’s mission is revealed through the crucifixion, finally leading the disciples to grasp its true meaning. The moment captured here shows the journey from incomprehension to genuine faith.
Luke 22.38 (King James Version) :And they said, Lord, behold, here are two swords. And he said unto them, It is enough.King James Version (1769), domaine public — texte : eBible.org -
PER318
The Way to Heaven
The article deciphers John 14.1-15, where Jesus comforts his disciples by promising to prepare a place for them with the Father. It stresses his unique mediation and his unity with God, while promising the Holy Spirit to guide the apostles.
Mark 14.17 (King James Version) :And in the evening he cometh with the twelve.King James Version (1769), domaine public — texte : eBible.org -
PER319
The Promise of the Holy Spirit
The article examines Jesus’ promise of the Holy Spirit in John 14.16-31. Jesus prepares his disciples for his departure, promising the Spirit of truth as the living bond between Christ and the Church. This text illustrates Jesus’ perfect obedience to the divine plan and his love shown by sending the Comforter.
John 13.30 (King James Version) :He then having received the sop went immediately out: and it was night.King James Version (1769), domaine public — texte : eBible.org -
PER320
The vine and the branches
The article “PER320 - The Vine and the Branches” explores Jesus’ teaching in John 15:1-17, using the image of the vine and the branches to illustrate the relationship with his disciples. Jesus presents himself as the source of true spiritual fruitfulness, calling for a reciprocal union centered on love and obedience.
John 15.1-17 (King James Version) :I am the true vine, and my Father is the husbandman.Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.Now ye are clean through the word which I have spoken unto you.Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.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.If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.As the Father hath loved me, so have I loved you: continue ye in my love.If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.This is my commandment, That ye love one another, as I have loved you.Greater love hath no man than this, that a man lay down his life for his friends.Ye are my friends, if ye do whatsoever I command you.Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.These things I command you, that ye love one another.King James Version (1769), domaine public — texte : eBible.org -
PER321
Personal conversation with his disciples
The article analyzes Jesus' last interactions with his disciples, highlighting their spiritual transformation through divine revelation. Jesus calls them friends, not servants, emphasizing the importance of love and of the divine mission. The account invites us to see election and mission in theological continuity.
John 15.15-17 (King James Version) :Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.These things I command you, that ye love one another.King James Version (1769), domaine public — texte : eBible.org -
PER322
Warning About Persecution
The article explains Jesus’ warning to his disciples about the inevitable persecution they will face. Drawing on the Gospels, it shows that this hatred is bound up with their belonging to Christ. Yet Jesus promises the support of the Holy Spirit to help them go through these trials.
John 3.16-17 (King James Version) :For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.For God sent not his Son into the world to condemn the world; but that the world through him might be saved.King James Version (1769), domaine public — texte : eBible.org -
PER323
Jesus the Messiah comforts his disciples
In John 16.5-15, Jesus comforts his disciples, promising the Holy Spirit to guide them into the truth after his departure. This important passage highlights the mission of the Spirit: to convict of sin, of righteousness and of judgment, while ensuring the continuity of Jesus' teachings.
Acts 12.12 (King James Version) :And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.King James Version (1769), domaine public — texte : eBible.org -
PER324
Jesus the Messiah speaks of his coming death
The article deals with the passage in which Jesus announces his coming death, giving his disciples words of comfort and assurance of victory over evil through the resurrection.
John 13.30 (King James Version) :He then having received the sop went immediately out: and it was night.King James Version (1769), domaine public — texte : eBible.org -
PER325
The farewell prayer: Jesus the Messiah prays for himself
This article focuses on Jesus’ farewell prayer in the Gospel of John. Before his crucifixion, he prays aloud for his disciples according to the divine plan. Set in Jerusalem, the scene reveals the unity between Jesus and God, offering a solid testimony to strengthen the disciples’ faith. This prayer highlights Jesus’ awareness of the events to come and his commitment to his redemptive mission.
John 17.4 (King James Version) :I have glorified thee on the earth: I have finished the work which thou gavest me to do.King James Version (1769), domaine public — texte : eBible.org -
PER326
The Messiah Jesus and his disciples sing the psalms
The article examines the singing of the psalms by Jesus and his disciples after the Passover. Rooted in Jewish tradition, this moment takes on a particular spiritual significance for Jesus, as a prelude to his crucifixion.
John 13.30 (King James Version) :He then having received the sop went immediately out: and it was night.King James Version (1769), domaine public — texte : eBible.org -
PER327
Departure for the Mount of Olives
The article examines the departure of Jesus and his disciples for the Mount of Olives after the Last Supper, where, after singing the psalms, they head to a place full of prophetic significance, near the site of the future crucifixion.
Matthew 26.30 (King James Version) :And when they had sung an hymn, they went out into the mount of Olives.King James Version (1769), domaine public — texte : eBible.org -
PER328
Stop at Gethsemane
The article ‘PER328 - Stop at Gethsemane’ explores the meaning of the Gethsemane episode in the Gospels. It highlights Jesus’ suffering and prayer before his arrest and interprets this moment as a lesson on prayer and submission to the divine will.
Luke 22.39-46 (King James Version) :And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.And when he was at the place, he said unto them, Pray that ye enter not into temptation.And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.And there appeared an angel unto him from heaven, strengthening him.And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.King James Version (1769), domaine public — texte : eBible.org -
PER329
The struggle in prayer
The article analyzes Jesus' prayer in Gethsemane, illustrating his human suffering and his submission to the divine will. It highlights the historical and scriptural context of the event, offering a theological reflection on Jesus' redemptive mission and the exhortation to watch and pray in times of trial.
Hebrews 5.7-8 (King James Version) :Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;Though he were a Son, yet learned he obedience by the things which he suffered;King James Version (1769), domaine public — texte : eBible.org -
PER330
The band led by Judas Iscariot arrives
This article deals with the arrest of Jesus by Judas Iscariot in the garden of Gethsemane, as described in the Gospels. It analyzes the context and implications of this key event in the passion of Jesus, exploring the accounts of Matthew, Mark, Luke and John.
Matthew 26.47-56 (King James Version) :And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.And forthwith he came to Jesus, and said, Hail, master; and kissed him.And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?But how then shall the scriptures be fulfilled, that thus it must be?In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.King James Version (1769), domaine public — texte : eBible.org -
PER331
The arrest
This article deals with the arrest of Jesus in the garden of Gethsemane as related in the Gospels. It highlights Judas's betrayal and the soldiers' reaction to Jesus' declaration, revealing his mastery of the situation.
Luke 22.47-53 (King James Version) :And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?And one of them smote the servant of the high priest, and cut off his right ear.And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.King James Version (1769), domaine public — texte : eBible.org -
PER332
The rebellion of the disciple Peter and the healing of Malchus
This article explores the arrest of Jesus at Gethsemane, where Peter, in an impulsive gesture, cuts off Malchus's ear. Jesus calms the situation by healing Malchus, thereby underlining his divine mission and rejecting violence, in keeping with the Scriptures. He shows his control and divine love even toward those who arrest him.
Mark 14.47-49 (King James Version) :And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.King James Version (1769), domaine public — texte : eBible.org -
PER333
The words of Jesus the Messiah to the crowd at the arrest
This article examines the arrest of Jesus in the garden of Gethsemane, highlighting his serenity and his willingness to fulfill the divine plan. Through his words, he exposes the contradictions of the religious authorities and underscores his mastery of the situation, revealing his redemptive mission out of love for humanity.
Luke 22.52 (King James Version) :Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?King James Version (1769), domaine public — texte : eBible.org -
PER334
The Flight of the Disciples
The article examines the disciples’ flight at the arrest of Jesus, stressing their fear and the calm of Jesus. It details the arrest in the Garden of Gethsemane, the interpretation of the Gospels, and the contrast between the disciples’ panic and the sovereignty of Jesus.
John 18.2-12 (King James Version) :And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.As soon then as he had said unto them, I am he, they went backward, and fell to the ground.Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?Then the band and the captain and officers of the Jews took Jesus, and bound him,King James Version (1769), domaine public — texte : eBible.org -
PER335
The Presentation before the Former High Priest Anna
The article explores Jesus’ appearance before Anna, the former high priest, explaining his lasting influence and the political stakes of the event. John provides these details to show the interconnection between religious and political interests in the trial of Jesus.
Matthew 26.47 (King James Version) :And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.King James Version (1769), domaine public — texte : eBible.org -
PER336
The transfer to the incumbent High Priest, Caiaphas
The article analyzes the transfer of Jesus to Caiaphas, highlighting the planning of the Jewish authorities to secure a swift condemnation, with a semblance of legality. Several appendices shed light on the historical context, and the Gospels describe the events in detail.
Matthew 26.57 (King James Version) :And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.King James Version (1769), domaine public — texte : eBible.org -
PER337
The Apostles Peter and John in the courtyard of Caiaphas’ house
This article recounts the dramatic scene of the apostles Peter and John following Jesus into the courtyard of Caiaphas, revealing their faithfulness and frailty at the heart of Jesus’ passion. The biblical references describe their attempt to stay close to Jesus despite the fear of repercussions. This moment symbolizes a key point of the Gospels, highlighting human nature in the face of the divine mission.
Luke 22.54-55 (King James Version) :Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off.And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.King James Version (1769), domaine public — texte : eBible.org -
PER338
The presentation before the Sanhedrin
This article analyzes the presentation of Jesus before the Sanhedrin prior to his crucifixion according to the Gospels, setting out the violation of Jewish law by a night trial. Strategically orchestrated by Caiaphas to avoid the crowd, this judgment illustrates key theological and historical issues.
Luke 22.66-71 (King James Version) :And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:And if I also ask you, ye will not answer me, nor let me go.Hereafter shall the Son of man sit on the right hand of the power of God.Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.And they said, What need we any further witness? for we ourselves have heard of his own mouth.King James Version (1769), domaine public — texte : eBible.org -
PER339
The abuse begins
The article deals with the mistreatment inflicted on Jesus before the crucifixion, centered on the interpretation of the Gospel accounts. It explores how the Sanhedrin manipulated the accusations to obtain the support of the Roman authorities, turning a religious accusation into political sedition.
Luke 22.63-65 (King James Version) :And the men that held Jesus mocked him, and smote him.And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?And many other things blasphemously spake they against him.King James Version (1769), domaine public — texte : eBible.org -
PER340
The Denial of the Apostle Peter, Accompanied by the Apostle John
This article describes the denial of the Apostle Peter as recounted in the Gospels, when he denies his Master Jesus three times. The article highlights the precise circumstances of this event and explores the role of the apostle John. By setting the different versions of the Gospels side by side, this tragic moment is analyzed in depth within the historical and religious context of the time.
Luke 22.56-62 (King James Version) :But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.And he denied him, saying, Woman, I know him not.And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan.And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.And Peter went out, and wept bitterly.King James Version (1769), domaine public — texte : eBible.org -
PER341
The presentation to Pontius Pilate
Pericope PER341 reconstructs the presentation of Jesus before Pontius Pilate on Friday morning, around 6:45 a.m., after his nighttime condemnation by the Sanhedrin. Cross-referencing Matthew, Mark, Luke and John, the article analyzes the precise chronology, the role of Caiaphas, the refusal of the religious leaders to enter the Praetorium, and the dialogue between Jesus and Pilate, the only one empowered to pronounce a capital sentence.
Luke 22.61 (King James Version) :And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.King James Version (1769), domaine public — texte : eBible.org -
PER342
The tragic end of Judas Iscariot
Only Matthew reports the tragic end of Judas Iscariot. After Jesus is condemned, overwhelmed with remorse, Judas throws the thirty pieces of silver into the sanctuary of the Temple and takes his own life. The priests use this money to buy the potter’s field, called Hakeldama. This episode illustrates the irreversibility of betrayal and the despair of a man unable to accept forgiveness.
Matthew 26.59-68 (King James Version) :Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee?But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.What think ye? They answered and said, He is guilty of death.Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,Saying, Prophesy unto us, thou Christ, Who is he that smote thee?King James Version (1769), domaine public — texte : eBible.org -
PER343
Presentation to “king” Antipas
Jesus is sent by Pilate before Herod Antipas, tetrarch of Galilee, who is in Jerusalem. Fascinated by the spectacular, Herod hopes for a miracle but meets with Jesus’ total silence. Offended, he mocks him, puts a splendid robe on him and sends him back to Pilate. Ironically, this episode reconciles Pilate and Herod. Only Luke reports this appearance (Luke 23.6-12), which took place around 7:30 a.m. on the Friday morning of the Passion.
Mark 15.1-5 (King James Version) :And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.And the chief priests accused him of many things: but he answered nothing.And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.But Jesus yet answered nothing; so that Pilate marvelled.King James Version (1769), domaine public — texte : eBible.org -
PER344
The Return before Pontius Pilate
Pericope PER344 analyzes Jesus’ return before Pontius Pilate after his appearance before Herod Antipas, an episode reported only by Luke. Pilate, finding no fault deserving death under Roman law, tries to resist the pressure of the Jewish religious leaders. The article offers a precise chronological reconstruction of the morning of the Friday of the Passion and raises the linguistic question of the exchanges between Jesus and Pilate, which were most likely held in Greek.
Matthew 27.2-14 (King James Version) :And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.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.Wherefore that field was called, The field of blood, unto this day.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.And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.And when he was accused of the chief priests and elders, he answered nothing.Then said Pilate unto him, Hearest thou not how many things they witness against thee?And he answered him to never a word; insomuch that the governor marvelled greatly.King James Version (1769), domaine public — texte : eBible.org -
PER345
The release of a prisoner
During the trial of Jesus before Pontius Pilate, the Roman governor tries to use the Passover custom of releasing a prisoner in order to avoid condemning Jesus. He offers the crowd a choice between Jesus and Barabbas, a notorious criminal, convinced that the people will make the right choice. His wife's intervention strengthens his hesitation. This scene, attested by all four gospels, illustrates the manipulation by the religious authorities and theologically prefigures redemptive substitution.
John 19.1-16 (King James Version) :Then Pilate therefore took Jesus, and scourged him.And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,And said, Hail, King of the Jews! and they smote him with their hands.Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.When Pilate therefore heard that saying, he was the more afraid;And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cæsar’s friend: whosoever maketh himself a king speaketh against Cæsar.When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar.Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.King James Version (1769), domaine public — texte : eBible.org -
PER346
The relentlessness of the Sanhedrin, official condemnation
PER346 analyzes the official condemnation of Jesus by Pontius Pilate under the relentless pressure of the Sanhedrin. In Jerusalem, on Friday morning, the crowd, manipulated by the religious leaders, demands crucifixion. Pilate, politically trapped, yields despite the absence of any valid charge. The study addresses the irregularities of the trial and the chronological question of the 'sixth hour' in John 19.14, through a synoptic approach to the four Gospels.
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 -
PER347
The various abuses and the flogging
PER347 analyzes the scourging and the abuse inflicted on Jesus in the praetorium of Pontius Pilate, on the Friday morning of the Passion. A standardized Roman practice preceding crucifixion, this punishment is accompanied by the soldiers’ mockery (crown of thorns, purple robe). The article compares the accounts of Matthew, Mark, Luke and John in a synoptic approach, highlighting Roman institutional violence and the dignity Jesus retained despite the outrages.
Matthew 27.26-31 (King James Version) :Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.And they stripped him, and put on him a scarlet robe.And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!And they spit upon him, and took the reed, and smote him on the head.And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.King James Version (1769), domaine public — texte : eBible.org -
PER348
Pilate’s Efforts to Save Jesus
The pericope PER348 examines Pontius Pilate’s repeated attempts to save Jesus during the trial before the praetorium in Jerusalem, on a Friday morning. Based mainly on John 19.4-15, it traces the political and religious pressures that lead Pilate to condemn Jesus despite his conviction of his innocence. This passage reveals the tension between justice, political power and religious authority during the Passion of Christ.
John 19.12 (King James Version) :And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cæsar’s friend: whosoever maketh himself a king speaketh against Cæsar.King James Version (1769), domaine public — texte : eBible.org -
PER349
The Titulus of Pilate
Pilate's titulus is the notice placed on Jesus' cross bearing the words 'Jesus of Nazareth, the King of the Jews', written in Hebrew, Latin and Greek. Pilate insists on this wording despite the protest of the chief priests, thus asserting a symbolic authority after having yielded on the condemnation. This act reveals a tragic irony: the inscription publicly proclaims Jesus' kingship at the very moment of his death.
John 19.15 (King James Version) :But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar.King James Version (1769), domaine public — texte : eBible.org -
PER350
The way to Mount Golgotha, help from Simon of Cyrene
PER350 examines Jesus’ journey to Mount Golgotha, from Pilate’s praetorium. Weakened by the scourging, Jesus can no longer carry his cross alone. Simon of Cyrene is pressed into service by the soldiers. Luke mentions weeping women in the crowd, while Matthew reports Jesus’ refusal of a drink meant to dull the pain. Mark identifies Simon as the father of Alexander and Rufus, figures known to the early Christian communities. A synopsis of Matthew, Mark and Luke sheds light on this episode, which immediately precedes the crucifixion, dated to Friday morning around 9 o’clock.
Mark 15.21-23 (King James Version) :And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.And they gave him to drink wine mingled with myrrh: but he received it not.King James Version (1769), domaine public — texte : eBible.org -
PER351
Words to the women
On the road to Golgotha, Jesus speaks to the women of Jerusalem who are weeping for him. Far from focusing on his own suffering, he prophetically warns them of a terrible judgment about to fall on the city. An episode unique to Luke, it reveals Jesus as a great prophet, concerned to the very end with the salvation of others, and announces the destruction of Jerusalem in AD 70.
Luke 23.30 (King James Version) :Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.King James Version (1769), domaine public — texte : eBible.org -
PER352
The Crucifixion
Pericope PER352 analyzes the crucifixion of Jesus on Mount Golgotha through the four Gospels. It places the event around 9 a.m. on a Friday morning, examines the fulfillment of prophecies (Isaiah 53,12; Psalm 22,19), the technical details of the crucifixion, the royal inscription and the mockery of the witnesses. A rigorous synoptic reading that links history, chronology and theology.
Luke 23.35-36 (King James Version) :And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.And the soldiers also mocked him, coming to him, and offering him vinegar,King James Version (1769), domaine public — texte : eBible.org -
PER353
The division of the garments and the mockery
The passage PER353 analyzes the division of Jesus’ garments and the mockery during his crucifixion at Golgotha. The four Gospels agree on this episode: the soldiers cast lots for the seamless tunic, fulfilling Psalm 22.19. Luke reports Jesus’ prayer of forgiveness for his executioners, Mark his cry of abandonment, and Matthew the taunts of the passersby and the religious leaders. This synoptic article brings out the theological richness of each Gospel account.
Luke 23.26-49 (King James Version) :And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.And there followed him a great company of people, and of women, which also bewailed and lamented him.But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.For if they do these things in a green tree, what shall be done in the dry?And there were also two other, malefactors, led with him to be put to death.And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.And the soldiers also mocked him, coming to him, and offering him vinegar,And saying, If thou be the king of the Jews, save thyself.And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.And the sun was darkened, and the veil of the temple was rent in the midst.And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.King James Version (1769), domaine public — texte : eBible.org -
PER354
The dialogue with the two criminals beside him
Pericope 354 analyzes the unique dialogue reported by Luke between Jesus and the two criminals crucified beside him (Lk 23,39-43). One mocks Jesus; the other acknowledges his guilt, affirms Jesus' innocence and asks to be welcomed into his kingdom. Jesus promises him paradise “today.” This passage reveals a central theological paradox: Jesus saves from the cross, displaying a spiritual authority precisely where everything seems to contradict it.
Matthew 27.31-56 (King James Version) :And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.And when they were come unto a place called Golgotha, that is to say, a place of a skull,They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.And sitting down they watched him there;And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.Then were there two thieves crucified with him, one on the right hand, and another on the left.And they that passed by reviled him, wagging their heads,And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.Likewise also the chief priests mocking him, with the scribes and elders, said,He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.The thieves also, which were crucified with him, cast the same in his teeth.Now from the sixth hour there was darkness over all the land unto the ninth hour.And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?Some of them that stood there, when they heard that, said, This man calleth for Elias.And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.The rest said, Let be, let us see whether Elias will come to save him.Jesus, when he had cried again with a loud voice, yielded up the ghost.And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;And the graves were opened; and many bodies of the saints which slept arose,And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.King James Version (1769), domaine public — texte : eBible.org -
PER355
Jesus' dialogue with John and the women
At the foot of the cross, Jesus entrusts his mother Mary to John, the beloved disciple (John 19.25-27). As the only gospel to report this scene, John stresses the courageous presence of the women and of John at Golgotha. This dialogue reveals a twofold significance: human, as Jesus fulfills his filial responsibilities, and spiritual, as he establishes a new family founded on faith rather than blood. John obeys immediately, bearing witness to his faithfulness.
John 7.5 (King James Version) :For neither did his brethren believe in him.King James Version (1769), domaine public — texte : eBible.org -
PER356
The Night at Noon
Pericope 356 analyzes the darkness that fell during the crucifixion of Jesus, from noon to 3 p.m., as reported by the three Synoptic Gospels. This cosmic event is studied in its chronological and theological dimensions: a sign of divine judgment, a prophetic fulfillment (Amos 8:9, Isaiah 53) and a modest veil over the ignominy of the cross. It precedes the last words of Jesus and his death.
Isaiah 52.13-14 (King James Version) :Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.Notedeal…: or, prosperAs many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:King James Version (1769), domaine public — texte : eBible.org -
PER357
The Death of the Messiah Jesus
Pericope PER357 analyzes the death of Jesus on the cross at Golgotha, on Friday, April 1, AD 33, around 3 p.m., drawing on the four Gospel accounts. Matthew and Mark are very close; Luke reports the last words of Jesus and the reaction of the centurion; John, a direct witness, gives details of the events after his death and their prophetic fulfillment. The article includes a precise chronology of the three days and three nights according to the Jewish calendar.
Deuteronomy 21.22-23 (King James Version) :And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:Noteaccursed…: Heb. the curse of GodHis body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.King James Version (1769), domaine public — texte : eBible.org -
PER358
John's Added Details
John 19.31-37 reports details found only in his account of the events following Jesus' death: the Jewish authorities' request to have the bodies removed before the Passover Sabbath, the crurifragium applied to the robbers but not to Jesus, who was already dead, and the spear piercing his side. John, an eyewitness, attests the reality of Christ's death and the fulfillment of the Scriptures concerning the Passover Lamb.
John 19.35 (King James Version) :And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.King James Version (1769), domaine public — texte : eBible.org -
PER359
The extraordinary signs accompanying the death of Jesus
At the death of Jesus on Golgotha, several extraordinary signs occur: the veil of the Temple is torn from top to bottom, symbolizing direct access to God; an earthquake shakes the region; rocks are split and tombs are opened. These phenomena, reported mainly by Matthew, signify the end of the old covenant, the coming of a new one, and Christ's victory over death, confirmed by the confession of the Roman centurion.
Hebrews 10.19-22 (King James Version) :Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;And having an high priest over the house of God;Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.King James Version (1769), domaine public — texte : eBible.org -
PER360
The disciples present at the crucifixion
PER360 analyzes the disciples present at the crucifixion of Jesus at Golgotha, comparing the four Gospels. They were mostly women — Mary the mother of Jesus, Mary Magdalene, Salome, Mary the wife of Clopas — and the apostle John, the only man mentioned. Their courage contrasts with the flight of the male disciples. Jesus entrusts his mother to John, a gesture of profound humanity. A supernatural darkness covers the scene from noon until 3 p.m., on Friday, April 1, AD 33.
Luke 23.49 (King James Version) :And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.King James Version (1769), domaine public — texte : eBible.org -
PER361
Joseph of Arimathea asks for the body of Jesus
Joseph of Arimathea, a prominent member of the Sanhedrin and a secret disciple of Jesus, courageously asks Pilate to release the body of the Crucified One. Accompanied by Nicodemus, he arranges a dignified burial in his own new tomb, before the Sabbath begins. This episode, attested by all four Gospels, illustrates the passage from discretion to a public act of faith at the very moment when the closest disciples remain in hiding.
Matthew 27.57-58 (King James Version) :When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was Jesus’ disciple:He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.King James Version (1769), domaine public — texte : eBible.org -
PER362
Joseph of Arimathea and Nicodemus place the body of Jesus in the tomb
Joseph of Arimathea and Nicodemus, two members of the Sanhedrin favorable to Jesus, bury his body on Friday, April 1, AD 33, before the Sabbath. Nicodemus brings a large quantity of spices, and Joseph provides his new tomb. Their courageous and public act, carried out according to Jewish rites, gives the Messiah's burial a royal and honorable dimension, marking their emergence from discretion after the crucifixion.
Luke 23.50-56 (King James Version) :And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:(The same had not consented to the counsel and deed of them;) he was of Arimathæa, a city of the Jews: who also himself waited for the kingdom of God.This man went unto Pilate, and begged the body of Jesus.And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.And that day was the preparation, and the sabbath drew on.And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.King James Version (1769), domaine public — texte : eBible.org -
PER363
The visit of the Sanhedrin's representatives to Pilate
An episode found only in Matthew, this passage recounts the visit of the Sanhedrin's representatives to Pilate on Saturday morning to obtain a guard for the tomb of Jesus. Fearing a rumor of resurrection, they have the sepulcher sealed. Pilate, a pragmatist, yields to their request. This episode reveals the tensions between the Jewish religious leadership and Roman authority, and directly prepares the account of the resurrection.
Colossians 2.3 (King James Version) :In whom are hid all the treasures of wisdom and knowledge.King James Version (1769), domaine public — texte : eBible.org
Biblical prophecies and the ‘end times’
-
DAN000
General introduction to the book of Daniel
General introduction to the book of Daniel, a major prophetic text of the Old Testament. This article lays the historical, literary and theological foundations needed to understand this apocalyptic book, addressing its structure, author, main themes and the exegetical debates over its date and reliability.
Daniel 7.1 (King James Version) :In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters.Notehad: Chaldee, sawNotematters: or, wordsNoteand it: or, wherewith itNoteit raised…: or, it raised up one dominionKing James Version (1769), domaine public — texte : eBible.org
Reliability of the Scriptures and other doctrinal topics
-
APO003
Appearance or Truth
APO003 analyzes chapter 3 of Revelation and its three letters to the Churches of Sardis, Philadelphia and Laodicea. These messages from the risen Christ set out three timeless spiritual diagnoses: lifeless appearance, humble faithfulness and self-satisfied lukewarmness. Each letter follows a precise structure and speaks to every generation of believers, inviting them to discern their true spiritual condition and to persevere in the faith.
Revelation 3.4 (King James Version) :Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
-
PER364
The women go to the Tomb
Pericope 364 describes the women's departure for the tomb of Jesus early on Sunday morning, as attested by all four Gospels. Moved by their faithfulness and devotion to Jesus, they bring spices without expecting a resurrection. The study highlights their steadfastness in contrast to the failure of the apostles, their failure to understand the announcements of the resurrection, and their ignorance of the guards placed at the tomb. A rigorous synoptic analysis within the framework of the Passion and the Resurrection.
John 19.25 (King James Version) :Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.King James Version (1769), domaine public — texte : eBible.org -
PER365
The Stone Is Rolled Away, the Earthquake
On Easter morning, faithful women go to Jesus’ tomb to complete the burial care. They discover the stone rolled away and the empty tomb. The article analyzes their faithfulness in contrast with the flight of the apostles, their devotion to Jesus, and the general incomprehension in the face of the announcements of the resurrection. A synoptic approach compares Matthew, Mark, Luke and John on this foundational event.
Luke 23.49 (King James Version) :And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.King James Version (1769), domaine public — texte : eBible.org -
PER366
The Angels’ Message
The pericope PER366 analyzes the message of the angels to the women at the tomb on the Sunday morning of the resurrection. Comparing Matthew, Mark and Luke, it examines the differences in the number of angels, the vocabulary used, and the place of the women as the first witnesses. These variations reflect the evangelists’ editorial freedom and are indicators of the historical authenticity of the resurrection account.
Genesis 19.1 (King James Version) :And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;King James Version (1769), domaine public — texte : eBible.org -
PER367
The Women Warn the Disciples
Pericope 367 examines the moment when the women warn the disciples of the resurrection, comparing Matthew 28.8, Mark 16.9-11, Luke 24.9-11 and John 20.2. A notable divergence appears: Mary Magdalene seems unaware of the angels’ message, unlike the other women. The hypothesis that Mary left early, before the angelic appearance, makes it possible to harmonize the accounts and to explain her persistent incomprehension before the empty tomb.
Mark 16.13-14 (King James Version) :And they went and told it unto the residue: neither believed they them.Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.King James Version (1769), domaine public — texte : eBible.org -
PER368
The Reaction of Peter and John
Pericope 368 examines the reaction of Peter and John after Mary Magdalene's testimony about the empty tomb. The two apostles run to the sepulchre, discover the burial linens and the folded face cloth, but do not yet grasp the reality of the resurrection. The article harmonizes the accounts of Luke 24.12 and John 20.3-12, distinguishes two successive announcements to the disciples, and highlights the initial lack of understanding in the face of Jesus' prophecies about his resurrection.
Mark 16.2-4 (King James Version) :And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?And when they looked, they saw that the stone was rolled away: for it was very great.King James Version (1769), domaine public — texte : eBible.org -
PER369
Mary Magdalene Remains at the Tomb
An episode unique to John (John 20.11), this passage describes Mary Magdalene remaining alone at the tomb after Peter and John have left. A faithful witness since the ministry of Jesus, she first interprets the disappearance of the body as a removal, before becoming the first person to whom the Risen One appears personally. The article offers a chronological analysis and a harmonization of the Gospel accounts of the resurrection.
Mark 16.4 (King James Version) :And when they looked, they saw that the stone was rolled away: for it was very great.King James Version (1769), domaine public — texte : eBible.org -
PER370
First Appearance of the Messiah Jesus to Mary Magdalene
Pericope PER370 analyzes the first appearance of the risen Christ to Mary Magdalene, on the morning of Sunday, April 3, AD 33, near the tomb in Jerusalem. Reported mainly by John (Jn 20,11-18) and confirmed by Mark (Mk 16,9), this encounter reveals Mary’s initial ignorance of the resurrection, her mistaking Jesus for a gardener, and the distinctive nature of the Easter appearances. The article adopts a rigorous synoptic method by comparing the Gospels.
John 20.14-15 (King James Version) :And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.King James Version (1769), domaine public — texte : eBible.org -
PER371
Second appearance of the Messiah Jesus to the other women
Pericope PER371 analyzes the second appearance of the risen Jesus to the women (Mt 28.9-10), on Sunday morning near the tomb in Jerusalem. The article harmonizes the apparent tension between Mark (the women's silence and fear) and Matthew (the meeting with Jesus), showing that these accounts are complementary: Mark describes the immediate reaction of astonishment, and Matthew adds the joy. Only Matthew reports this particular appearance.
John 20.26-31 (King James Version) :And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.And Thomas answered and said unto him, My Lord and my God.Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.King James Version (1769), domaine public — texte : eBible.org -
PER372
The Appearance of the Messiah Jesus to Peter
The appearance of the risen Jesus to Simon Peter is attested by Luke 24.34 and 1 Corinthians 15.3-5, but no evangelist describes its content. Set on Sunday, April 3, AD 33, after the appearances to the women and before that to the Emmaus disciples, this private encounter appears to be a personal reconciliation between Jesus and Peter after his denial. Peter would thus have been the first apostle to see the risen Lord.
Mark 16.13-14 (King James Version) :And they went and told it unto the residue: neither believed they them.Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.King James Version (1769), domaine public — texte : eBible.org -
PER373
The guards warn the Jewish authorities
Matthew 28.11-15 reports that the tomb guards, unwitting witnesses of the resurrection, went to the Jewish authorities. The latter bribed them to spread the claim that the disciples had stolen the body. The article analyzes the apologetic value of this testimony from outside the Christian circle and the contradictions of the official version, noting that this episode, found only in Matthew, fits within the Easter chronology of Sunday, April 3, AD 33.
Mark 16.13-14 (King James Version) :And they went and told it unto the residue: neither believed they them.Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.King James Version (1769), domaine public — texte : eBible.org
Healings
-
MIR009
Healing of the paralytic at Bethesda
This article discusses Jesus' healing of the paralytic at Bethesda, which illustrates Jesus' compassion and divine authority. The miracle, which takes place on a Sabbath, sparks conflict with Jewish authorities who rigidly uphold Sabbath laws. Through this act, Jesus emphasizes the importance of faith, spiritual healing, and redemption beyond legal restrictions.
John 5.1-15 (King James Version) :After this there was a feast of the Jews; and Jesus went up to Jerusalem.Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.And a certain man was there, which had an infirmity thirty and eight years.When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.Jesus saith unto him, Rise, take up thy bed, and walk.And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.Then asked they him, What man is that which said unto thee, Take up thy bed, and walk?And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.The man departed, and told the Jews that it was Jesus, which had made him whole.King James Version (1769), domaine public — texte : eBible.org -
MIR034
Healing of the ten lepers
Luke 17.11-19 recounts Jesus' healing of ten lepers. Only a Samaritan returns to thank him, illustrating themes of faith, obedience, gratitude and the inclusiveness of salvation.
Luke 17.11-19 (King James Version) :And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:And they lifted up their voices, and said, Jesus, Master, have mercy on us.And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,And fell down on his face at his feet, giving him thanks: and he was a Samaritan.And Jesus answering said, Were there not ten cleansed? but where are the nine?There are not found that returned to give glory to God, save this stranger.And he said unto him, Arise, go thy way: thy faith hath made thee whole.King James Version (1769), domaine public — texte : eBible.org
The Revelation of Daniel
-
DAN001
Structure and Organization of the Book of Daniel
The complex, bilingual book of Daniel presents narratives and prophetic visions illustrating the succession of human kingdoms and God's eternal sovereignty. Faithful in exile, Daniel becomes a prophet, revealing major prophecies culminating in deliverance and resurrection.
-
DAN002
Daniel 1 – Faithful in Babylon: living in a foreign world without losing one's identity
Daniel 1 shows how Daniel and his friends manage to remain true to their faith in a foreign setting, despite attempts at cultural transformation, through wisdom and faithfulness to God.
Daniel 1.2 (King James Version) :And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.King James Version (1769), domaine public — texte : eBible.org -
DAN008
Daniel 6 – Daniel in the lions' den: staying faithful when faith becomes dangerous
Daniel 6 tells how Daniel, despite a decree forbidding any worship other than of the king, continues to pray to God. Jealous of his position, his adversaries use the decree to trap him. Thrown into the lions' den, Daniel is miraculously protected by God. His unshakable faith leads Darius to acknowledge the eternal power of God.
Daniel 6.25 (King James Version) :Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.Notepower: Chaldee, handKing James Version (1769), domaine public — texte : eBible.org -
DAN010
Daniel 8 – The ram, the goat and the little horn
Daniel 8 prophesies the transition of the empires from Babylon to Greece, with the persecuting rise of Antiochus IV. This vision illustrates the coming of divine authority after the restoration of the Temple in Jerusalem by Judas Maccabeus.
-
DAN011
Daniel 9 – The seventy weeks: from Daniel's prayer to messianic hope
Daniel 9 begins with a prayer and ends with the prophecy of the seventy weeks. Daniel discovers that the exile of Jerusalem is drawing to an end, then receives from the angel Gabriel the vision of a larger period, symbolized by 490 years leading to the messianic era. His prayer emphasizes the confession of Israel's sin and the pursuit of divine mercy. The first 69 weeks lead to the ministry of John the Baptist, with the last weeks anticipating an eschatological horizon.
Ezra 7 (King James Version) :Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,Notebegan…: Heb. was the foundation of the going upThe son of Shallum, the son of Zadok, the son of Ahitub,The son of Amariah, the son of Azariah, the son of Meraioth,The son of Zerahiah, the son of Uzzi, the son of Bukki,The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him.And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king.And he came to Jerusalem in the fifth month, which was in the seventh year of the king.For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel.Noteunto…: or, to Ezra the priest, a perfect scribe of the law of the God of heaven, peace, etcNoteof the king: Chaldee, from before the kingNotemeasures: Chaldee, corsNoteWhatsoever…: Chaldee, Whatsoever is of the decreeNoteto banishment: Chaldee, to rooting outArtaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time.I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee.Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand;And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem,And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem:That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem.And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem.And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure house.And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily,Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much.Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons?Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not.And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.Blessed be the LORD God of our fathers, which hath put such a thing as this in the king’s heart, to beautify the house of the LORD which is in Jerusalem:And hath extended mercy unto me before the king, and his counsellors, and before all the king’s mighty princes. And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me.King James Version (1769), domaine public — texte : eBible.org -
DAN012
Daniel 10 – Behind visible history, the invisible battle
Daniel 10 reveals an invisible conflict between spiritual powers. Daniel prays for three weeks with no apparent answer. A heavenly figure explains to him that he was hindered by the prince of Persia, but helped by Michael, a heavenly chief. This highlights the need for persistent prayer and the reality of a hidden spiritual battle, while affirming that the future is in God's hands.
Revelation 12.7 (King James Version) :And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,King James Version (1769), domaine public — texte : eBible.org
Contradictions
-
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.
Luke 1.32 (King James Version) :He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:King James Version (1769), domaine public — texte : eBible.org -
CTD011
The colt and the donkey?
Article CTD011 responds to an alleged contradiction about the number of animals at Jesus' entry into Jerusalem. Mark and Luke mention a colt, while Matthew mentions a donkey and her colt. The author shows that this is not a contradiction but a difference of focus: Matthew, writing for a Jewish audience, emphasizes the literal fulfillment of the prophecy in Zechariah 9.9. Jesus rode only one animal, the colt, but the donkey's presence is mentioned for its prophetic and practical context.
Zechariah 9.9 (King James Version) :Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.Notehaving…: or, saving himselfNoteby…: or, whose covenant is by bloodKing James Version (1769), domaine public — texte : eBible.org -
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 -
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.
Acts 1.18 (King James Version) :Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.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.
Zechariah 11.12-13 (King James Version) :And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver.And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD.King James Version (1769), domaine public — texte : eBible.org -
CTD034
The wording of the titulus?
The article deals with the variations in the Gospels concerning the titulus of Jesus, explaining that they reflect different linguistic versions and are in fact complementary, not contradictory.
Mark 15.26 (King James Version) :And the superscription of his accusation was written over, THE KING OF THE JEWS.King James Version (1769), domaine public — texte : eBible.org -
CTD038
The exact day of the last Passover meal?
The article explores apparent differences between the Gospels concerning the chronology of the crucifixion in relation to Passover. Different Jewish calendars explain these differences, leading to the conclusion that the texts are compatible.
John 18.28 (King James Version) :Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.King James Version (1769), domaine public — texte : eBible.org -
CTD043
In which language did Jesus speak?
Article CTD043 addresses the alleged contradiction between Matthew (“Eli, Eli…”) and Mark (“Eloï, Eloï…”) regarding Jesus’ cry on the cross. Linguistic analysis shows that Jesus spoke Aramaic (as evidenced by “sabachthani” in both texts) and that the difference between “Eli” (the Hebrew form) and “Eloï” (the Aramaic form) simply reflects each evangelist’s adaptation to his readership. There is no contradiction.
Luke 4.16-21 (King James Version) :And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,To preach the acceptable year of the Lord.And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.And he began to say unto them, This day is this scripture fulfilled in your ears.King James Version (1769), domaine public — texte : eBible.org -
CTD050
Purpose of the women's visit to the tomb
The article examines the Gospel accounts of the women's visit to Jesus' tomb, exploring their apparently different intentions. While Mark and Luke speak of spices, Matthew mentions visiting the tomb, and John focuses on its emptiness. Although the narratives appear divergent, they complement each other. Jewish burial practices help explain these differences.
John 20.1 (King James Version) :The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.King James Version (1769), domaine public — texte : eBible.org -
CTD068
The sign of Jonah
The article addresses the apparent contradiction concerning 'the sign of Jonah' between Matthew, Mark, Luke and John. It explains the divergences through the Gospels' different audiences and their common aim of emphasising the importance of proclaiming the kingdom of heaven.
John 2.18-22 (King James Version) :Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?But he spake of the temple of his body.When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.King James Version (1769), domaine public — texte : eBible.org
Peter's ministry
-
ADA000
The Acts of the Apostles
Introduction to a series of studies on the Acts of the Apostles, the natural continuation of the Gospel of Luke. The article presents the historical and theological approach adopted: placing events in context, setting them alongside the Pauline epistles, and establishing a chronology. The two central figures, Peter and Paul, will structure the study. The aim is to trace the birth and expansion of the Church from Jerusalem to the Mediterranean world, under the action of the Holy Spirit.
Galatians 1.11-24 (King James Version) :But I certify you, brethren, that the gospel which was preached of me is not after man.For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it:And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.But when it pleased God, who separated me from my mother’s womb, and called me by his grace,To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.But other of the apostles saw I none, save James the Lord’s brother.Now the things which I write unto you, behold, before God, I lie not.Afterwards I came into the regions of Syria and Cilicia;And was unknown by face unto the churches of Judaea which were in Christ:But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.And they glorified God in me.King James Version (1769), domaine public — texte : eBible.org -
ADA001
Luke's introduction
First commentary in the series on the Acts of the Apostles, this article analyzes Luke's introduction (Acts 1.1-3). It presents Luke as the author of the two works addressed to Theophilus, raises the hypothesis that Theophilus was the one who commissioned them, and stresses the forty days of post-resurrection teaching on the Kingdom of God. These verses provide the transition between the Gospel and the history of the nascent Church under the guidance of the Holy Spirit.
Luke 24.50-53 (King James Version) :And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.And they worshipped him, and returned to Jerusalem with great joy:And were continually in the temple, praising and blessing God. Amen.King James Version (1769), domaine public — texte : eBible.org -
ADA002
The apostles' conversation with Jesus
Luke reports Jesus' last conversation with his eleven apostles before the Ascension (Acts 1.4-8). Jesus commands them to wait in Jerusalem for the baptism of the Holy Spirit, refuses to reveal the eschatological times reserved to the Father, and entrusts them with a universal mission: to be his witnesses from Jerusalem to the ends of the earth. This passage forms the structural outline of the book of Acts.
Mark 1.8 (King James Version) :I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.King James Version (1769), domaine public — texte : eBible.org -
ADA003
The ascension of Jesus
The ascension of Jesus, which took place on May 12, 33, on the Mount of Olives, concludes his earthly ministry. Lifted up in a cloud, he is received into the presence of the Father while two angels announce his glorious return. This event, recorded only by Luke, marks the passage to Christ's heavenly ministry and grounds the eschatological hope of the early Church as it awaits the parousia.
Matthew 24.3 (King James Version) :And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?King James Version (1769), domaine public — texte : eBible.org -
ADA004
The disciples' return and wait
After the ascension of Jesus (May 12, 33), the disciples return to Jerusalem from the Mount of Olives, a "Sabbath day's journey" away. They gather in an upper room, probably the house of Mary, the mother of John Mark, and devote themselves unanimously to prayer, together with the women and the family of Jesus. This period of waiting foreshadows the characteristics of the nascent Church.
Acts 1.10-11 (King James Version) :And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.King James Version (1769), domaine public — texte : eBible.org -
ADA005
The choice of Matthias
Analysis of Acts 1.15-26, which recounts the election of Matthias to replace Judas Iscariot. Peter, the natural spokesman of the disciples, bases the need for this replacement on the Psalms. The apostolic criteria are specified: to have followed Jesus since his baptism and to be a witness of his resurrection. Matthias is finally designated by lot after prayer, restoring the college of the Twelve, a symbol of the twelve tribes of Israel.
Psalms 109.8 (King James Version) :Let his days be few; and let another take his office.Noteoffice: or, chargeKing James Version (1769), domaine public — texte : eBible.org -
ADA006
The fulfillment of the promise
The article details the fulfillment of the promise of the Holy Spirit at Pentecost, as recounted in the Acts of the Apostles. One hundred and twenty disciples receive divine manifestations in Jerusalem and speak in languages understood by various peoples. This event marks the universality of the Gospel.
Joel 2.28-29 (King James Version) :And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:And also upon the servants and upon the handmaids in those days will I pour out my spirit.King James Version (1769), domaine public — texte : eBible.org -
ADA007
Peter's speech
The article deals with Peter's speech at Pentecost, detailing how he refutes misinterpretations and presents Jesus as the Messiah of the Scriptures. He calls for repentance and baptism, and promises the gift of the Holy Spirit.
Acts 1.8 (King James Version) :But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth.King James Version (1769), domaine public — texte : eBible.org -
ADA008
Three thousand people convert
The article deals with the conversion of three thousand people following Peter's speech. It highlights the challenges for the young church, the importance of the work of the Holy Spirit, and the renewed meaning of Christian baptism.
Acts 1.15 (King James Version) :And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)King James Version (1769), domaine public — texte : eBible.org -
ADA009
The healing of the lame man
The article examines the healing of the lame man in Acts 3.1-11 by Peter and John, placing the miracle in the context of the Jerusalem Temple. It discusses the importance of this healing as an act of witness and underlines the action of the Holy Spirit after Pentecost in the ministry of the apostles.
Mark 6.12-13 (King James Version) :And they went out, and preached that men should repent.And they cast out many devils, and anointed with oil many that were sick, and healed them.King James Version (1769), domaine public — texte : eBible.org -
ADA010
Peter's second speech
The article explores Peter's second great speech, following Pentecost. Peter, accompanied by John, preaches in Jerusalem after the healing of a lame man, stressing Christology, repentance and the prophecies of the Messiah. The speech has an impact on the community but meets with opposition from the religious authorities.
Matthew 3.1-2 (King James Version) :In those days came John the Baptist, preaching in the wilderness of Judaea,And saying, Repent ye: for the kingdom of heaven is at hand.King James Version (1769), domaine public — texte : eBible.org -
ADA011
The arrest of Peter and John
Covering Acts 4.1-4, this article examines the arrest of Peter and John by the religious authorities of Jerusalem. Following the miracles performed by the apostles, the Christian community experiences strong growth, prompting a cautious but firm reaction from the Jewish leaders toward this new faith that proclaims the resurrection, a central concept that particularly offends the Sadducees.
Acts 4.16 (King James Version) :Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we can not deny it.King James Version (1769), domaine public — texte : eBible.org -
ADA012
Peter and John in prison
This article deals with the confrontation of Peter and John with the Sanhedrin. The apostles, arrested for preaching, must appear before this influential religious court. Facing the same authority that had condemned Jesus, Peter and John, supported by the Holy Spirit, courageously bear witness to their faith, illustrating the continuity of the message of Christ.
Matthew 10.19-20 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
ADA013
The defense of Peter and John before the Sanhedrin
Peter and John present a bold defense before the Sanhedrin after a miracle that surprises the authorities. Filled with the Holy Spirit, they show an assurance that astonishes their judges. Luke stresses the fulfillment of Jesus' promises, and the irrefutability of the facts strengthens their testimony.
Matthew 16.16 (King James Version) :And Simon Peter answered and said, Thou art the Christ, the Son of the living God.King James Version (1769), domaine public — texte : eBible.org -
ADA014
The deliberation and sentence of the Sanhedrin
Faced with the Sanhedrin's embarrassment after a miracle performed by Peter and John, the religious authorities forbid preaching in the name of Jesus, hoping that threats will undermine the Christian message. Peter and John respond by affirming that obedience to God comes first, illustrating a spiritual transformation sustained by the Holy Spirit.
Acts 4.16 (King James Version) :Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we can not deny it.King James Version (1769), domaine public — texte : eBible.org -
ADA015
The testimony of Peter and John
The article deals with the return of Peter and John to the believers after their arrest by the Sanhedrin. Faced with threats, the assembly unites in prayer, affirming the sovereignty of God and asking for strength to proclaim the Gospel, expressing an unshakable faith.
Acts 4.27-28 (King James Version) :For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,For to do whatsoever thy hand and thy counsel determined before to be done.King James Version (1769), domaine public — texte : eBible.org -
ADA016
The solidarity of the believers
Luke, describing the first Christian Church in Jerusalem, shows a united and caring community. The believers shared their possessions freely, motivated by brotherly love and transformed by the Gospel. The management of resources by the apostles testifies to collective trust and contributes to the growth of the Church.
Matthew 19.16-22 (King James Version) :And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.The young man saith unto him, All these things have I kept from my youth up: what lack I yet?Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.But when the young man heard that saying, he went away sorrowful: for he had great possessions.King James Version (1769), domaine public — texte : eBible.org -
ADA017
Ananias and Sapphira
The article deals with the account of Ananias and Sapphira in Acts 5, showing the dramatic consequences of their deception toward the Christian community and the Holy Spirit. Their story contrasts with the sincere generosity of Barnabas, underscoring the ethical demands of the Christian faith and offering a warning against hypocrisy.
Acts 4.36-37 (King James Version) :And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus,Having land, sold it, and brought the money, and laid it at the apostles’ feet.King James Version (1769), domaine public — texte : eBible.org -
ADA018
The remarkable growth of the early Church
The ADA018 article comments on Acts 5.12-16, describing the growth of the early Church in Jerusalem in the spring of 33. The apostles perform miracles publicly in Solomon’s Portico, the Church grows in numbers, men and women alike, and the apostles’ reputation grows among the people, despite a fear aroused by the judgment of Ananias and Sapphira. The passage establishes a strong parallel with the ministry of Jesus.
Matthew 28.19 (King James Version) :Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:King James Version (1769), domaine public — texte : eBible.org -
ADA019
The arrest of the apostles
The ADA019 article comments on Acts 5.17-18: faced with the remarkable growth of the Church in Jerusalem, the high priest and the Sadducees, moved by jealousy, have the apostles arrested. Luke shows that despite the opposition of the religious authorities, the work of Christ continues through the action of the Holy Spirit, fulfilling the promise of Acts 1.8.
Acts 5.14 (King James Version) :And believers were the more added to the Lord, multitudes both of men and women.)King James Version (1769), domaine public — texte : eBible.org -
ADA020
The miraculous deliverance of the apostles
This article examines the miraculous deliverance of the apostles (Acts 5.19-21) in Jerusalem in the spring of 33. Arrested by the high priest and the Sadducees, the apostles are freed from prison by an angel during the night. Luke relates this miracle with restraint, stressing its theological significance and its parallels with the Old Testament. The angel entrusts the freed apostles with the mission of announcing in the Temple 'all the words of this life', an expression referring to the message of salvation in Jesus Christ.
Acts 5.13 (King James Version) :And of the rest durst no man join himself to them: but the people magnified them.King James Version (1769), domaine public — texte : eBible.org -
ADA021
The search for the prisoners
Analysis of Acts 5.21-26: after the miraculous deliverance of the apostles, the Sanhedrin discovers the empty cells. Luke highlights the perplexity of the religious authorities, the embarrassment of the captain of the Temple and the fear of a popular reaction. Despite the inexplicable, the religious leaders persist in their opposition and order a second arrest, illustrating God's sovereignty over all human opposition.
Acts 5.25 (King James Version) :Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.King James Version (1769), domaine public — texte : eBible.org -
ADA022
The appearance before the Sanhedrin
Exegetical study of Acts 5.27-33, which relates the appearance of the apostles before the Sanhedrin in Jerusalem. Faced with the accusations of Caiaphas, Peter declares with confidence that obedience to God takes precedence over obedience to men, and announces that Jesus, crucified and risen, is exalted as Prince and Savior to grant repentance and forgiveness to Israel. A foundational episode of the apostolic mission.
Acts 5.27-33 (King James Version) :And when they had brought them, they set them before the council: and the high priest asked them,Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.Then Peter and the other apostles answered and said, We ought to obey God rather than men.The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.When they heard that, they were cut to the heart, and took counsel to slay them.King James Version (1769), domaine public — texte : eBible.org -
ADA023
The intervention of the Pharisee Gamaliel
During a session of the Sanhedrin in the spring of 33, the Pharisee Gamaliel steps in to calm the Sadducees who want to put the apostles to death. By a pragmatic argument drawing on the precedents of Theudas and Judas the Galilean, he persuades the council to adopt a wait-and-see position. From Luke's perspective, his words illustrate a central theme of Acts: the work of God cannot be stopped by men.
Acts 5.33 (King James Version) :When they heard that, they were cut to the heart, and took counsel to slay them.King James Version (1769), domaine public — texte : eBible.org -
ADA024
The surprising reaction of the apostles
After being flogged by the Sanhedrin, the apostles react in a surprising way, rejoicing that they had been counted worthy to suffer for the name of Jesus. Far from being discouraged, they continue their ministry every day in the Temple and in the houses, teaching and announcing the good news. Luke shows that persecutions, far from stopping the Gospel, paradoxically contribute to its progress.
Acts 2.42-46 (King James Version) :And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.And fear came upon every soul: and many wonders and signs were done by the apostles.And all that believed were together, and had all things common;And sold their possessions and goods, and parted them to all men, as every man had need.And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,King James Version (1769), domaine public — texte : eBible.org -
ADA025
The appointment of the Seven and the organization of the early Church
Acts 6,1-7 relates the first internal crisis of the Jerusalem Church, linked to the unequal distribution to the widows. To remedy it, the Twelve propose appointing seven men full of the Holy Spirit and of wisdom. This foundational decision distinguishes the ministries while affirming their complementarity, and is accompanied by remarkable growth of the nascent Christian community.
Acts 6.2 (King James Version) :Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.King James Version (1769), domaine public — texte : eBible.org -
ADA026
The arrest of Stephen
The article analyzes the arrest of Stephen (Acts 6.8-12) in Jerusalem around AD 34-35. Although appointed among the Seven, Stephen carries out a remarkable apostolic ministry. His witness provokes the opposition of Hellenistic Jews who, unable to refute him, resort to false witnesses to bring him before the Sanhedrin. Luke highlights the parallels with the trial of Jesus and the gradual extension of the persecution to the whole Church.
Acts 5.34-39 (King James Version) :Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:But if it be of God, ye can not overthrow it; lest haply ye be found even to fight against God.King James Version (1769), domaine public — texte : eBible.org -
ADA027
Stephen's appearance before the Sanhedrin
The appearance of Stephen before the Sanhedrin (Acts 6.12-15), around AD 34-35, is initiated by Hellenistic opponents from the synagogue of the Freedmen. Unable to refute his wisdom, they resort to false witnesses. The accusations concern the Temple and the Law, recalling the trial of Jesus. Luke thus draws an intentional parallel between the Master and his disciple.
Luke 1.1-4 (King James Version) :Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,That thou mightest know the certainty of those things, wherein thou hast been instructed.King James Version (1769), domaine public — texte : eBible.org -
ADA028
Stephen's speech before the Sanhedrin
Before the Sanhedrin in Jerusalem around AD 34-35, Stephen delivers the longest speech in Acts. Retracing the history of Israel from Abraham, he shows that God's messengers have always been rejected, culminating in the rejection of the Messiah. Far from defending himself, Stephen becomes the accuser of his judges, taking his place in the line of the prophets and of Christ.
Acts 7.51 (King James Version) :Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.King James Version (1769), domaine public — texte : eBible.org -
ADA029
The murder of Stephen
Analysis of the account of the stoning of Stephen (Acts 7.54-60), the first Christian martyr. The article examines the anger of the Sanhedrin, the legally irregular character of the execution, the vision of the glorified Christ granted to Stephen, and the theological parallel Luke draws between the passion of the disciple and that of Jesus. The presence of Saul foreshadows the rest of the apostolic narrative.
Revelation 3.21 (King James Version) :To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.King James Version (1769), domaine public — texte : eBible.org -
ADA030
Saul and the martyrdom of Stephen
Article ADA030 examines Acts 8.1-3: the first appearance of Saul of Tarsus, who approves of Stephen’s martyrdom, and the beginning of a great persecution against the church in Jerusalem. The scattering of believers throughout Judea and Samaria, far from being a defeat, providentially becomes the driving force behind the spread of the Gospel, fulfilling Jesus’ promise in Acts 1.8.
Acts 22.4-5 (King James Version) :And I persecuted this way unto the death, binding and delivering into prisons both men and women.As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.King James Version (1769), domaine public — texte : eBible.org -
ADA031
The persecution
Article ADA031 examines the great persecution of the early church in Jerusalem (Acts 8.1-3), around AD 34-35. After Stephen’s martyrdom, the repression extends to all believers, women included. Saul of Tarsus is its chief architect, driven by a sincere but misdirected zeal for the Jewish traditions. This text illustrates the fulfillment of Jesus’ warnings about persecution and foreshadows Paul’s future conversion.
Acts 9.26 (King James Version) :And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.King James Version (1769), domaine public — texte : eBible.org -
ADA032
The Gospel in Samaria
After Stephen’s death, the persecution scatters the believers of Jerusalem, who proclaim the Gospel wherever they go. Philip goes to Samaria and preaches there with power. Luke shows that this scattering fulfills the missionary program announced by Jesus in Acts 1.8. Samaria, long separated from Israel, at last receives the Good News. Philip, one of the Seven, becomes the first officially appointed evangelist of the New Testament.
John 4.5-42 (King James Version) :Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.(For his disciples were gone away unto the city to buy meat.)Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.Jesus saith unto her, Go, call thy husband, and come hither.The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.The woman saith unto him, Sir, I perceive that thou art a prophet.Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.Ye worship ye know not what: we know what we worship: for salvation is of the Jews.But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.God is a Spirit: and they that worship him must worship him in spirit and in truth.The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.Jesus saith unto her, I that speak unto thee am he.And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?The woman then left her waterpot, and went her way into the city, and saith to the men,Come, see a man, which told me all things that ever I did: is not this the Christ?Then they went out of the city, and came unto him.In the mean while his disciples prayed him, saying, Master, eat.But he said unto them, I have meat to eat that ye know not of.Therefore said the disciples one to another, Hath any man brought him ought to eat?Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.And herein is that saying true, One soweth, and another reapeth.I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.And many more believed because of his own word;And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.King James Version (1769), domaine public — texte : eBible.org
Miracles
-
MIR038
Withering of the fig tree
In Matthew and Mark, Jesus curses a fig tree to teach about faith and prayer. His word withers the tree, illustrating the power of faith. Mark also stresses the importance of forgiveness. Though the two accounts differ in the order of events, they share the same central teaching: faith and prayer can work wonders when practised without doubt.
Mark 11.12-25 (King James Version) :And on the morrow, when they were come from Bethany, he was hungry:And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;And would not suffer that any man should carry any vessel through the temple.And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.And when even was come, he went out of the city.And in the morning, as they passed by, they saw the fig tree dried up from the roots.And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.And Jesus answering saith unto them, Have faith in God.For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.King James Version (1769), domaine public — texte : eBible.org -
MIR041
Resurrection of the Messiah Jesus
A comparative analysis of the four Gospel accounts of Jesus' resurrection (Mt 28.1-10; Mk 16.1-8; Lk 24.1-12; Jn 20.1-18). The article identifies shared features — the empty tomb, the presence of women, the angelic announcement — and divergences — the number of women and angels, reactions and chronology. The differences are explained through each evangelist's distinct theological perspectives, literary styles and audiences, highlighting the centrality of the resurrection to Christian faith.
Matthew 28.1-10 (King James Version) :In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.His countenance was like lightning, and his raiment white as snow:And for fear of him the keepers did shake, and became as dead men.And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.He is not here: for he is risen, as he said. Come, see the place where the Lord lay.And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.King James Version (1769), domaine public — texte : eBible.org -
MIR042
Post-resurrection appearances
This article presents the ten appearances of Jesus after his resurrection, as recounted in the New Testament. From Mary Magdalene at the tomb to the apostles before the Ascension, including the disciples at Emmaus and more than five hundred brothers, these encounters attest to the reality of the resurrection and establish the foundation of Christian faith. The Gospel authors probably selected from among all these appearances.
John 20.19-23 (King James Version) :Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.King James Version (1769), domaine public — texte : eBible.org
Historical notes
-
INF001
Sadducees
The Sadducees were an aristocratic and priestly group of ancient Judaism (200 BC – AD 70), controlling the Temple of Jerusalem and the Sanhedrin. They accepted only the Pentateuch, and denied the resurrection of the dead and the existence of angels. Mentioned fifteen times in the New Testament, they played a key role in the condemnation of Jesus, notably through Caiaphas and Anna. Their disappearance coincides with the destruction of the Temple in AD 70.
Acts 23.6 (King James Version) :But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.King James Version (1769), domaine public — texte : eBible.org -
INF002
The Pharisees
The Pharisees, who appeared after the Maccabean revolt (165 BC), were an influential religious group of ancient Judaism. Devoted to the written and oral Torah, they believed in the resurrection and remained close to the people. Often in conflict with Jesus in the Gospels, they nevertheless produced figures such as Nicodemus and Joseph of Arimathea. Their teachings founded rabbinic Judaism after the destruction of the Temple in AD 70.
Matthew 23.13-29 (King James Version) :But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.Ye blind guides, which strain at a gnat, and swallow a camel.Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,King James Version (1769), domaine public — texte : eBible.org -
INF003
The Sanhedrin
The Sanhedrin was the highest religious, judicial, and legislative authority of Second Temple Judaism (2nd century BC – AD 70). Made up of 71 members and sitting in Jerusalem, it interpreted the Torah, settled major disputes, and oversaw the Hebrew calendar. Mentioned in the Gospels and described by rabbinic literature, it disappears after AD 70, but its model continues to inspire Jewish organization and legal thought.
-
INF004
The Romans
This article traces Roman rule over Israel from 63 BC to AD 135. It presents the key figures of power at the time of Jesus’ ministry: Pontius Pilate, Herod Antipas and Caiaphas. It mentions the destruction of the Temple in 70 and the transformation of Jerusalem into Aelia Capitolina under Hadrian, providing essential historical context for understanding the Gospels.
Luke 23.12 (King James Version) :And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.King James Version (1769), domaine public — texte : eBible.org -
INF006
Did Jesus speak Greek?
The article examines the likelihood that Jesus spoke Greek. Although he was born in Nazareth, an isolated town, the Gospels report direct dialogues between Jesus and Pilate and Roman officers with no mention of an interpreter. The author suggests that work as a carpenter in Sepphoris, a Hellenized city, and possible local teaching explain this probable command of Greek.
Matthew 8.5 (King James Version) :And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,King James Version (1769), domaine public — texte : eBible.org -
INF029
The Apocryphal Writings
The apocryphal books are religious writings excluded from the official biblical canon. A distinction is made between the Old Testament apocrypha (Tobit, Judith, Maccabees, Sirach…), recognized as deuterocanonical by Catholics and Orthodox, and those of the New Testament (the Gospels of Thomas, Philip, Mary Magdalene…), often with a Gnostic coloring. Their study sheds light on the religious history and debates of the first Christian centuries, without placing them on the level of the canonical Scriptures.
-
INF030
The Synod of Jamnia
The Synod of Jamnia (Yavneh), held toward the end of the 1st century AD, marks a major turning point in the history of Judaism. After the destruction of the Second Temple in AD 70, the rabbis gathered under the leadership of Rabban Yohanan ben Zakkai to reorganize Judaism, debate the Hebrew biblical canon and make crucial liturgical decisions, laying the foundations of rabbinic Judaism centered on the Torah, prayer and the synagogue.
-
INF036
Examples of the Deuteronomist source
This article examines the Deuteronomist source, highlighting its role and influence in the Hebrew Bible through Deuteronomy and other historical books such as Joshua, Judges, Samuel and Kings. Focusing on themes of law, covenant and centralized worship, it explores Deuteronomistic theology and its implications for Israel.
Deuteronomy 28.1-68 (King James Version) :And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth:Notestore: or, dough, or, kneadingtroughsNotestorehouses: or, barnsNotein goods: or, for goodNotebody: Heb. bellyAnd all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God.Blessed shalt thou be in the city, and blessed shalt thou be in the field.Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.Blessed shall be thy basket and thy store.Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.The LORD shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways.And all people of the earth shall see that thou art called by the name of the LORD; and they shall be afraid of thee.And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD sware unto thy fathers to give thee.The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them:And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left, to go after other gods to serve them.But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:Notefor…: Heb. which thou wouldest doNotesword: or, droughtNoteremoved: Heb. for a removingNotegather…: Heb. profane, or, use it as common meatNoteshall not…: Heb. shall not return to theeNotethou shalt not…: Heb. they shall not be thineNoteconsume: or, possessCursed shalt thou be in the city, and cursed shalt thou be in the field.Cursed shall be thy basket and thy store.Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me.The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it.The LORD shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish.And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.The LORD shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed.The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth.And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away.The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.The LORD shall smite thee with madness, and blindness, and astonishment of heart:And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee.Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them.Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand.The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway:So that thou shalt be mad for the sight of thine eyes which thou shalt see.The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone.And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee.Thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it.Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them.Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit.Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity.All thy trees and fruit of thy land shall the locust consume.The stranger that is within thee shall get up above thee very high; and thou shalt come down very low.He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail.Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee:Noteunderstand: Heb. hearNoteof fierce…: Heb. strong of faceNotebody: Heb. bellyNoteyoung one: Heb. afterbirthNotebring: Heb. cause to ascendAnd they shall be upon thee for a sign and for a wonder, and upon thy seed for ever.Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all things;Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee.The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand;A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young:And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee.And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee:So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave:So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates.The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD;Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee.Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the LORD thy God.And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it.And the LORD shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone.And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind:And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life:In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.And the LORD shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.King James Version (1769), domaine public — texte : eBible.org -
INF043
The Deuteronomist Source
The Deuteronomist source (D) is one of the four hypothetical sources of the Torah according to the documentary hypothesis. Associated with the Book of Deuteronomy, it is distinguished by a homiletic style, a theology of the covenant and an insistence on the centralization of worship in Jerusalem. Dated to the 7th century BC, it is linked to the religious reforms of King Josiah and also influences the historical books from Joshua to 2 Kings.
Deuteronomy 1.1 (King James Version) :These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.Notethe Red…: or, ZuphNoteall…: Heb. all his neighboursNoteset: Heb. givenKing James Version (1769), domaine public — texte : eBible.org -
INF044
The Priestly Source
The Priestly source (P) is one of the four hypothetical sources of the Torah according to the documentary hypothesis. Characterized by a formal and repetitive style, it emphasizes rituals, purity laws, genealogies and cultic ceremonies. It presents God as transcendent and majestic. Dated to the Babylonian exile or the post-exilic period (6th-5th century BC), it is thought to have been written by priests of the Temple in Jerusalem. Its validity remains debated among contemporary scholars.
Exodus 25-40 (King James Version) :And the LORD spake unto Moses, saying,Notebring me: Heb. take for meNoteoffering: or, heave offeringNoteoffering: or, heave offeringNotefine…: or, silkSpeak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.And this is the offering which ye shall take of them; gold, and silver, and brass,And blue, and purple, and scarlet, and fine linen, and goats’ hair,And rams’ skins dyed red, and badgers’ skins, and shittim wood,Oil for the light, spices for anointing oil, and for sweet incense,Onyx stones, and stones to be set in the ephod, and in the breastplate.And let them make me a sanctuary; that I may dwell among them.According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.Noteof…: or, of the matter of the mercy seatAnd thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it.And thou shalt make staves of shittim wood, and overlay them with gold.And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them.The staves shall be in the rings of the ark: they shall not be taken from it.And thou shalt put into the ark the testimony which I shall give thee.And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.Noteto…: or, to pour out withalAnd thou shalt overlay it with pure gold, and make thereto a crown of gold round about.And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about.And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof.Over against the border shall the rings be for places of the staves to bear the table.And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them.And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them.And thou shalt set upon the table shewbread before me alway.And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.Noteshall light: or, shall cause to ascendNoteit: Heb. the face of itNotewhich…: Heb. which thou wast caused to seeAnd six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side:Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick.And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers.And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick.Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold.And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it.And the tongs thereof, and the snuffdishes thereof, shall be of pure gold.Of a talent of pure gold shall he make it, with all these vessels.And look that thou make them after their pattern, which was shewed thee in the mount.Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them.Noteof cunning…: Heb. the work of a cunning workman, or, embroidererNoteselvedge: an edge of cloth so woven that it cannot unravelThe length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure.The five curtains shall be coupled together one to another; and other five curtains shall be coupled one to another.And thou shalt make loops of blue upon the edge of the one curtain from the selvedge in the coupling; and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second.Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another.And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle.And thou shalt make curtains of goats’ hair to be a covering upon the tabernacle: eleven curtains shalt thou make.Notetent: or, coveringNoteof that…: Heb. in the remainder, or, surplusThe length of one curtain shall be thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains shall be all of one measure.And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle.And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second.And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that it may be one.And the remnant that remaineth of the curtains of the tent, the half curtain that remaineth, shall hang over the backside of the tabernacle.And a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle on this side and on that side, to cover it.And thou shalt make a covering for the tent of rams’ skins dyed red, and a covering above of badgers’ skins.And thou shalt make boards for the tabernacle of shittim wood standing up.Notetenons: Heb. handsNotetenons: Heb. handsNotecoupled: Heb. twinnedTen cubits shall be the length of a board, and a cubit and a half shall be the breadth of one board.Two tenons shall there be in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle.And thou shalt make the boards for the tabernacle, twenty boards on the south side southward.And thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons.And for the second side of the tabernacle on the north side there shall be twenty boards:And their forty sockets of silver; two sockets under one board, and two sockets under another board.And for the sides of the tabernacle westward thou shalt make six boards.And two boards shalt thou make for the corners of the tabernacle in the two sides.And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners.And they shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and two sockets under another board.And thou shalt make bars of shittim wood; five for the boards of the one side of the tabernacle,And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward.And the middle bar in the midst of the boards shall reach from end to end.And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars: and thou shalt overlay the bars with gold.And thou shalt rear up the tabernacle according to the fashion thereof which was shewed thee in the mount.And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made:And thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver.And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.And thou shalt put the mercy seat upon the ark of the testimony in the most holy place.And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.And thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.And thou shalt make an altar of shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof shall be three cubits.Noteit was…: Heb. he shewedAnd thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass.And thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make of brass.And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brasen rings in the four corners thereof.And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst of the altar.And thou shalt make staves for the altar, staves of shittim wood, and overlay them with brass.And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it.Hollow with boards shalt thou make it: as it was shewed thee in the mount, so shall they make it.And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side:And the twenty pillars thereof and their twenty sockets shall be of brass; the hooks of the pillars and their fillets shall be of silver.And likewise for the north side in length there shall be hangings of an hundred cubits long, and his twenty pillars and their twenty sockets of brass; the hooks of the pillars and their fillets of silver.And for the breadth of the court on the west side shall be hangings of fifty cubits: their pillars ten, and their sockets ten.And the breadth of the court on the east side eastward shall be fifty cubits.The hangings of one side of the gate shall be fifteen cubits: their pillars three, and their sockets three.And on the other side shall be hangings fifteen cubits: their pillars three, and their sockets three.And for the gate of the court shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four.All the pillars round about the court shall be filleted with silver; their hooks shall be of silver, and their sockets of brass.The length of the court shall be an hundred cubits, and the breadth fifty every where, and the height five cubits of fine twined linen, and their sockets of brass.Notefifty…: Heb. fifty by fiftyAll the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass.And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always.Noteto burn: Heb. to ascend upIn the tabernacle of the congregation without the vail, which is before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: it shall be a statute for ever unto their generations on the behalf of the children of Israel.And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.And thou shalt make holy garments for Aaron thy brother for glory and for beauty.And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron’s garments to consecrate him, that he may minister unto me in the priest’s office.And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office.And they shall take gold, and blue, and purple, and scarlet, and fine linen.And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work.Notecurious: or, embroideredIt shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together.And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.And thou shalt take two onyx stones, and grave on them the names of the children of Israel:Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold.And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial.And thou shalt make ouches of gold;And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.Noteset…: Heb. fill in it fillings of stoneNotesardius: or, rubyNoteinclosings: Heb. fillingsFoursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.And the second row shall be an emerald, a sapphire, and a diamond.And the third row a ligure, an agate, and an amethyst.And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold.And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate.And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulderpieces of the ephod before it.And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward.And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually.And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.And thou shalt make the robe of the ephod all of blue.And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent.And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about:Notehem: or, skirtsA golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not.And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD.And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be.And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.And for Aaron’s sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty.Noteconsecrate…: Heb. fill their handNotetheir…: Heb. flesh of their nakednessNotereach: Heb. beAnd thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest’s office.And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach:And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him.And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest’s office: Take one young bullock, and two rams without blemish,Noteput: Heb. bindNoteconsecrate: Heb. fill the hand ofNotethe caul: it seemeth by anatomy, and the Hebrew doctors, to be the midriffAnd unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them.And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams.And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod:And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.And thou shalt bring his sons, and put coats upon them.And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest’s office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.And thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation.And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar.But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering.Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram.Noteunto: or, uponAnd thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar.And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head.And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the LORD: it is a sweet savour, an offering made by fire unto the LORD.And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram.Noteshalt wave: or, shalt shake to and froThen shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him.Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration:And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the LORD:And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the LORD.And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD.And thou shalt take the breast of the ram of Aaron’s consecration, and wave it for a wave offering before the LORD: and it shall be thy part.And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons:And it shall be Aaron’s and his sons’ by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the LORD.And the holy garments of Aaron shall be his sons’ after him, to be anointed therein, and to be consecrated in them.Notethat son: Heb. he of his sonsAnd that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy place.And thou shalt take the ram of the consecration, and seethe his flesh in the holy place.And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.And if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy.And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them.And thou shalt offer every day a bullock for a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it.Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually.Notethe tabernacle: or, IsraelThe one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:And with the one lamb a tenth deal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink offering.And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savour, an offering made by fire unto the LORD.This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the LORD: where I will meet you, to speak there unto thee.And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory.And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest’s office.And I will dwell among the children of Israel, and will be their God.And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it.Notetop: Heb. roofNotesides: Heb. wallsNotecorners: Heb. ribsNotesweet incense: Heb. incense of spicesNotelighteth: or setteth up: Heb. causeth to ascendNoteat even: Heb. between the two eveningsA cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same.And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal.And thou shalt make the staves of shittim wood, and overlay them with gold.And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD.And the LORD spake unto Moses, saying,Notetheir number: Heb. them that are to be numberedNotegive more: Heb. multiplyNotegive less: Heb. diminishWhen thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD.Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls.And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.And the LORD spake unto Moses, saying,Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein.For Aaron and his sons shall wash their hands and their feet thereat:When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD:So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations.Moreover the LORD spake unto Moses, saying,Noteapothecary: or, perfumerTake thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin:And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,And the altar of burnt offering with all his vessels, and the laver and his foot.And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest’s office.And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.Upon man’s flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you.Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight:Notetempered…: Heb. saltedAnd thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy:And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD.Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.And the LORD spake unto Moses, saying,Notefurniture: Heb. vesselsNotefurniture: Heb. vesselsNotefurniture: Heb. vesselsSee, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,To devise cunning works, to work in gold, and in silver, and in brass,And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee;The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle,And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,And the altar of burnt offering with all his furniture, and the laver and his foot,And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office,And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.And the LORD spake unto Moses, saying,Noteholy: Heb. holinessSpeak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD.And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:NotetheThey have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.And the LORD repented of the evil which he thought to do unto his people.And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.Notebeing…: Heb. weaknessAnd the tables were the work of God, and the writing was the writing of God, graven upon the tables.And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:)Notetheir enemies: Heb. those that rose up against themNoteFor Moses…: or, And Moses said, Consecrate yourselves to day to theNoteConsecrate…: Heb. Fill your handsThen Moses stood in the gate of the camp, and said, Who is on the LORD’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him.And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written.And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.And the LORD plagued the people, because they made the calf, which Aaron made.And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.And the children of Israel stripped themselves of their ornaments by the mount Horeb.And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp.And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle.And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses.And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people.And he said, My presence shall go with thee, and I will give thee rest.And he said unto him, If thy presence go not with me, carry us not up hence.For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth.And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.And he said, I beseech thee, shew me thy glory.And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.And he said, Thou canst not see my face: for there shall no man see me, and live.And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock:And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.And Moses made haste, and bowed his head toward the earth, and worshipped.And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD: for it is a terrible thing that I will do with thee.Noteimages: Heb. statuesObserve thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:But ye shall destroy their altars, break their images, and cut down their groves:For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.Thou shalt make thee no molten gods.The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.Notesheep: or, kidNotelamb: or, kidAll that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.Noteyear’s end: Heb. revolution of the yearThrice in the year shall all your men children appear before the Lord GOD, the God of Israel.For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.Notecommandments: Heb. wordsAnd it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.And till Moses had done speaking with them, he put a vail on his face.But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him.And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them.Notean…: Heb. holinessSix days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.Ye shall kindle no fire throughout your habitations upon the sabbath day.And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying,Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,And blue, and purple, and scarlet, and fine linen, and goats’ hair,And rams’ skins dyed red, and badgers’ skins, and shittim wood,And oil for the light, and spices for anointing oil, and for the sweet incense,And onyx stones, and stones to be set for the ephod, and for the breastplate.And every wise hearted among you shall come, and make all that the LORD hath commanded;The tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets,The ark, and the staves thereof, with the mercy seat, and the vail of the covering,The table, and his staves, and all his vessels, and the shewbread,The candlestick also for the light, and his furniture, and his lamps, with the oil for the light,And the incense altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle,The altar of burnt offering, with his brasen grate, his staves, and all his vessels, the laver and his foot,The hangings of the court, his pillars, and their sockets, and the hanging for the door of the court,The pins of the tabernacle, and the pins of the court, and their cords,The cloths of service, to do service in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office.And all the congregation of the children of Israel departed from the presence of Moses.And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD’s offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD.And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats’ hair, and red skins of rams, and badgers’ skins, brought them.Every one that did offer an offering of silver and brass brought the LORD’s offering: and every man, with whom was found shittim wood for any work of the service, brought it.And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.And all the women whose heart stirred them up in wisdom spun goats’ hair.And the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate;And spice, and oil for the light, and for the anointing oil, and for the sweet incense.The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.And Moses said unto the children of Israel, See, the LORD hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah;And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship;And to devise curious works, to work in gold, and in silver, and in brass,And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work.And he hath put in his heart that he may teach, both he, and Aholiab, the son of Ahisamach, of the tribe of Dan.Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work.Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the LORD had commanded.And Moses called Bezaleel and Aholiab, and every wise hearted man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up to come unto the work to do it:And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free offerings every morning.And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made;And they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the LORD commanded to make.And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.For the stuff they had was sufficient for all the work to make it, and too much.And every wise hearted man among them that wrought the work of the tabernacle made ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them.Noteselvedge: an edge of cloth so woven that it cannot unravelThe length of one curtain was twenty and eight cubits, and the breadth of one curtain four cubits: the curtains were all of one size.And he coupled the five curtains one unto another: and the other five curtains he coupled one unto another.And he made loops of blue on the edge of one curtain from the selvedge in the coupling: likewise he made in the uttermost side of another curtain, in the coupling of the second.Fifty loops made he in one curtain, and fifty loops made he in the edge of the curtain which was in the coupling of the second: the loops held one curtain to another.And he made fifty taches of gold, and coupled the curtains one unto another with the taches: so it became one tabernacle.And he made curtains of goats’ hair for the tent over the tabernacle: eleven curtains he made them.The length of one curtain was thirty cubits, and four cubits was the breadth of one curtain: the eleven curtains were of one size.And he coupled five curtains by themselves, and six curtains by themselves.And he made fifty loops upon the uttermost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain which coupleth the second.And he made fifty taches of brass to couple the tent together, that it might be one.And he made a covering for the tent of rams’ skins dyed red, and a covering of badgers’ skins above that.And he made boards for the tabernacle of shittim wood, standing up.Notecoupled: Heb. twinnedNoteunder…: Heb. two sockets, two sockets under one boardThe length of a board was ten cubits, and the breadth of a board one cubit and a half.One board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle.And he made boards for the tabernacle; twenty boards for the south side southward:And forty sockets of silver he made under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons.And for the other side of the tabernacle, which is toward the north corner, he made twenty boards,And their forty sockets of silver; two sockets under one board, and two sockets under another board.And for the sides of the tabernacle westward he made six boards.And two boards made he for the corners of the tabernacle in the two sides.And they were coupled beneath, and coupled together at the head thereof, to one ring: thus he did to both of them in both the corners.And there were eight boards; and their sockets were sixteen sockets of silver, under every board two sockets.And he made bars of shittim wood; five for the boards of the one side of the tabernacle,And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle for the sides westward.And he made the middle bar to shoot through the boards from the one end to the other.And he overlaid the boards with gold, and made their rings of gold to be places for the bars, and overlaid the bars with gold.And he made a vail of blue, and purple, and scarlet, and fine twined linen: with cherubims made he it of cunning work.And he made thereunto four pillars of shittim wood, and overlaid them with gold: their hooks were of gold; and he cast for them four sockets of silver.And he made an hanging for the tabernacle door of blue, and purple, and scarlet, and fine twined linen, of needlework;Noteof needlework: Heb. the work of a needleworker or, embroidererAnd the five pillars of it with their hooks: and he overlaid their chapiters and their fillets with gold: but their five sockets were of brass.And Bezaleel made the ark of shittim wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it:And he overlaid it with pure gold within and without, and made a crown of gold to it round about.And he cast for it four rings of gold, to be set by the four corners of it; even two rings upon the one side of it, and two rings upon the other side of it.And he made staves of shittim wood, and overlaid them with gold.And he put the staves into the rings by the sides of the ark, to bear the ark.And he made the mercy seat of pure gold: two cubits and a half was the length thereof, and one cubit and a half the breadth thereof.Noteon…: or, out of, etcNoteon the end: or, out of, etcNoteon the other end: or, out of, etcAnd he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy seat;One cherub on the end on this side, and another cherub on the other end on that side: out of the mercy seat made he the cherubims on the two ends thereof.And the cherubims spread out their wings on high, and covered with their wings over the mercy seat, with their faces one to another; even to the mercy seatward were the faces of the cherubims.And he made the table of shittim wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof:Noteto cover…: or, to pour out withalAnd he overlaid it with pure gold, and made thereunto a crown of gold round about.Also he made thereunto a border of an handbreadth round about; and made a crown of gold for the border thereof round about.And he cast for it four rings of gold, and put the rings upon the four corners that were in the four feet thereof.Over against the border were the rings, the places for the staves to bear the table.And he made the staves of shittim wood, and overlaid them with gold, to bear the table.And he made the vessels which were upon the table, his dishes, and his spoons, and his bowls, and his covers to cover withal, of pure gold.And he made the candlestick of pure gold: of beaten work made he the candlestick; his shaft, and his branch, his bowls, his knops, and his flowers, were of the same:And six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof:Three bowls made after the fashion of almonds in one branch, a knop and a flower; and three bowls made like almonds in another branch, a knop and a flower: so throughout the six branches going out of the candlestick.And in the candlestick were four bowls made like almonds, his knops, and his flowers:And a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches going out of it.Their knops and their branches were of the same: all of it was one beaten work of pure gold.And he made his seven lamps, and his snuffers, and his snuffdishes, of pure gold.Of a talent of pure gold made he it, and all the vessels thereof.And he made the incense altar of shittim wood: the length of it was a cubit, and the breadth of it a cubit; it was foursquare; and two cubits was the height of it; the horns thereof were of the same.And he overlaid it with pure gold, both the top of it, and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about.And he made two rings of gold for it under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to bear it withal.And he made the staves of shittim wood, and overlaid them with gold.And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary.And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof.And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass.And he made all the vessels of the altar, the pots, and the shovels, and the basons, and the fleshhooks, and the firepans: all the vessels thereof made he of brass.And he made for the altar a brasen grate of network under the compass thereof beneath unto the midst of it.And he cast four rings for the four ends of the grate of brass, to be places for the staves.And he made the staves of shittim wood, and overlaid them with brass.And he put the staves into the rings on the sides of the altar, to bear it withal; he made the altar hollow with boards.And he made the laver of brass, and the foot of it of brass, of the lookingglasses of the women assembling, which assembled at the door of the tabernacle of the congregation.Notelookingglasses: or, brasen glassesNoteassembling: Heb. assembling by troopsAnd he made the court: on the south side southward the hangings of the court were of fine twined linen, an hundred cubits:Their pillars were twenty, and their brasen sockets twenty; the hooks of the pillars and their fillets were of silver.And for the north side the hangings were an hundred cubits, their pillars were twenty, and their sockets of brass twenty; the hooks of the pillars and their fillets of silver.And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets of silver.And for the east side eastward fifty cubits.The hangings of the one side of the gate were fifteen cubits; their pillars three, and their sockets three.And for the other side of the court gate, on this hand and that hand, were hangings of fifteen cubits; their pillars three, and their sockets three.All the hangings of the court round about were of fine twined linen.And the sockets for the pillars were of brass; the hooks of the pillars and their fillets of silver; and the overlaying of their chapiters of silver; and all the pillars of the court were filleted with silver.And the hanging for the gate of the court was needlework, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the hangings of the court.And their pillars were four, and their sockets of brass four; their hooks of silver, and the overlaying of their chapiters and their fillets of silver.And all the pins of the tabernacle, and of the court round about, were of brass.This is the sum of the tabernacle, even of the tabernacle of testimony, as it was counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest.Noteevery man: Heb. a pollAnd Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that the LORD commanded Moses.And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen.All the gold that was occupied for the work in all the work of the holy place, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary.And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary:A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men.And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket.And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted them.And the brass of the offering was seventy talents, and two thousand and four hundred shekels.And therewith he made the sockets to the door of the tabernacle of the congregation, and the brasen altar, and the brasen grate for it, and all the vessels of the altar,And the sockets of the court round about, and the sockets of the court gate, and all the pins of the tabernacle, and all the pins of the court round about.And of the blue, and purple, and scarlet, they made cloths of service, to do service in the holy place, and made the holy garments for Aaron; as the LORD commanded Moses.And he made the ephod of gold, blue, and purple, and scarlet, and fine twined linen.And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, with cunning work.They made shoulderpieces for it, to couple it together: by the two edges was it coupled together.And the curious girdle of his ephod, that was upon it, was of the same, according to the work thereof; of gold, blue, and purple, and scarlet, and fine twined linen; as the LORD commanded Moses.And they wrought onyx stones inclosed in ouches of gold, graven, as signets are graven, with the names of the children of Israel.And he put them on the shoulders of the ephod, that they should be stones for a memorial to the children of Israel; as the LORD commanded Moses.And he made the breastplate of cunning work, like the work of the ephod; of gold, blue, and purple, and scarlet, and fine twined linen.Notesardius: or, rubyIt was foursquare; they made the breastplate double: a span was the length thereof, and a span the breadth thereof, being doubled.And they set in it four rows of stones: the first row was a sardius, a topaz, and a carbuncle: this was the first row.And the second row, an emerald, a sapphire, and a diamond.And the third row, a ligure, an agate, and an amethyst.And the fourth row, a beryl, an onyx, and a jasper: they were inclosed in ouches of gold in their inclosings.And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to the twelve tribes.And they made upon the breastplate chains at the ends, of wreathen work of pure gold.And they made two ouches of gold, and two gold rings; and put the two rings in the two ends of the breastplate.And they put the two wreathen chains of gold in the two rings on the ends of the breastplate.And the two ends of the two wreathen chains they fastened in the two ouches, and put them on the shoulderpieces of the ephod, before it.And they made two rings of gold, and put them on the two ends of the breastplate, upon the border of it, which was on the side of the ephod inward.And they made two other golden rings, and put them on the two sides of the ephod underneath, toward the forepart of it, over against the other coupling thereof, above the curious girdle of the ephod.And they did bind the breastplate by his rings unto the rings of the ephod with a lace of blue, that it might be above the curious girdle of the ephod, and that the breastplate might not be loosed from the ephod; as the LORD commanded Moses.And he made the robe of the ephod of woven work, all of blue.And there was an hole in the midst of the robe, as the hole of an habergeon, with a band round about the hole, that it should not rend.And they made upon the hems of the robe pomegranates of blue, and purple, and scarlet, and twined linen.And they made bells of pure gold, and put the bells between the pomegranates upon the hem of the robe, round about between the pomegranates;A bell and a pomegranate, a bell and a pomegranate, round about the hem of the robe to minister in; as the LORD commanded Moses.And they made coats of fine linen of woven work for Aaron, and for his sons,And a mitre of fine linen, and goodly bonnets of fine linen, and linen breeches of fine twined linen,And a girdle of fine twined linen, and blue, and purple, and scarlet, of needlework; as the LORD commanded Moses.And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet, HOLINESS TO THE LORD.And they tied unto it a lace of blue, to fasten it on high upon the mitre; as the LORD commanded Moses.Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the LORD commanded Moses, so did they.And they brought the tabernacle unto Moses, the tent, and all his furniture, his taches, his boards, his bars, and his pillars, and his sockets,Notethe sweet…: Heb. the incense of sweet spicesAnd the covering of rams’ skins dyed red, and the covering of badgers’ skins, and the vail of the covering,The ark of the testimony, and the staves thereof, and the mercy seat,The table, and all the vessels thereof, and the shewbread,The pure candlestick, with the lamps thereof, even with the lamps to be set in order, and all the vessels thereof, and the oil for light,And the golden altar, and the anointing oil, and the sweet incense, and the hanging for the tabernacle door,The brasen altar, and his grate of brass, his staves, and all his vessels, the laver and his foot,The hangings of the court, his pillars, and his sockets, and the hanging for the court gate, his cords, and his pins, and all the vessels of the service of the tabernacle, for the tent of the congregation,The cloths of service to do service in the holy place, and the holy garments for Aaron the priest, and his sons’ garments, to minister in the priest’s office.According to all that the LORD commanded Moses, so the children of Israel made all the work.And Moses did look upon all the work, and, behold, they had done it as the LORD had commanded, even so had they done it: and Moses blessed them.And the LORD spake unto Moses, saying,Notethe things…: Heb. the order thereofNotemost holy: Heb. holiness of holinessesOn the first day of the first month shalt thou set up the tabernacle of the tent of the congregation.And thou shalt put therein the ark of the testimony, and cover the ark with the vail.And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof.And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle.And thou shalt set the altar of the burnt offering before the door of the tabernacle of the tent of the congregation.And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein.And thou shalt set up the court round about, and hang up the hanging at the court gate.And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.And thou shalt anoint the laver and his foot, and sanctify it.And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water.And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest’s office.And thou shalt bring his sons, and clothe them with coats:And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest’s office: for their anointing shall surely be an everlasting priesthood throughout their generations.Thus did Moses: according to all that the LORD commanded him, so did he.And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up.And Moses reared up the tabernacle, and fastened his sockets, and set up the boards thereof, and put in the bars thereof, and reared up his pillars.And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the LORD commanded Moses.And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy seat above upon the ark:And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as the LORD commanded Moses.And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail.And he set the bread in order upon it before the LORD; as the LORD had commanded Moses.And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward.And he lighted the lamps before the LORD; as the LORD commanded Moses.And he put the golden altar in the tent of the congregation before the vail:And he burnt sweet incense thereon; as the LORD commanded Moses.And he set up the hanging at the door of the tabernacle.And he put the altar of burnt offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt offering and the meat offering; as the LORD commanded Moses.And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal.And Moses and Aaron and his sons washed their hands and their feet thereat:When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the LORD commanded Moses.And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work.Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.Notewent onward: Heb. journeyedAnd Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys:But if the cloud were not taken up, then they journeyed not till the day that it was taken up.For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.King James Version (1769), domaine public — texte : eBible.org -
INF045
The Tanakh
The Tanakh is the canon of the sacred Scriptures of Judaism, corresponding to the Christian Old Testament. Its name is an acronym formed from its three sections: Torah (Pentateuch), Nevi'im (Prophets) and Ketuvim (Writings). Written mainly in Hebrew with a few passages in Aramaic, it forms the theological, moral and liturgical foundation of Judaism and the common roots of the Jewish and Christian traditions.
Deuteronomy 1.1 (King James Version) :These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.Notethe Red…: or, ZuphNoteall…: Heb. all his neighboursNoteset: Heb. givenKing James Version (1769), domaine public — texte : eBible.org -
INF059
The Aleppo Codex
The Aleppo Codex (Keter Aram Tsova) is a medieval manuscript of the Hebrew Bible, written around AD 920 in Tiberias. Regarded as the most accurate version of the Hebrew Bible, it includes Masoretic vocalization and cantillation. Kept for six centuries in Aleppo, it was partially destroyed in 1947. Now kept at the Israel Museum, it has been inscribed on the UNESCO World Heritage list since 2016.
-
INF062
The Ketef Hinnom Scrolls
Discovered in 1979 by Gabriel Barkay in the Hinnom Valley in Jerusalem, the Ketef Hinnom scrolls are two rolled silver strips inscribed in Paleo-Hebrew. Dating from the end of the 7th or the beginning of the 6th century BC, they contain the priestly blessing of Numbers 6,24-26 and are the oldest known fragments of biblical texts, earlier than the Dead Sea Scrolls. Kept at the Israel Museum, they attest to the existence of written biblical texts from the First Temple period.
Numbers 6.24-26 (King James Version) :The LORD bless thee, and keep thee:The LORD make his face shine upon thee, and be gracious unto thee:The LORD lift up his countenance upon thee, and give thee peace.King James Version (1769), domaine public — texte : eBible.org -
INF063
The Jewish Prophetic Tradition
The Jewish prophetic tradition rests on the writings and teachings of the prophets, messengers of God chosen to guide the people of Israel. It is characterized by social criticism, the call for justice, the denunciation of idolatry and messages of eschatological hope. The great prophets such as Isaiah, Jeremiah and Ezekiel profoundly influenced Jewish theology, biblical literature and universal ethical values.
Ezekiel 1.1 (King James Version) :Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.Notecaptives: Heb. captivityNoteEzekiel: Heb. JehezkelKing James Version (1769), domaine public — texte : eBible.org -
INF064
The Qumran Region
Qumran, located on the northwest shore of the Dead Sea in the West Bank, is a major archaeological site founded between 134 and 104 BC under John Hyrcanus. Associated with the Essenes, it is best known for the discovery in 1947 of the Dead Sea Scrolls in its caves. The excavations of Roland de Vaux revealed cisterns, ritual baths and communal rooms. The site was destroyed by the Romans in AD 68 during the First Jewish–Roman War.
-
INF065
The Essenes
The Essenes were an ascetic Jewish sect of the 2nd century BC, known for their strict communal life, ritual purity and devotion to the Scriptures. Associated with the site of Qumran and the Dead Sea Scrolls discovered in 1947, they disappeared after the destruction of the Second Temple in AD 70, leaving a major textual and spiritual legacy for understanding ancient Judaism and the origins of Christianity.
-
INF066
The Isaiah Scroll
The Great Isaiah Scroll (1QIsaᵃ), discovered in 1947 at Qumran, is the oldest complete Hebrew manuscript of a biblical book. Dating from the 2nd century BC, it measures 7.34 meters and contains all 66 chapters of Isaiah. Its great similarity to the Masoretic text attests to the faithfulness of the biblical transmission. It is now displayed in the Shrine of the Book at the Israel Museum in Jerusalem.
Word of a Friend
-
PDA002
Nicodemus’ search
This article looks at the story of Nicodemus, a Pharisee who meets Jesus by night according to John 3:1-21. Nicodemus seeks to understand the biblical idea of being born again in order to enter the kingdom of God. He moves from fear to courageous faith, helping with Jesus’ burial after his crucifixion. This account shows how a genuine encounter with Jesus can transform a life. Nicodemus’ experience symbolizes the passage from intellectual curiosity to an authentic, committed faith.
Job 42.5 (King James Version) :I have heard of thee by the hearing of the ear: but now mine eye seeth thee.King James Version (1769), domaine public — texte : eBible.org -
PDA007
The Resurrection
The article examines the resurrection of Jesus, a key event of Christianity. The women's visit to the tomb and the apostles' initial unbelief in the face of this extraordinary event are highlighted. The author explains that God continues to speak to people in various ways, but that humanity often chooses to ignore these spiritual messages.
1 Corinthians 1.18 (King James Version) :For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.King James Version (1769), domaine public — texte : eBible.org -
PDA009
God’s love for humanity
The article explores God’s love through John 3:16 and the idea that, despite persecution, faith in Jesus offers a path to eternal life. It asserts that following Jesus’ teachings is an open door into the kingdom of God, and although this life is transitory, our choices here influence our eternity. Salvation through Jesus is presented as a precious gift, and everyone is free to accept it or not.
John 3.16 (King James Version) :For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.King James Version (1769), domaine public — texte : eBible.org -
PDA017
Without me you can do nothing
The article explores John 15.5, stressing that Christians must depend on Jesus the Messiah in order to bear spiritual fruit. Even though achievements may occur without faith, it is by living connected to Jesus that the disciple accomplishes meaningful things.
John 15.7 (King James Version) :If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.King James Version (1769), domaine public — texte : eBible.org -
PDA018
The Gloria Funicular Disaster
The article discusses the Gloria funicular disaster in the light of a similar biblical account, stressing the need for repentance and the importance of the salvation of the soul according to the teachings of Jesus.
Luke 13.34 (King James Version) :O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!King James Version (1769), domaine public — texte : eBible.org
-
ANN001
The Gospel of Luke
The Gospel of Luke and the Acts of the Apostles form a two-volume work devoted to the origins of Christianity. Luke was not a witness…
-
ANN006
The exact date of the decree
The article analyzes the decree of Artaxerxes concerning Jerusalem, organizing the biblical calendar around the seventy prophetic weeks of Daniel, crucial for dating the life of Jesus,…
-
ANN015
The Gospel of Mark
The Gospel according to Mark holds a distinctive place among the four accounts. Its origins, composition, and the connections between Mark and the events…
-
ANN024
The Sabbath
The article examines the origin and importance of the Sabbath, one of the ten commandments, as a day of rest and worship in the Jewish tradition, based…
-
ANN026
The hour of the crucifixion
The article explores the differences in timing in the Gospels concerning the crucifixion of Jesus. The Synoptic Gospels and John give different hours, raising debates…
-
ANN027
The Last Passover Meal
The article analyzes the chronology of the last Passover according to the Gospels, emphasizing that Jesus was crucified on Friday, April 1, 33, in accordance…
-
ANN042
Travel times
This appendix examines means of travel and journey times in the first century. In Jesus' time, people travelled mainly on foot, in caravans or…
-
ANN044
The Nazirite vow
The Nazirite vow is a vow of consecration to God, derived from the Hebrew for 'to separate oneself', defined in Numbers 6. The Nazirite abstains from wine, from…
-
ANN045
The debate over the date of Jesus’ death
The article ANN045 examines the debate on the date of the death of Jesus, comparing the two main hypotheses: April 7, AD 30…
-
ANN067
The explanation of Daniel’s 70 weeks
The article deciphers Daniel's 70 weeks, contrasting the theories of Anderson and Denney for dating Jesus' crucifixion. Anderson proposes a chronology based…
-
ANN073
The resurrection of the Messiah Jesus
This article examines the resurrection of Jesus and its theological impact, discussing the predictions and reactions of the witnesses, as well as the measures taken by…
-
ANN081
The fulfilment of the prophecies
The article examines how the prophecies of the Old Testament find their fulfillment in the life of Jesus, by identifying 24 points marked by events…
-
ANN083
The family of Jesus the Messiah
This article examines the importance of the family of Jesus in the development of the early Church. It highlights the roles of his mother…
-
ANN087
The festivals noted by John
The study delves into how the Gospel of John uses the Jewish feasts to establish a precise chronology of the ministry of Jesus, in contrast to the…
-
ANN119
The eschatological discourse on the Mount of Olives
Cet article explore le discours eschatologique de Jésus sur le mont des Oliviers, discuté dans les Évangiles de Matthieu, Marc et Luc. Jésus met…