La vie de Jésus jusqu'à 12 ans 4 études
Les Évangiles : contexte et particularités des récits 1 étude
Le ministère de Jean le baptiste 14 études
- 6The ministry of John the Baptist
- 7The baptism of Jesus the Messiah
- 8The temptation of Jesus the Messiah
- 9The delegation from Jerusalem
- 10The first disciples
Le début du ministère en Galilée 5 études
De la 2ème à la 3ème fête de Pâque 12 études
- 25Testimonies confirming that of Jesus the Messiah
- 26The question of John the Baptist's disciples about fasting
- 27The parables of the new cloth and the new wine
- 28Many healings in Galilee
- 29Jesus the Messiah’s departure for other towns
De la 3ème Pâque au début de la dernière semaine 4 études
La dernière journée jusqu'à la crucifixion 1 étude
Les contradictions 6 études
- 42Jesus’ meeting with Peter?
- 43John the Baptist risen from the dead?
- 44Jesus recognised by John?
- 45John the Baptist’s doubts?
- 46Jesus' testimony?
The life of Jesus up to the age of 12
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PER002
Jesus the Messiah, the Word made flesh, and John the Baptist, the Forerunner
The article explores how the Gospel of John affirms that Jesus is the Word made flesh and is God, with John the Baptist as his Forerunner. John the apostle aims to demonstrate that Jesus, both the Messiah as king and a divine figure, fulfils Jewish messianic expectations.
John 3.25-29 (King James Version) :Then there arose a question between some of John’s disciples and the Jews about purifying.And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.John answered and said, A man can receive nothing, except it be given him from heaven.Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.King James Version (1769), domaine public — texte : eBible.org -
PER003
Announcement of the birth of John the Baptist
This article describes the announcement of John the Baptist's birth, recounted exclusively in the Gospel of Luke, highlighting the attention to historical detail and John's prophetic significance as the forerunner of Jesus.
Luke 1.5-25 (King James Version) :There was in the days of Herod, the king of Judæa, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.And it came to pass, that while he executed the priest’s office before God in the order of his course,According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.And the whole multitude of the people were praying without at the time of incense.And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.And when Zacharias saw him, he was troubled, and fear fell upon him.But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.And thou shalt have joy and gladness; and many shall rejoice at his birth.For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb.And many of the children of Israel shall he turn to the Lord their God.And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.And the people waited for Zacharias, and marvelled that he tarried so long in the temple.And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.And after those days his wife Elisabeth conceived, and hid herself five months, saying,Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.King James Version (1769), domaine public — texte : eBible.org -
PER007
The birth of John the Baptist
The article discusses the birth of John the Baptist, the son of Zechariah and Elizabeth. His birth, described as miraculous, is accompanied by prophecies and recalls ancient biblical accounts. John, whose name means "God is gracious", is announced by Gabriel and will become a forerunner of the Messiah.
Genesis 22.1-18 (King James Version) :And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.NoteBehold…: Heb. Behold meAnd he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.Notelamb: or, kidThen on the third day Abraham lifted up his eyes, and saw the place afar off.And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.And Abraham stretched forth his hand, and took the knife to slay his son.And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.NoteJehovah-jireh: that is, The Lord will see, or, provideAnd he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the LORD it shall be seen.And the angel of the LORD called unto Abraham out of heaven the second time,Noteshore: Heb. lipAnd said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.King James Version (1769), domaine public — texte : eBible.org -
En complément
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ANN003
The birth and ministry of John the Baptist
Cette annexe étudie la naissance et le ministère de Jean le Baptiste à partir de l'Évangile de Luc. Elle présente ses parents Zacharie et…
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ANN003
The birth and ministry of John the Baptist
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PER008
Zechariah's praise at the birth of his son John
The article explores Zechariah's praise at John's birth, inspired by the Holy Spirit, and looks ahead to John's role as the forerunner of Jesus, the Messiah. Taking place in Ein Karem, these events reveal the divine plan that Zechariah and Mary see unfolding.
Daniel 9.24-27 (King James Version) :Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.King James Version (1769), domaine public — texte : eBible.org
The Gospels: context and distinctive features of the accounts
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CHR006
The “next days” noted by John
The article analyzes the time markers in the Gospel of John to establish a chronology of the beginning of Jesus’ ministry, while seeking to harmonize these accounts with those of the Synoptics.
Luke 4.1-13 (King James Version) :And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.If thou therefore wilt worship me, all shall be thine.And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:For it is written, He shall give his angels charge over thee, to keep thee:And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.And when the devil had ended all the temptation, he departed from him for a season.King James Version (1769), domaine public — texte : eBible.org
The ministry of John the Baptist
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PER029
The ministry of John the Baptist
The article examines John the Baptist's role in preparing for Jesus' coming. Appearing in Matthew, Mark and Luke, John baptises and preaches in the Judean wilderness. Regarded as Christ's forerunner, he never claimed to be the Messiah. His teachings prepared the people to welcome Jesus, the royal Messiah.
Isaiah 40.3 (King James Version) :The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.Notestraight: or, a straight placeNoteplain: or, a plain placeKing James Version (1769), domaine public — texte : eBible.org -
PER030
The baptism of Jesus the Messiah
The article describes Jesus’ baptism by John the Baptist, a significant event marking the beginning of Jesus’ messianic ministry. Taking place at Bethany beyond the Jordan, this baptism expresses the continuity between John’s and Jesus’ work, symbolising their spiritual mission. The Trinity is manifested during this act, highlighting its theological importance and its example for future generations.
John 1.32-34 (King James Version) :And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.And I saw, and bare record that this is the Son of God.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.
Luke 4.1-13 (King James Version) :And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.If thou therefore wilt worship me, all shall be thine.And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:For it is written, He shall give his angels charge over thee, to keep thee:And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.And when the devil had ended all the temptation, he departed from him for a season.King James Version (1769), domaine public — texte : eBible.org -
PER032
The delegation from Jerusalem
The article explores John the Baptist's meeting with the Sanhedrin's representatives at Bethany, highlighting his renown and the authorities' messianic expectations. John is questioned about his messianic role despite performing no miracles, revealing the Pharisees' expectations of a royal and priestly messiah. The analysis reconciles differing Gospel accounts.
John 10.41 (King James Version) :And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.King James Version (1769), domaine public — texte : eBible.org -
PER033
The first disciples
The article examines Jesus’ first meeting with his earliest disciples, reported only by John. Andrew and John recognise Jesus as the Messiah and decide to follow him. A significant moment is Jesus’ transformation of Simon Peter’s identity, marking their commitment. This account offers a unique perspective absent from the Synoptic Gospels.
John 1.35-42 (King James Version) :Again the next day after John stood, and two of his disciples;And looking upon Jesus as he walked, he saith, Behold the Lamb of God!And the two disciples heard him speak, and they followed Jesus.Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother.He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.King James Version (1769), domaine public — texte : eBible.org -
PER034
The encounter with Philip
PER034 recounts Jesus’ meeting with Philip, reported only by John (Jn 1:43–46), at Bethany beyond the Jordan on 6 October 29. Philip, formerly a disciple of John the Baptist like Andrew, John and Simon Peter, becomes Jesus’ fourth disciple. The article explores these disciples’ natural transition to the Messiah, with John the Baptist understanding himself as a forerunner rather than a rival teacher.
John 1.43-46 (King James Version) :The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.Now Philip was of Bethsaida, the city of Andrew and Peter.Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.King James Version (1769), domaine public — texte : eBible.org -
PER035
Jesus the Messiah’s encounter with Nathanael
Pericope 35 studies the meeting between Jesus and Nathanael, unique to John’s Gospel (John 1:47–51), dated to 23 November 29 at Nazareth. Jesus demonstrates supernatural knowledge of Nathanael, who becomes the first to confess him publicly as the Son of God and King of Israel. Identified with Bartholomew and originally from Cana, Nathanael is connected with the wedding at Cana that follows in John’s narrative.
John 21.2 (King James Version) :There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.King James Version (1769), domaine public — texte : eBible.org -
PER036
The wedding at Cana
The wedding at Cana (John 2:1–11) constitutes Jesus’ first sign: he turns water into wine at a wedding in Cana in Galilee, in November 29. Only John reports this episode. The article explores possible reasons for Jesus’ family’s presence, tentatively identifies Nathanael as the bridegroom, and emphasises that this miracle strengthens the disciples’ faith by revealing the Messiah’s glory.
John 2.1-11 (King James Version) :And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:And both Jesus was called, and his disciples, to the marriage.And when they wanted wine, the mother of Jesus saith unto him, They have no wine.Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.His mother saith unto the servants, Whatsoever he saith unto you, do it.And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.King James Version (1769), domaine public — texte : eBible.org -
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 1.44 (King James Version) :Now Philip was of Bethsaida, the city of Andrew and Peter.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 -
PER040
The results in Jerusalem
Pericope 40 analyses the results of Jesus’ first preaching in Jerusalem during Passover in the year 30, according to John 2:23–25. Although many believed because of the miracles, Jesus remains reserved about this superficial faith, based on spectacle rather than sincere repentance. John emphasises Jesus’ divine ability to know the human heart. The article identifies two key points: the extended stay in Jerusalem and the divine nature of the Messiah’s discernment.
John 2.23-25 (King James Version) :Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.But Jesus did not commit himself unto them, because he knew all men,And needed not that any should testify of man: for he knew what was in man.King James Version (1769), domaine public — texte : eBible.org -
PER042
The return to Aenon south of Galilee
This article explores Jesus’ return to Aenon after Passover, highlighting the complementary ministries of Jesus and John the Baptist. John, the only evangelist to document this phase, emphasises the relationship between their ministries. Through this episode, the article shows that their roles were harmonious rather than competitive, each playing an essential part in the divine plan.
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 -
PER043
Conflicts between the disciples
The article ‘PER043 - Conflicts between the disciples’ explores the rivalry between John the Baptist’s disciples and Jesus’ disciples. At this key period at the beginning of Jesus’ ministry in Judea, some of John’s disciples begin following Jesus, causing tensions. John the Baptist emphasises his transitional role and Jesus’ messianic nature, with the events probably taking place at Aenon in Judea.
John 3.25-36 (King James Version) :Then there arose a question between some of John’s disciples and the Jews about purifying.And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.John answered and said, A man can receive nothing, except it be given him from heaven.Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.He must increase, but I must decrease.He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.He that hath received his testimony hath set to his seal that God is true.For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.The Father loveth the Son, and hath given all things into his hand.He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.King James Version (1769), domaine public — texte : eBible.org -
PER044
John the Baptist’s arrest
The article explores John the Baptist’s arrest by Herod Antipas, illustrating a major transition from John’s ministry to that of Jesus as the sole acknowledged Messiah. The event, probably in AD 30, is a crucial turning point in the religious context of the time, highlighted by references to the Gospels of Matthew, Mark, Luke and John.
Mark 1.14-15 (King James Version) :Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
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PER045
From Judea to Galilee
Jesus leaves Judea for Galilee after John’s arrest, not out of fear but to begin his ministry fully. This marks a transition towards Galilee, where he receives a more favourable welcome.
Matthew 4.12 (King James Version) :Now when Jesus had heard that John was cast into prison, he departed into Galilee;King James Version (1769), domaine public — texte : eBible.org -
PER048
The return to Galilee
The article describes Jesus’ return to Galilee, drawing on the Gospels and key locations such as Capernaum and Nazareth. It explains how these journeys marked the beginning of a more strategic and influential ministry.
John 4.43-45 (King James Version) :Now after two days he departed thence, and went into Galilee.For Jesus himself testified, that a prophet hath no honour in his own country.Then when he was come into Galilee, the Galilæans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.King James Version (1769), domaine public — texte : eBible.org -
PER052
The beginning of the preaching in Galilee
Pericope PER052 marks the official beginning of Jesus’ preaching in Galilee after John the Baptist’s arrest. Matthew emphasises continuity between John’s message and Jesus’ message, both calling for repentance. This decisive turning point, placed in Capernaum around February–March 31, confirms the fulfilment of messianic prophecies and Jesus’ full entry into his public ministry.
Matthew 4.17 (King James Version) :From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.King James Version (1769), domaine public — texte : eBible.org -
PER066
The calling of another disciple, Matthew
The article examines Jesus' calling of Matthew, highlighting his unique role among the disciples as the future writer of the Gospel. Matthew leaves his work as a tax collector to follow Christ after having known him previously, probably through John the Baptist. This calling is significant because it makes Matthew a crucial spokesman for the apostles.
Acts 1.21-22 (King James Version) :Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.King James Version (1769), domaine public — texte : eBible.org -
PER068
A question about associating with sinners
The article analyses the Pharisees' criticism of Jesus concerning his tolerance towards sinners, illustrating their attempts to discredit him as his popularity grows.
Matthew 9.11-13 (King James Version) :And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER072
Testimonies confirming that of Jesus the Messiah
The article discusses the testimonies confirming that Jesus is the Messiah, notably those of John the Baptist and the divine miracles, in John's tradition. The setting is Jerusalem after Passover in March AD 31. Jesus criticises the religious authorities who do not recognise him and invokes Moses as a precursor. Some, such as Nicodemus, will convert.
Numbers 24.17 (King James Version) :I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.King James Version (1769), domaine public — texte : eBible.org -
PER074
The question of John the Baptist's disciples about fasting
This article explores the question about fasting asked by John the Baptist's disciples and Jesus' reply, highlighting the transition from traditional Judaism to a personal relationship with God that is distinctive in Christianity.
Luke 5.33-35 (King James Version) :And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.King James Version (1769), domaine public — texte : eBible.org -
PER075
The parables of the new cloth and the new wine
The parables of the new cloth and the new wine illustrate the radical break between Judaism and Christianity. Spoken by Jesus in reply to John the Baptist's disciples about fasting, they affirm that the old and the new cannot be mixed. The change required is a complete transformation rather than a reform, inviting each person to choose the Teacher they will follow.
Luke 5.36-39 (King James Version) :And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.But new wine must be put into new bottles; and both are preserved.No man also having drunk old wine straightway desireth new: for he saith, The old is better.King James Version (1769), domaine public — texte : eBible.org -
PER079
Many healings in Galilee
Pericope 79 recounts the many healings Jesus performed in Galilee, around Capernaum, in AD 31. Faced with crowds from all over Israel, Jesus heals the sick and proclaims salvation, asking for discretion. Matthew connects these events with the prophecy of Isaiah 42:1–4 and sees a Trinitarian revelation in them. His growing fame contrasts with the increasing opposition of the Pharisees, jealous of his influence on the people.
Mark 3.7-12 (King James Version) :But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judæa,And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.And he straitly charged them that they should not make him known.King James Version (1769), domaine public — texte : eBible.org -
PER112
Jesus the Messiah’s departure for other towns
Pericope 112 analyses Jesus’ departure on a journey through the towns and villages of Galilee (Mt 11.1), dated to May–June AD31. Unlike John the Baptist, who remained in one place, Jesus actively travelled throughout the region to proclaim the Kingdom of Heaven, guided by the Holy Spirit, so as to reach even the poorest, who could not travel to him.
Matthew 11.1 (King James Version) :And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.King James Version (1769), domaine public — texte : eBible.org -
PER113
John the Baptist’s question
Imprisoned, John the Baptist sends his disciples to ask Jesus whether he is indeed the awaited Messiah. Jesus answers through his deeds—healings, resurrections and proclamation to the poor—drawing on Isaiah 35.5. The article analyses the divergence between the two ministries, Matthew’s editorial reasoning and the powerful Christological implication in the prophetic reference: Jesus is God coming to save his people (Isa 35.4).
Matthew 8.1-4 (King James Version) :When he was come down from the mountain, great multitudes followed him.And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.King James Version (1769), domaine public — texte : eBible.org -
PER114
The praise of John the Baptist
Jesus pays tribute to John the Baptist in Capernaum (May–June AD31), according to Matthew 11.7-19 and Luke 7.24-35. Without seeking to recruit his disciples, he affirms John’s prophetic greatness, identifies him as the Elijah foretold by Malachi and signals the end of the old covenant. He contrasts the Kingdom of God with the kingdom built by the Pharisees according to their own rules.
Luke 7.24-35 (King James Version) :And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings’ courts.But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!But wisdom is justified of all her children.King James Version (1769), domaine public — texte : eBible.org -
PER115
Jesus the Messiah rebukes several towns
Jesus rebukes the towns of Chorazin, Bethsaida and Capernaum for their failure to repent despite the many miracles performed in them. He compares them unfavourably with the pagan cities of Tyre, Sidon and even Sodom, declaring that those cities would have repented. This passage emphasises responsibility in proportion to the revelation received and the eternal stakes of rejecting the Gospel.
Matthew 8.14-15 (King James Version) :And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever.And he touched her hand, and the fever left her: and she arose, and ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
PER156
The healing of two blind men
The healing of two blind men at Capernaum, reported only by Matthew (Mt 9.27-31), illustrates messianic faith: the two men recognize Jesus as ‘Son of David’. Jesus heals them according to their faith and asks them to keep silent, wishing to direct the crowds toward eternal salvation rather than toward physical healings. This account prepares Jesus’ answer to John the Baptist in Matthew 11.5.
Matthew 20.29-34 (King James Version) :And as they departed from Jericho, a great multitude followed him.And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David.And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David.And Jesus stood still, and called them, and said, What will ye that I shall do unto you?They say unto him, Lord, that our eyes may be opened.So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.King James Version (1769), domaine public — texte : eBible.org -
PER163
Death of John the Baptist
Pericope 163 analyzes Herod Antipas's reaction to the fame of Jesus, whom he identifies with John the Baptist risen from the dead. Through a synoptic comparison of Matthew 14.1-2, Mark 6.14-16 and Luke 9.7-9, the article explores the convergences and differences between the three accounts, the political context in Galilee in March AD 32, and the weight of Herod's guilt after the murder of John the Baptist.
Mark 6.14-16 (King James Version) :And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.King James Version (1769), domaine public — texte : eBible.org -
PER164
Recalling the arrest of John the Baptist
Pericope PER164 recalls the circumstances of John the Baptist's arrest, as recounted by Matthew (14.3-5) and Mark (6.17-20). John was imprisoned for publicly denouncing the unlawful marriage of Herod Antipas to Herodias, the former wife of his brother. Mark offers a nuanced portrait of Herod, ambivalent and fascinated by John, whereas Matthew stresses his fear of the crowd. It is Herodias who pushes for the prophet's death; he was held at Machaerus in March AD 32.
Deuteronomy 24.1-4 (King James Version) :When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.Notesome…: Heb. matter of nakednessNotedivorcement: Heb. cutting offAnd when she is departed out of his house, she may go and be another man’s wife.And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife;Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.King James Version (1769), domaine public — texte : eBible.org -
PER165
Reminder of the circumstances of the murder of John the Baptist
Pericope 165 analyzes the circumstances of the murder of John the Baptist according to Matthew (14.6-12) and Mark (6.21-29). In Galilee, in March AD 32, Herod Antipas yields to the manipulation of Herodias through Salome's dance and has the prophet beheaded. The article highlights the parallel between the martyrdom of John and that of Jesus, two messianic figures unjustly condemned and laid in a tomb.
Mark 6.21-29 (King James Version) :And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her.And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER207
The disagreement between the Master and his brothers
John 7.3-9 recounts the tension between Jesus and his brothers before the Feast of Sukkot (October AD 32). Not understanding the messianic mission, they urge him to show himself publicly in Jerusalem. Jesus chooses caution, aware of the risk of arrest. Mary keeps in the background. This episode, found only in John, illustrates the family's incomprehension of the divine nature of Jesus, as the conversion of his brothers takes place only after the resurrection.
John 7.6 (King James Version) :Then Jesus said unto them, My time is not yet come: but your time is alway ready.King James Version (1769), domaine public — texte : eBible.org -
PER208
Departure for Jerusalem and final departure from Galilee
PER208 describes the final departure of Jesus and his disciples from Galilee on October 3, AD 32, on their way to Jerusalem for the Feast of Sukkot. Following Luke's account, they pass through Samaria rather than taking the usual route along the Jordan. They arrive on Friday evening, October 8, teach on the Temple Mount, and Jesus gives his discourse on water at Hoshana Rabbah on October 13. The group will remain in the Jerusalem region for six months, until the Passover of April 1, AD 33.
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 -
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 -
PER242
The Curiosity of the People and the Jealousy of the Religious Leaders
The article explores how the people, welcoming Jesus’ message, contrast with the jealousy and opposition of the religious authorities. The Pharisees, fearing the loss of their influence, were often antagonistic, despite Jesus’ openness and compassion toward the marginalized and sinners.
Luke 15.1-2 (King James Version) :Then drew near unto him all the publicans and sinners for to hear him.And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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PER343
Presentation to “king” Antipas
Jesus is sent by Pilate before Herod Antipas, tetrarch of Galilee, who is in Jerusalem. Fascinated by the spectacular, Herod hopes for a miracle but meets with Jesus’ total silence. Offended, he mocks him, puts a splendid robe on him and sends him back to Pilate. Ironically, this episode reconciles Pilate and Herod. Only Luke reports this appearance (Luke 23.6-12), which took place around 7:30 a.m. on the Friday morning of the Passion.
Luke 9.7-9 (King James Version) :Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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CTD013
Jesus’ meeting with Peter?
L'article CTD013 répond à une objection classique : où Jésus a-t-il rencontré Pierre et André pour la première fois ? Matthieu situe la rencontre en Galilée, Jean sur les bords du Jourdain. L'article démontre qu'il s'agit de deux étapes distinctes : une première rencontre en Judée (Jean), puis un appel définitif en Galilée (Matthieu). Les deux récits sont complémentaires, non contradictoires, et illustrent la progression graduelle de la vocation des disciples.
Matthew 4.18-22 (King James Version) :And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.And he saith unto them, Follow me, and I will make you fishers of men.And they straightway left their nets, and followed him.And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.And they immediately left the ship and their father, and followed him.King James Version (1769), domaine public — texte : eBible.org -
CTD016
John the Baptist risen from the dead?
L'article CTD016 examine la prétendue contradiction entre Matthieu 14.2, Marc 6.14 et Luc 9.7-9 concernant l'opinion d'Hérode Antipas sur Jésus. Luc présente Hérode dans l'incertitude, tandis que Matthieu et Marc rapportent sa déclaration privée assimilant Jésus à Jean le Baptiste ressuscité. L'auteur démontre qu'il n'y a pas de contradiction mais une complémentarité narrative, expliquée par les contraintes éditoriales du premier siècle.
Mark 6.14 (King James Version) :And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.King James Version (1769), domaine public — texte : eBible.org -
CTD017
Jesus recognised by John?
L'article explore la question de la reconnaissance de Jésus par Jean le Baptiste, en confrontant les récits de Matthieu et de Jean, qui semblent contradictoires mais sont en réalité complémentaires.
Luke 1.36 (King James Version) :And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.King James Version (1769), domaine public — texte : eBible.org -
CTD018
John the Baptist’s doubts?
L'article explore la prétendue contradiction entre les évangiles de Jean et Matthieu concernant la reconnaissance par Jean le Baptiste de Jésus comme le Messie. Il conclut qu'il ne s'agit pas d'une contradiction, mais d'une évolution de compréhension face à des attentes messianiques non comblées.
John 1.32-34 (King James Version) :And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.And I saw, and bare record that this is the Son of God.King James Version (1769), domaine public — texte : eBible.org -
CTD019
Jesus' testimony?
L'article 'CTD019 - Le témoignage de Jésus ?' analyse une prétendue contradiction dans l'Évangile de Jean concernant le témoignage de Jésus. Jésus reconnaît les normes juridiques humaines mais souligne la vérité divine de son identité. En Jean 5,31, il s'aligne sur les critères humains de véracité, tandis qu'en Jean 8,14, il affirme la validité de son témoignage divin.
John 8.12 (King James Version) :Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.King James Version (1769), domaine public — texte : eBible.org -
CTD059
This is my Son
Cet article explore la perception et l'adresse de la voix divine lors du baptême de Jésus, comparant les Évangiles de Matthieu, Marc, Luc et Jean. Chaque auteur propose une vue unique qui enrichit l'événement, suggérant non des contradictions mais des perspectives complémentaires.
Luke 3.21-22 (King James Version) :Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.King James Version (1769), domaine public — texte : eBible.org
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ANN002
The Gospel of John
L’Évangile selon Jean se distingue des trois autres, dits synoptiques, par son style et sa profondeur théologique. Écrit par l’apôtre Jean, fils de Zébédée,…
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ANN004
The date of birth of Jesus the Messiah
L'article propose une date de naissance pour Jésus basée sur une analyse des prophéties de Daniel et de l'histoire. La crucifixion aurait eu lieu…
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ANN017
The Baptisms
L'article examine les différents baptêmes du Nouveau Testament, de Jean le Baptiste à Jésus et Paul. Il met en lumière comment chaque baptême marque…
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ANN029
The conflict between John’s and Jesus’ followers
L'article aborde les tensions entre les disciples de Jean le Baptiste et de Jésus, deux figures bibliques centrales, en mettant en avant leurs ministères…
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ANN044
The Nazirite vow
Le Naziréat est un vœu de consécration à Dieu, issu de l'hébreu 'se séparer', défini dans Nombres 6. Le nazir s'abstient de vin, de…
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ANN063
Aenon and Bethany beyond the Jordan
Cet article explore Béthanie et Enon, lieux de baptêmes importants dans les Évangiles selon Jean, tandis que des hypothèses modernes tentent de localiser ces…
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ANN064
The “next days” noted by John
L'article examine la chronologie des événements liés au baptême de Jésus dans l'évangile de Jean, distincte des Évangiles synoptiques. Il cherche à harmoniser ces…
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ANN070
The temptation of Jesus the Messiah
Cet article explore la tentation de Jésus, son jeûne de 40 jours et les récits évangéliques de cette période en Judée. Les Évangiles synoptiques…
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ANN083
The family of Jesus the Messiah
Cet article examine l'importance de la famille de Jésus dans le développement de l'Église primitive. Il met en avant les rôles de sa mère…
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ANN103
Repentance
Ce WordPress se concentre sur 'ANN103 - La repentance', examinant le mot 'repentance' sous ses origines latine et grecque. Il souligne l’importance de la…