The life of Jesus up to the age of 12 3 studies
The beginning of the ministry in Galilee 2 studies
From the second to the third Passover festival 14 studies
- 6The Pharisees plan to murder Jesus the Messiah
- 7The gathering of the disciples and the crowd
- 8The Sermon on the Mount (1): the Beatitudes
- 9The Sermon on the Mount (5), the Messiah Jesus' relationship with the law
- 10The praise of John the Baptist
From the 3rd Passover to the start of the final week 9 studies
- 20Parable of the lost sheep
- 21The return of the 70 disciples
- 22The parable of the persistent friend
- 23The mustard seed and the leaven
- 24Teachings of the Messiah Jesus on the road to Jerusalem
Jesus’ ministry: callings, miracles and teachings 1 study
The last week before the arrest 2 studies
The last day up to the crucifixion 2 studies
Contradictions 6 studies
- 34The colt and the donkey?
- 35John the Baptist risen from the dead?
- 36The field of blood?
- 37How many times did Jesus withdraw from his disciples to pray?
- 38What does the centurion say when Jesus dies?
Peter's Ministry 21 studies
- 40The Acts of the Apostles
- 41The Introduction to Luke
- 42The Apostles' Conversation with Jesus
- 43The Ascension of Jesus
- 44The Fulfillment of the Promise
Miracles 1 study
Historical notes 1 study
The life of Jesus up to the age of 12
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PER001
Why and how did Luke write his Gospel?
This article details Luke’s reasons and method for writing his Gospel, highlighting his careful, historical approach to compiling reliable accounts of the life of Jesus.
Luke 1.1-4 (King James Version) :Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,That thou mightest know the certainty of those things, wherein thou hast been instructed.King James Version (1769), domaine public — texte : eBible.org -
Supplementary material
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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…
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ANN001
The Gospel of Luke
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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 -
PER011
The first census of Quirinius
This article explores the controversial census of Quirinius, mentioned only by Luke, which supposedly took place in -2 BC, with no tangible evidence available. Luke is said to have checked his contemporary sources, lending credibility to his account, although the event's historicity remains debated.
Luke 2.1-2 (King James Version) :And it came to pass in those days, that there went out a decree from Cæsar Augustus, that all the world should be taxed.(And this taxing was first made when Cyrenius was governor of Syria.)King James Version (1769), domaine public — texte : eBible.org
The beginning of the ministry in Galilee
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PER049
Arrival in Capernaum in Galilee
The article explores Jesus’ ministry in Capernaum, his base in Galilee, frequently mentioned in the Gospels. The town, where several disciples lived, served as the base for his Gospel activities.
John 6.24-71 (King James Version) :When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.Then said they unto him, What shall we do, that we might work the works of God?Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.For the bread of God is he which cometh down from heaven, and giveth life unto the world.Then said they unto him, Lord, evermore give us this bread.And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.But I said unto you, That ye also have seen me, and believe not.All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.For I came down from heaven, not to do mine own will, but the will of him that sent me.And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.The Jews then murmured at him, because he said, I am the bread which came down from heaven.And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?Jesus therefore answered and said unto them, Murmur not among yourselves.No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.Not that any man hath seen the Father, save he which is of God, he hath seen the Father.Verily, verily, I say unto you, He that believeth on me hath everlasting life.I am that bread of life.Your fathers did eat manna in the wilderness, and are dead.This is the bread which cometh down from heaven, that a man may eat thereof, and not die.I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.For my flesh is meat indeed, and my blood is drink indeed.He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.These things said he in the synagogue, as he taught in Capernaum.Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?What and if ye shall see the Son of man ascend up where he was before?It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.From that time many of his disciples went back, and walked no more with him.Then said Jesus unto the twelve, Will ye also go away?Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.And we believe and are sure that thou art that Christ, the Son of the living God.Jesus answered them, Have not I chosen you twelve, and one of you is a devil?He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.King James Version (1769), domaine public — texte : eBible.org -
PER061
The disciple's dedication
The article explores the dedication of Jesus' disciples, examining the Gospels of Matthew and Luke. It discusses the challenges and trials involved in choosing to follow Jesus, the Messiah's spiritual discernment, and the disciples' family obligations. Set in Galilee, it highlights the impact of Jesus' innovative ministry.
Acts 1.21 (King James Version) :Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,King James Version (1769), domaine public — texte : eBible.org
From the second to the third Passover festival
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PER078
The Pharisees plan to murder Jesus the Messiah
Pericope 78 recounts the Pharisees' decision to murder Jesus the Messiah following the healing of the man with the paralysed hand on a Sabbath. In AD 31, in Capernaum, a clear divide separates the hostile religious authorities from the admiring people. Dissenting voices such as Nicodemus and Gamaliel testify to internal opposition within the Sanhedrin. Despite this plot, Jesus resolutely continues his ministry.
Luke 6.11 (King James Version) :And they were filled with madness; and communed one with another what they might do to Jesus.King James Version (1769), domaine public — texte : eBible.org -
PER084
The gathering of the disciples and the crowd
The article addresses the gathering of the disciples and the crowd in Galilee, where Jesus delivers his Sermon on the Mount after choosing the twelve apostles. The crowd is drawn mainly by miraculous healings, but this moment is also essential for teaching Jesus' message. Luke and Matthew offer two complementary perspectives on this event.
Matthew 5.1-2 (King James Version) :And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:And he opened his mouth, and taught them, saying,King James Version (1769), domaine public — texte : eBible.org -
PER085
The Sermon on the Mount (1): the Beatitudes
The article analyses the Sermon on the Mount, highlighting differences between Matthew's and Luke's versions. It explains how these teachings of Jesus, addressed mainly to the disciples, were often repeated and compiled. Particular emphasis is placed on the Beatitudes and their spiritual significance.
Matthew 5.2-12 (King James Version) :And he opened his mouth, and taught them, saying,Blessed are the poor in spirit: for theirs is the kingdom of heaven.Blessed are they that mourn: for they shall be comforted.Blessed are the meek: for they shall inherit the earth.Blessed are they which do hunger and thirst after righteousness: for they shall be filled.Blessed are the merciful: for they shall obtain mercy.Blessed are the pure in heart: for they shall see God.Blessed are the peacemakers: for they shall be called the children of God.Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.King James Version (1769), domaine public — texte : eBible.org -
PER089
The Sermon on the Mount (5), the Messiah Jesus' relationship with the law
The fifth part of the Sermon on the Mount, this article analyses Jesus' relationship with Mosaic law on the basis of Matthew 5:17–20. Jesus states that he came to fulfil the law fully according to God's original purpose rather than abolish it. He distinguishes Moses' authentic law from the religious traditions added by scribes and Pharisees and warns that their institutionalised righteousness does not lead to the kingdom of heaven.
Matthew 5.17-20 (King James Version) :Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.King James Version (1769), domaine public — texte : eBible.org -
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.
Malachi 3.1 (King James Version) :Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.Noteformer: or, ancientNoteoppress: or, defraudKing James Version (1769), domaine public — texte : eBible.org -
PER118
Jesus the Messiah, with his disciples, proclaims the Kingdom of God
The article explores how Jesus proclaimed the Kingdom of God with his disciples, highlighting the importance of the women who supported these missions and the distinction between preaching and proclaiming according to Luke.
Mark 15.40-41 (King James Version) :There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.King James Version (1769), domaine public — texte : eBible.org -
PER133
Parable and warning about the return of Jesus the Messiah
The article examines a parable about the return of the Messiah Jesus, emphasizing the disciples' readiness and watchfulness. Through Luke, Matthew, and Mark, it explores the need for a spiritually oriented life in the face of uncertainty about the time of the Messiah's return.
Matthew 24.36-44 (King James Version) :But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.But as the days of Noe were, so shall also the coming of the Son of man be.For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.Then shall two be in the field; the one shall be taken, and the other left.Two women shall be grinding at the mill; the one shall be taken, and the other left.Watch therefore: for ye know not what hour your Lord doth come.But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.King James Version (1769), domaine public — texte : eBible.org -
PER136
The Messiah Jesus as a cause of divisions
The article examines how Jesus' teachings create divisions, according to the Gospels. The central message is that following Jesus can lead to personal and spiritual conflicts, but offers a unique opportunity for salvation.
Luke 12.49-59 (King James Version) :I am come to send fire on the earth; and what will I, if it be already kindled?But I have a baptism to be baptized with; and how am I straitened till it be accomplished!Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:For from henceforth there shall be five in one house divided, three against two, and two against three.The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is.And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass.Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?Yea, and why even of yourselves judge ye not what is right?When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.King James Version (1769), domaine public — texte : eBible.org -
PER143
The parable of the mustard seed
The parable of the mustard seed (Mt 13.31-32; Mk 4.30-32; Lk 13.18-19) illustrates the Kingdom of God through a tiny seed becoming a large tree. Delivered near Capernaum in AD 31, it teaches that the Kingdom begins humbly but experiences extraordinary growth, offering refuge and welcome to all. It calls for faith, patience, and trust in God for spiritual growth.
Matthew 13.31-32 (King James Version) :Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.King James Version (1769), domaine public — texte : eBible.org -
PER145
The parable of the leaven
The parable of the leaven (Mt 13.33-35; Lk 13.20-21) illustrates the quiet but powerful growth of the kingdom of God. Just as leaven transforms all the dough, the kingdom works gradually in people's hearts. Matthew links this teaching to the fulfillment of Psalm 78.2. Every believer is called to play an active role in this spread. Delivered near Capernaum around November–December 31, it is the fourth parable in the great discourse of Matthew 13.
Luke 13.20-21 (King James Version) :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 -
PER151
Jesus the Messiah stills the storm
After an intense day of teaching, Jesus crosses Lake Tiberias with his disciples. A violent storm breaks out, threatening to sink the boat. Awakened by his panicking disciples, Jesus commands the elements to be silent, and a great calm immediately settles in. This episode, reported by Matthew, Mark and Luke, reveals Jesus’ divine authority over nature and teaches the importance of unshakable faith even in the midst of trials.
Luke 8.22-25 (King James Version) :Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.King James Version (1769), domaine public — texte : eBible.org -
PER154
The healing of the woman with bleeding
Pericope 154 recounts the healing of a woman who had suffered from bleeding for twelve years, as reported by Matthew, Mark and Luke. In Capernaum, she discreetly touches the garment of Jesus on his way to Jairus' house. Healed instantly, she is publicly acknowledged by Jesus, who declares: 'Your faith has saved you.' The article compares the three Synoptic accounts and explores the theological, christological and social significance of this miracle of faith.
Luke 8.43-48 (King James Version) :And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.King James Version (1769), domaine public — texte : eBible.org -
PER162
Sending out the twelve apostles
Pericope 162 recounts Jesus sending out the twelve apostles in Galilee, a few weeks before Passover (March AD 32). Reported by Matthew (10.1-15), Mark (6.6-13) and Luke (9.1-6), this episode shows the disciples sent out two by two to preach the kingdom, heal and cast out demons. Each evangelist brings his own perspective to the travel instructions and the nature of the mission.
Matthew 10.1-15 (King James Version) :And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;Simon the Canaanite, and Judas Iscariot, who also betrayed him.These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:But go rather to the lost sheep of the house of Israel.And as ye go, preach, saying, The kingdom of heaven is at hand.Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.Provide neither gold, nor silver, nor brass in your purses,Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.And when ye come into an house, salute it.And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.King James Version (1769), domaine public — texte : eBible.org -
PER166
The return of the apostles
After their evangelistic mission in Galilee, the apostles return to Jesus and report to him on their activity. Mark stresses their exhaustion and their need for rest in a desolate place, while Luke specifies that the retreat takes place toward Bethsaida. This pericope highlights Jesus' compassion for his disciples, the importance of rest in ministry, and the practice of apostolic accountability. The event takes place in Galilee in March AD 32.
Luke 9.10 (King James Version) :And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
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PER202
Parable of the lost sheep
The parable of the lost sheep (Mt 18.10-14; Lk 15.3-7) is taught by Jesus at Capernaum in September AD 32, shortly before his final departure from Galilee. Matthew emphasizes the protection of the ‘little ones’ and the divine will not to lose any of them, whereas Luke stresses the heavenly joy over the repentant sinner. The figure of the shepherd points to the messianic mission of Jesus, the good shepherd who prepares his disciples for his absence by promising them a spiritual guide.
Matthew 18.10-14 (King James Version) :Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.For the Son of man is come to save that which was lost.How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.King James Version (1769), domaine public — texte : eBible.org -
PER221
The return of the 70 disciples
The return of the seventy disciples (Luke 10.17-24) illustrates their amazement after their mission. Jesus refocuses them on what is essential: rejoicing that their names are written in heaven. He proclaims divine sovereignty in revelation, granted to the humble rather than to the wise. The declaration of verse 22 affirms the unique intimacy of the Father and the Son, making Jesus the only mediator of divine knowledge. Luke thus underlines the continuity of the gospel work.
Luke 10.17-24 (King James Version) :And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.And he said unto them, I beheld Satan as lightning fall from heaven.Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see:For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.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.
Matthew 7.7-11 (King James Version) :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.Or what man is there of you, whom if his son ask bread, will he give him a stone?Or if he ask a fish, will he give him a serpent?If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask 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 13.20-21 (King James Version) :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 13.24 (King James Version) :Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.King James Version (1769), domaine public — texte : eBible.org -
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 -
PER239
The Parable of the Tower
The parable of the tower (Luke 14.28-30), transmitted only by Luke, is part of a discourse of Jesus on the cost of discipleship. Through the image of a builder who calculates his resources before building, Jesus invites his disciples to a considered, clear-sighted and persevering commitment, warning against a superficial or emotional faith without spiritual maturity.
Luke 14.29 (King James Version) :Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,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 -
PER251
The spiritual aspect of the kingdom
The article explores Luke’s account of the kingdom of God, highlighting a question the Pharisees put to Jesus about its coming. Contrary to a conditional reading, the Greek text indicates a question in the present tense. Jesus explains that the kingdom is established quietly and is perceptible only to the spiritually receptive.
Luke 17.20-21 (King James Version) :And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.King James Version (1769), domaine public — texte : eBible.org
Jesus’ ministry: callings, miracles and teachings
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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.
Matthew 24.32-35 (King James Version) :Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:So likewise ye, when ye shall see all these things, know that it is near, even at the doors.Verily I say unto you, This generation shall not pass, till all these things be fulfilled.Heaven and earth shall pass away, but my words shall not pass away.King James Version (1769), domaine public — texte : eBible.org
The last week before the arrest
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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.
Mark 11.4-11 (King James Version) :And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.And certain of them that stood there said unto them, What do ye, loosing the colt?And they said unto them even as Jesus had commanded: and they let them go.And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.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 22.1-14 (King James Version) :And Jesus answered and spake unto them again by parables, and said,The kingdom of heaven is like unto a certain king, which made a marriage for his son,And sent forth his servants to call them that were bidden to the wedding: and they would not come.Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.But they made light of it, and went their ways, one to his farm, another to his merchandise:And the remnant took his servants, and entreated them spitefully, and slew them.But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.And when the king came in to see the guests, he saw there a man which had not on a wedding garment:And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.For many are called, but few are chosen.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
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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.
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 -
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.
Exodus 10.21-23 (King James Version) :And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.Noteeven…: Heb. that one may feel darknessAnd Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.King James Version (1769), domaine public — texte : eBible.org
Contradictions
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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.
Mark 11.7 (King James Version) :And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.King James Version (1769), domaine public — texte : eBible.org -
CTD016
John the Baptist risen from the dead?
Article CTD016 examines the alleged contradiction between Matthew 14.2, Mark 6.14 and Luke 9.7-9 concerning Herod Antipas' opinion of Jesus. Luke portrays Herod as uncertain, while Matthew and Mark report his private statement identifying Jesus with John the Baptist raised from the dead. The author demonstrates that there is no contradiction but a complementary narrative, explained by the publishing constraints of the first century.
Matthew 14.1-2 (King James Version) :At that time Herod the tetrarch heard of the fame of Jesus,And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.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.
Acts 1.19 (King James Version) :And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.King James Version (1769), domaine public — texte : eBible.org -
CTD040
How many times did Jesus withdraw from his disciples to pray?
The article discusses the Gospel accounts of Jesus' prayers at Gethsemane. While Matthew and Mark report Jesus withdrawing three times to pray, Luke mentions only one withdrawal, illustrating a distinctive theological approach without contradicting the other Gospels.
Luke 22.39-46 (King James Version) :And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.And when he was at the place, he said unto them, Pray that ye enter not into temptation.And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.And there appeared an angel unto him from heaven, strengthening him.And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.King James Version (1769), domaine public — texte : eBible.org -
CTD042
What does the centurion say when Jesus dies?
The article explores the apparent contradiction in the Gospels concerning the centurion's words at Jesus' death. While Luke stresses his innocence, Mark emphasizes the recognition of Jesus as the Son of God. These perspectives reveal the theological diversity of the Gospels, conveying Jesus' innocence and his saving death. The evangelists report words that are significant to their theological purposes.
Luke 23.47 (King James Version) :Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.King James Version (1769), domaine public — texte : eBible.org -
CTD071
The disciples’ lack of understanding
The article explores differences in the disciples' understanding of Jesus' words according to Matthew, Mark, and Luke. It argues that Matthew shows their sadness arising from a partial understanding of his death, while Mark and Luke indicate their lack of understanding of the resurrection. These complementary accounts enrich understanding of this event.
Luke 9.43-45 (King James Version) :And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.King James Version (1769), domaine public — texte : eBible.org
Peter's Ministry
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ADA000
The Acts of the Apostles
An introduction to a series of studies on the Acts of the Apostles, the natural continuation of the Gospel of Luke. This article presents the historical and theological approach adopted: placing events in context, drawing parallels with the Pauline epistles, and establishing a chronology. The two central figures, Peter and Paul, will shape the study. The aim is to trace the birth and expansion of the Church from Jerusalem to the Mediterranean world under the action of the Holy Spirit.
Acts 10.34-48 (King James Version) :Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:But in every nation he that feareth him, and worketh righteousness, is accepted with him.The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)That word, I say, ye know, which was published throughout all Judæa, and began from Galilee, after the baptism which John preached;How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:Him God raised up the third day, and shewed him openly;Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.For they heard them speak with tongues, and magnify God. Then answered Peter,Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.King James Version (1769), domaine public — texte : eBible.org -
ADA001
The Introduction to Luke
The first commentary in the series on the Acts of the Apostles, this article analyses Luke's introduction (Acts 1.1-3). It presents Luke as the author of the two works addressed to Theophilus, considers the hypothesis that Theophilus commissioned them, and highlights the forty days of teaching about the Kingdom of God after the resurrection. These verses provide the transition between the Gospel and the history of the emerging 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 recounts Jesus' final conversation with his eleven apostles before the Ascension (Acts 1.4-8). Jesus orders them to wait in Jerusalem for baptism in 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 provides the structural outline of the book of Acts.
Isaiah 9.7-8 (King James Version) :Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.The Lord sent a word into Jacob, and it hath lighted upon Israel.Notejoin: Heb. mingleNoteopen: Heb. wholeKing James Version (1769), domaine public — texte : eBible.org -
ADA003
The Ascension of Jesus
Jesus' ascension, which took place on May 12, 33, on the Mount of Olives, brings his earthly ministry to a close. Lifted up in a cloud, he is welcomed into the Father's presence while two angels announce his glorious return. This event, recounted only by Luke, marks the transition to Christ's heavenly ministry and grounds the early Church's eschatological hope as it awaits the parousia.
Acts 1.4-8 (King James Version) :And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.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 -
ADA006
The Fulfillment of the Promise
The article details the fulfilment 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, speaking in tongues understood by various peoples. This event marks the universality of the Gospel.
Acts 2.1-13 (King James Version) :And when the day of Pentecost was fully come, they were all with one accord in one place.And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilæans?And how hear we every man in our own tongue, wherein we were born?Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judæa, and Cappadocia, in Pontus, and Asia,Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.And they were all amazed, and were in doubt, saying one to another, What meaneth this?Others mocking said, These men are full of new wine.King James Version (1769), domaine public — texte : eBible.org -
ADA007
Pierre's Speech
The article discusses Peter's address at Pentecost, detailing how he refutes misinterpretations and presents Jesus as the Messiah of Scripture. He calls for repentance and baptism and promises the gift of the Holy Spirit.
Jeremiah 31.31-34 (King James Version) :Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:Notealthough…: or, should I have continued an husband unto them?Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.King James Version (1769), domaine public — texte : eBible.org -
ADA015
The Testimony of Peter and John
This article discusses Peter and John's return to the believers after their arrest by the Sanhedrin. Faced with threats, the assembly unites in prayer, affirming God's sovereignty and asking for strength to proclaim the Gospel, expressing unwavering faith.
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 -
ADA016
Solidarity Among Believers
In describing the first Christian Church in Jerusalem, Luke portrays a united and supportive community. Believers shared their possessions freely, motivated by brotherly love and transformed by the Gospel. The apostles' management of resources reflects the community's trust and contributes to the Church's growth.
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 -
ADA018
The Remarkable Growth of the Early Church
Article ADA018 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, including both men and women, and the apostles' reputation among the people increases, despite the fear aroused by the judgement of Ananias and Sapphira. The passage establishes a strong parallel with Jesus' ministry.
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 -
ADA019
The Arrest of the Apostles
Article ADA019 comments on Acts 5.17-18: faced with the remarkable growth of the Church in Jerusalem, the high priest and the Sadducees, driven by jealousy, have the apostles arrested. Luke shows that despite opposition from the religious authorities, Christ's work continues through the action of the Holy Spirit, fulfilling the promise of Acts 1.8.
Acts 6.7 (King James Version) :And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.King James Version (1769), domaine public — texte : eBible.org -
ADA020
The Miraculous Deliverance of the Apostles
This article analyzes the miraculous release 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 reports this miracle with restraint, emphasizing its theological meaning and its parallels with the Old Testament. The angel entrusts the freed apostles with the mission of proclaiming in the Temple 'the words of this life', an expression referring to the message of salvation in Jesus Christ.
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 -
ADA021
The Search for Prisoners
An analysis of Acts 5.21-26: after the miraculous release of the apostles, the Sanhedrin discovers the empty cells. Luke highlights the religious authorities' bewilderment, the Temple captain's embarrassment, and the fear of a public reaction. Despite the inexplicable event, the religious leaders persist in their opposition and order a second arrest, illustrating God's sovereignty over all human opposition.
Acts 5.21 (King James Version) :And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.King James Version (1769), domaine public — texte : eBible.org -
ADA024
The Apostles' Surprising Reaction
After being flogged by the Sanhedrin, the apostles react surprisingly, rejoicing that they have been considered worthy to suffer for Jesus' name. Far from being discouraged, they continue their ministry every day in the Temple and in people's homes, teaching and proclaiming the good news. Luke shows that persecution, far from stopping the Gospel, paradoxically contributes to its spread.
1 Peter 4.13-16 (King James Version) :But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters.Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.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 recounts the first internal crisis in the Jerusalem Church, concerning unequal distribution to widows. To address it, the Twelve propose appointing seven men filled with the Holy Spirit and wisdom. This foundational decision distinguishes ministries while affirming their complementary nature, and is accompanied by remarkable growth in the emerging Christian community.
Acts 5.17-18 (King James Version) :Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation,And laid their hands on the apostles, and put them in the common prison.King James Version (1769), domaine public — texte : eBible.org -
ADA026
Etienne's Arrest
This article examines Stephen's arrest (Acts 6.8-12) in Jerusalem around AD 34-35. Although appointed as one of the Seven, Stephen carries out a remarkable apostolic ministry. His testimony arouses opposition from Hellenistic Jews who, unable to refute him, resort to false witnesses to bring him before the Sanhedrin. Luke highlights the parallels with Jesus' trial and the gradual spread of persecution to the whole Church.
Acts 6.12-13 (King James Version) :And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council,And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:King James Version (1769), domaine public — texte : eBible.org -
ADA027
Stephen's appearance before the Sanhedrin
Stephen's appearance before the Sanhedrin (Acts 6.12-15), around AD 34-35, is instigated 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 Jesus' trial. Luke thus draws a deliberate parallel between the Master and his disciple.
Acts 6.11-13 (King James Version) :Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God.And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council,And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: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. By tracing Israel's history from Abraham onwards, 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, standing in the tradition of the prophets and Christ.
Acts 7.1-53 (King James Version) :Then said the high priest, Are these things so?And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.Then came he out of the land of the Chaldæans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years.And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.But when Jacob heard that there was corn in Egypt, he sent out our fathers first.And at the second time Joseph was made known to his brethren; and Joseph’s kindred was made known unto Pharaoh.Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.So Jacob went down into Egypt, and died, he, and our fathers,And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,Till another king arose, which knew not Joseph.The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.In which time Moses was born, and was exceeding fair, and nourished up in his father’s house three months:And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?Wilt thou kill me, as thou diddest the Egyptian yesterday?Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;Who found favour before God, and desired to find a tabernacle for the God of Jacob.But Solomon built him an house.Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?Hath not my hand made all these things?Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:Who have received the law by the disposition of angels, and have not kept it.King James Version (1769), domaine public — texte : eBible.org -
ADA029
The Murder of Etienne
An analysis of the account of the stoning of Stephen (Acts 7.54-60), the first Christian martyr. This article examines the Sanhedrin's anger, the legally irregular nature of the execution, the vision of the glorified Christ granted to Stephen, and the theological parallel Luke draws between the disciple's suffering and that of Jesus. Saul's presence foreshadows the continuation of the apostolic narrative.
1 Thessalonians 4.13-14 (King James Version) :But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.King James Version (1769), domaine public — texte : eBible.org -
ADA030
Saul and the Martyrdom of Stephen
Article ADA030 analyses 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. Far from being a defeat, the scattering of believers throughout Judea and Samaria providentially drives the spread of the Gospel, fulfilling Jesus' promise in Acts 1.8.
Acts 26.9-11 (King James Version) :I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.King James Version (1769), domaine public — texte : eBible.org -
ADA031
Persecution
Article ADA031 analyses the great persecution of the early Church in Jerusalem (Acts 8.1-3), around the year 34-35. After Stephen's martyrdom, repression spreads to all believers, including women. Saul of Tarsus is its chief instigator, driven by a sincere but misguided zeal for Jewish traditions. This text illustrates the fulfilment of Jesus' warnings about persecution and foreshadows Paul's future conversion.
John 15.20 (King James Version) :Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.King James Version (1769), domaine public — texte : eBible.org -
ADA032
The Gospel in Samaria
After Stephen's death, persecution scatters the believers from Jerusalem, and wherever they go, they proclaim the Gospel. Philip travels to Samaria and preaches there with power. Luke shows that this scattering fulfils the missionary programme announced by Jesus in Acts 1.8. Samaria, long separated from Israel, finally receives the Good News. Philip, one of the Seven, becomes the first officially designated evangelist in the New Testament.
Acts 6.2-6 (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.Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.But we will give ourselves continually to prayer, and to the ministry of the word.And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:Whom they set before the apostles: and when they had prayed, they laid their hands on them.King James Version (1769), domaine public — texte : eBible.org
Miracles
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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.
Mark 16.1-8 (King James Version) :And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.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.And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.King James Version (1769), domaine public — texte : eBible.org
Historical notes
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INF039
The Catholic Bible
This article explores the composition of the Catholic Bible, its books and its distinctive features, notably the deuterocanonical books and the canon fixed at the Council of Trent.
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ANN007
The family relationship between Mary and Elizabeth
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ANN010
The two genealogies of the Messiah Jesus
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ANN027
The Last Passover Meal
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ANN046
Technical Requirements of Publishing in the First Century
This appendix explores the technical constraints of first-century publishing that explain certain omissions in the Gospels. Writing on costly papyrus, the Egyptian monopoly…
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ANN056
The Gospels in Numbers
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ANN075
The traders driven out of the Temple
The article examines the incident in which Jesus drives the merchants out of the Temple, an event reported differently in the Gospels of Matthew, Mark, Luke, and John. While…
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ANN094
The apostles' staff and sandals
The article explores the divergences between Matthew, Mark and Luke on the mission of the apostles, highlighting the linguistic nuances and the difference in audience. Matthew advises against…