The beginning of the ministry in Galilee 6 studies
- 1Arrival in Capernaum in Galilee
- 2The fulfillment of Isaiah's prophecy
- 3The disciple's dedication
- 4The calling of another disciple, Matthew
- 5The feast given by Levi
From the second to the third Passover festival 26 studies
- 7The Pharisees plan to murder Jesus the Messiah
- 8The choosing of the 12 Apostles
- 9The gathering of the disciples and the crowd
- 10The Sermon on the Mount (1): the Beatitudes
- 11The Sermon on the Mount (5), the Messiah Jesus' relationship with the law
From the 3rd Passover to the start of the final week 2 studies
Jesus’ ministry: callings, miracles and teachings 1 study
The last week before the arrest 5 studies
The last day up to the crucifixion 1 study
The resurrection and the various appearances 1 study
Contradictions 9 studies
- 43The colt and the donkey?
- 44Jairus' daughter
- 45John the Baptist risen from the dead?
- 46The field of blood?
- 47The tenth apostle's name?
Peter's ministry 1 study
Miracles 1 study
Historical notes 1 study
The beginning of the ministry in Galilee
-
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.
Mark 1.29-31 (King James Version) :And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.King James Version (1769), domaine public — texte : eBible.org -
PER051
The fulfillment of Isaiah's prophecy
Matthew 4:13–16 reports Jesus’ return to Capernaum in Galilee and interprets it as the fulfilment of Isaiah’s prophecy about light shining in the territories of Zebulun and Naphtali. Matthew, the only evangelist to make this connection, demonstrates that Jesus is indeed the foretold Messiah. John will return to the theme of light in his prologue. This episode is dated to February–March 31.
Isaiah 9.2 (King James Version) :The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.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.
Luke 10.17 (King James Version) :And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.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 -
PER067
The feast given by Levi
Matthew, also called Levi, holds a feast to mark his calling by Jesus. This banquet highlights Jesus' inclusive mission, as he is welcomed by those who are often rejected. The event is recounted in the Synoptic Gospels and symbolises Matthew's impact on those around him.
Luke 5.29 (King James Version) :And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.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
-
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.
John 18.14 (King James Version) :Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.King James Version (1769), domaine public — texte : eBible.org -
PER080
The choosing of the 12 Apostles
Jesus chooses twelve disciples from among his followers and gives them the title of apostles, a Greek term meaning ‘sent on a mission’. This choice, made after a night of prayer, corresponds to the number of Israel's tribes. The Twelve receive authority to heal and proclaim salvation, forming the foundation of the future Church. The article explores the term's etymology, Jesus' prayer, the question of his omniscience and the case of Judas Iscariot.
Matthew 9.38 (King James Version) :Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.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.
Luke 6.17-19 (King James Version) :And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judæa and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;And they that were vexed with unclean spirits: and they were healed.And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.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.
Luke 6.20-26 (King James Version) :And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake.Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.But woe unto you that are rich! for ye have received your consolation.Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.King James Version (1769), domaine public — texte : eBible.org -
PER089
The Sermon on the Mount (5), the Messiah Jesus' relationship with the law
The fifth part of the Sermon on the Mount, this article analyses Jesus' relationship with Mosaic law on the basis of Matthew 5:17–20. Jesus states that he came to fulfil the law fully according to God's original purpose rather than abolish it. He distinguishes Moses' authentic law from the religious traditions added by scribes and Pharisees and warns that their institutionalised righteousness does not lead to the kingdom of heaven.
Luke 24.44 (King James Version) :And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.King James Version (1769), domaine public — texte : eBible.org -
PER093
The Sermon on the Mount (9): Vengeance
PER093 examines Jesus' teaching on vengeance in the Sermon on the Mount (Matthew 5:38–42). Jesus reinterprets the law of retaliation (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21) by calling his disciples to non-violence, forgiveness and love of enemies. This teaching, unique to Matthew, advocates a peaceful response transcending the logic of vengeance rather than total passivity, in keeping with Romans 12:17 and 1 Peter 3:9.
Romans 12.17 (King James Version) :Recompense to no man evil for evil. Provide things honest in the sight of all men.King James Version (1769), domaine public — texte : eBible.org -
PER097
The Sermon on the Mount (13): forgiveness
This article explores forgiveness in Jesus' Sermon on the Mount, emphasising that our ability to forgive is connected with divine forgiveness, a central theme in Matthew's Gospel.
Luke 17.3-4 (King James Version) :Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.King James Version (1769), domaine public — texte : eBible.org -
PER108
The results of the Sermon on the Mount
PER108 concludes the Sermon on the Mount according to Matthew 7.28-29. The crowd and the disciples are struck by Jesus’ unique authority, so different from that of the Pharisees. Through 23 points, Jesus has outlined the portrait of a true disciple, an ideal impossible to attain without profound transformation. The crowd glimpses the Messiah in him and longs for the new life he offers.
John 6.68 (King James Version) :Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.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.
Matthew 11.7-19 (King James Version) :And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses.But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.For all the prophets and the law prophesied until John.And if ye will receive it, this is Elias, which was for to come.He that hath ears to hear, let him hear.But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.For John came neither eating nor drinking, and they say, He hath a devil.The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.King James Version (1769), domaine public — texte : eBible.org -
PER118
Jesus the Messiah, with his disciples, proclaims the Kingdom of God
The article explores how Jesus proclaimed the Kingdom of God with his disciples, highlighting the importance of the women who supported these missions and the distinction between preaching and proclaiming according to Luke.
Luke 8.1-3 (King James Version) :And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.King James Version (1769), domaine public — texte : eBible.org -
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.
Luke 12.35-40 (King James Version) :Let your loins be girded about, and your lights burning;And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.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.
Matthew 10.34-39 (King James Version) :Think not that I am come to send peace on earth: I came not to send peace, but a sword.For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.And a man’s foes shall be they of his own household.He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.And he that taketh not his cross, and followeth after me, is not worthy of me.He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.King James Version (1769), domaine public — texte : eBible.org -
PER141
The parable of the weeds and the wheat
The parable of the weeds and the wheat (Matthew 13.24-30), unique to Matthew, teaches that good and evil coexist in the world until the final judgment. In it, Jesus illustrates God's patience in delaying the separation of the righteous and the wicked until the eschatological harvest, entrusted to the angels. This parable forms part of a profound biblical reflection on the apparent prosperity of the wicked, shared by Habakkuk, Asaph, Jeremiah, and Job.
Psalms 73.3-12 (King James Version) :For I was envious at the foolish, when I saw the prosperity of the wicked.For there are no bands in their death: but their strength is firm.Notefirm: Heb. fatThey are not in trouble as other men; neither are they plagued like other men.Notein…: Heb. in the trouble of other menNotelike: Heb. withTherefore pride compasseth them about as a chain; violence covereth them as a garment.Their eyes stand out with fatness: they have more than heart could wish.Notehave…: Heb. pass the thoughts of the heartThey are corrupt, and speak wickedly concerning oppression: they speak loftily.They set their mouth against the heavens, and their tongue walketh through the earth.Therefore his people return hither: and waters of a full cup are wrung out to them.And they say, How doth God know? and is there knowledge in the most High?Behold, these are the ungodly, who prosper in the world; they increase in riches.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 13.31-35 (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.Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.King James Version (1769), domaine public — texte : eBible.org -
PER144
Other unrecorded parables
Pericope PER144 examines Mark 4.33-34, where it is acknowledged that Jesus told many parables not recorded by the evangelists. Set near Capernaum in November–December 31, this passage reveals Jesus' progressive teaching method: revelation adapted to his listeners, in-depth training of the disciples, and the importance of spiritual understanding. John himself acknowledges (Jn 20.30; 21.25) that the Gospels contain only a fraction of Jesus' teachings.
John 20.30 (King James Version) :And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: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.
Matthew 13.33-35 (King James Version) :Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.King James Version (1769), domaine public — texte : eBible.org -
PER146
Evening explanation of various parables (the weeds)
PER146 reports the explanation Jesus gave to his disciples concerning the parable of the weeds (Mt 13.36-43), a testimony found only in Matthew. Jesus reveals a method of interpretation along three lines: symbolic identification of the elements, the eschatological dimension, and practical application. This passage belongs to the discourse of the seven parables of the Kingdom of God gathered by Matthew in chapter 13.
Matthew 13.45-46 (King James Version) :Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:Who, when he had found one pearl of great price, went and sold all that he had, and bought it.King James Version (1769), domaine public — texte : eBible.org -
PER147
The parable of the hidden treasure
The parable of the hidden treasure (Mt 13,44), reported only by Matthew, teaches that the kingdom of heaven is of incomparable value. A man discovers a buried treasure, covers it up again, then sells everything to buy the field. This parable illustrates the joy and determination of the one who recognizes the supreme value of the Kingdom, ready to sacrifice everything to obtain it. It resonates especially with Matthew's own journey, for he himself had left everything to follow Jesus.
Matthew 13.44 (King James Version) :Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.King James Version (1769), domaine public — texte : eBible.org -
PER148
The parable of the pearl of great price
The parable of the pearl of great price (Matt 13,45-46), recorded only by Matthew, presents a merchant who sells everything to acquire a rare pearl. It teaches that the kingdom of heaven surpasses every earthly possession in value and calls for a freely given sacrifice, lived out in the joy of spiritual discovery.
Matthew 13.45-46 (King James Version) :Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:Who, when he had found one pearl of great price, went and sold all that he had, and bought it.King James Version (1769), domaine public — texte : eBible.org -
PER149
The parable of the net cast into the sea
The parable of the net (Mt 13,47-50), unique to Matthew, compares the Kingdom of heaven to a net gathering fish of every kind. At the final sorting, the good are kept and the bad thrown away, illustrating eschatological judgment. It teaches the universality of the Gospel, the reality of the final judgment carried out by the angels, and the urgency for believers to live in accordance with the teachings of Jesus.
Matthew 13.47-50 (King James Version) :Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.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.
Leviticus 15.25-27 (King James Version) :And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation.And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.King James Version (1769), domaine public — texte : eBible.org -
PER159
Jesus the Messiah continues his work
Pericope 159 presents Jesus continuing his ministry in Galilee, from Capernaum, in February–March AD 32, before the third Passover. Relying solely on Matthew 9.35, the article emphasizes the priority given to proclaiming the Kingdom over miracles, the autonomy of the local synagogues in relation to the Pharisees, and Matthew's thematic method, corrected here by Mark's chronology.
John 2.13 (King James Version) :And the Jews’ passover was at hand, and Jesus went up to Jerusalem,King James Version (1769), domaine public — texte : eBible.org -
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 -
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 (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;King James Version (1769), domaine public — texte : eBible.org
From the 3rd Passover to the start of the final week
-
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.
Luke 15.3-7 (King James Version) :And he spake this parable unto them, saying,What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?And when he hath found it, he layeth it on his shoulders, rejoicing.And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.King James Version (1769), domaine public — texte : eBible.org -
PER203
Discipline in the Church and forgiveness
Pericope 203 presents Jesus’ teaching on church discipline and forgiveness, at Capernaum in September AD 32. Matthew 18.15-22 and Luke 17.3-4 develop brotherly correction, the authority of the Church, communal prayer and unlimited forgiveness (seventy times seven). These themes form the foundation of a Christian ethic of relationships centered on reconciliation and divine mercy.
Matthew 18.15-22 (King James Version) :Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.For where two or three are gathered together in my name, there am I in the midst of them.Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.King James Version (1769), domaine public — texte : eBible.org
Jesus’ ministry: callings, miracles and teachings
-
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.
Luke 21.29-33 (King James Version) :And he spake to them a parable; Behold the fig tree, and all the trees;When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand.So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.Verily I say unto you, This generation shall not pass away, till all 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
-
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.
Psalms 118.1-29 (King James Version) :O give thanks unto the LORD; for he is good: because his mercy endureth for ever.Let Israel now say, that his mercy endureth for ever.Let the house of Aaron now say, that his mercy endureth for ever.Let them now that fear the LORD say, that his mercy endureth for ever.I called upon the LORD in distress: the LORD answered me, and set me in a large place.Notein distress: Heb. out of distressThe LORD is on my side; I will not fear: what can man do unto me?Noteon…: Heb. for meThe LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me.It is better to trust in the LORD than to put confidence in man.It is better to trust in the LORD than to put confidence in princes.All nations compassed me about: but in the name of the LORD will I destroy them.Notedestroy…: Heb. cut them offThey compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them.They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.Notedestroy: Heb. cut downThou hast thrust sore at me that I might fall: but the LORD helped me.The LORD is my strength and song, and is become my salvation.The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly.I shall not die, but live, and declare the works of the LORD.The LORD hath chastened me sore: but he hath not given me over unto death.Open to me the gates of righteousness: I will go into them, and I will praise the LORD:This gate of the LORD, into which the righteous shall enter.I will praise thee: for thou hast heard me, and art become my salvation.The stone which the builders refused is become the head stone of the corner.This is the LORD’s doing; it is marvellous in our eyes.NotetheThis is the day which the LORD hath made; we will rejoice and be glad in it.Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar.Thou art my God, and I will praise thee: thou art my God, I will exalt thee.O give thanks unto the LORD; for he is good: for his mercy endureth for ever.King James Version (1769), domaine public — texte : eBible.org -
PER281
The return to Bethany
After his triumphal entry into Jerusalem, Jesus leaves the city in the evening to return to Bethany with his twelve disciples, including Judas. Related mainly by Mark (11.11) and Matthew (21.17), this episode, set on Sunday, March 27, AD 33, illustrates the rhythm of the last week: days at the Temple, nights near Bethany. The disciples use these journeys to ask their Master about the meaning of his messianic acts.
Matthew 21.17 (King James Version) :And he left them, and went out of the city into Bethany; and he lodged there.King James Version (1769), domaine public — texte : eBible.org -
PER288
The fig tree is withered
The day after Jesus cursed the fig tree, the disciples discover the tree completely withered. Jesus takes the opportunity to teach about the power of faith and the importance of forgiveness. Beyond this teaching, the fig tree symbolizes Israel in the Scriptures, and its withering foreshadows the judgment that would fall on the nation forty years later with the destruction of the Temple. Faith and forgiveness remain the unshakable values that Jesus puts forward.
Hosea 9.10 (King James Version) :I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baal-peor, and separated themselves unto that shame; and their abominations were according as they loved.King James Version (1769), domaine public — texte : eBible.org -
PER290
The parable of the two sons
The parable of the two sons (Matt 21,28-32), recorded only by Matthew, takes place in the Temple of Jerusalem during Jesus’ last week. It contrasts two attitudes: promising without acting versus refusing and then obeying. Jesus unmasks the hypocrisy of the religious leaders and announces that repentant sinners enter the Kingdom ahead of them. A universal call to humility and sincere repentance.
Romans 10.9-10 (King James Version) :That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.King James Version (1769), domaine public — texte : eBible.org -
PER292
The parable of the wedding feast
The parable of the wedding feast (Mt 22,1-14; Lk 14,15-24) teaches that God invites all people into His Kingdom, but that rejecting this invitation brings a grave judgment. Spoken in the Temple of Jerusalem on the Tuesday of Passion Week, it prophetically announces the destruction of Jerusalem in AD 70. The man without a wedding garment reminds us that entering the Kingdom requires a genuine spiritual transformation, received by faith in Christ.
Matthew 21.33-46 (King James Version) :Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.And the husbandmen took his servants, and beat one, and killed another, and stoned another.Again, he sent other servants more than the first: and they did unto them likewise.But last of all he sent unto them his son, saying, They will reverence my son.But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.And they caught him, and cast him out of the vineyard, and slew him.When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.King James Version (1769), domaine public — texte : eBible.org
The last day up to the crucifixion
-
PER356
The Night at Noon
Pericope 356 analyzes the darkness that fell during the crucifixion of Jesus, from noon to 3 p.m., as reported by the three Synoptic Gospels. This cosmic event is studied in its chronological and theological dimensions: a sign of divine judgment, a prophetic fulfillment (Amos 8:9, Isaiah 53) and a modest veil over the ignominy of the cross. It precedes the last words of Jesus and his death.
Isaiah 53.3 (King James Version) :He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.King James Version (1769), domaine public — texte : eBible.org
The resurrection and the various appearances
-
PER371
Second appearance of the Messiah Jesus to the other women
Pericope PER371 analyzes the second appearance of the risen Jesus to the women (Mt 28.9-10), on Sunday morning near the tomb in Jerusalem. The article harmonizes the apparent tension between Mark (the women's silence and fear) and Matthew (the meeting with Jesus), showing that these accounts are complementary: Mark describes the immediate reaction of astonishment, and Matthew adds the joy. Only Matthew reports this particular appearance.
Luke 1.12 (King James Version) :And when Zacharias saw him, he was troubled, and fear fell upon him.King James Version (1769), domaine public — texte : eBible.org
Contradictions
-
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.
Isaiah 62.11 (King James Version) :Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him.King James Version (1769), domaine public — texte : eBible.org -
CTD014
Jairus' daughter
Article CTD014 examines the alleged contradiction between Matthew 9.18 and Mark 5.23 concerning the condition of Jairus's daughter. Matthew says she is dead, Mark that she is dying. The analysis shows that these accounts are complementary: Mark describes a narrative progression in which the death occurs along the way, while Matthew condenses the event by presenting the final condition directly. There is no contradiction, but two distinct editorial styles recounting the same miracle.
Mark 5.22 (King James Version) :And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,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.
Mark 1.2-3 (King James Version) :As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.King James Version (1769), domaine public — texte : eBible.org -
CTD036
The tenth apostle's name?
The article explores differences in the name of the tenth apostle in the Gospels. Thaddaeus (Matthew and Mark) and Judas son of James (Luke) refer to the same person, a common phenomenon arising from first-century naming practices.
Mark 3.13-19 (King James Version) :And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.And he ordained twelve, that they should be with him, and that he might send them forth to preach,And to have power to heal sicknesses, and to cast out devils:And Simon he surnamed Peter;And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,And Judas Iscariot, which also betrayed him: and they went into an house.King James Version (1769), domaine public — texte : eBible.org -
CTD037
Matthew's real name?
The article discusses the identity of the disciple Matthew, also called Levi in some Gospels. It explains that this variation in name reflects 1st-century naming practices, when people often had several names depending on their social and religious contexts.
Mark 3.16 (King James Version) :And Simon he surnamed Peter;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.
Mark 14.32-42 (King James Version) :And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.And again he went away, and prayed, and spake the same words.And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners.Rise up, let us go; lo, he that betrayeth me is at hand.King James Version (1769), domaine public — texte : eBible.org -
CTD043
In which language did Jesus speak?
Article CTD043 addresses the alleged contradiction between Matthew (“Eli, Eli…”) and Mark (“Eloï, Eloï…”) regarding Jesus’ cry on the cross. Linguistic analysis shows that Jesus spoke Aramaic (as evidenced by “sabachthani” in both texts) and that the difference between “Eli” (the Hebrew form) and “Eloï” (the Aramaic form) simply reflects each evangelist’s adaptation to his readership. There is no contradiction.
Mark 5.41 (King James Version) :And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.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.
Matthew 17.22-23 (King James Version) :And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.King James Version (1769), domaine public — texte : eBible.org
Peter's ministry
-
ADA004
The disciples' return and wait
After the ascension of Jesus (May 12, 33), the disciples return to Jerusalem from the Mount of Olives, a "Sabbath day's journey" away. They gather in an upper room, probably the house of Mary, the mother of John Mark, and devote themselves unanimously to prayer, together with the women and the family of Jesus. This period of waiting foreshadows the characteristics of the nascent Church.
Luke 8.1-3 (King James Version) :And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.King James Version (1769), domaine public — texte : eBible.org
Miracles
-
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.
Luke 24.1-12 (King James Version) :Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.And they found the stone rolled away from the sepulchre.And they entered in, and found not the body of the Lord Jesus.And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.And they remembered his words,And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.And their words seemed to them as idle tales, and they believed them not.Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.King James Version (1769), domaine public — texte : eBible.org
Historical notes
-
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.
-
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…
-
ANN008
The Gospel of Matthew
The Gospel of Matthew is the work of the apostle, a former tax collector from Capernaum, chosen by the Twelve to record their collective testimony. He seeks to show…
-
ANN010
The two genealogies of the Messiah Jesus
The article discusses the genealogies of Jesus in Matthew and Luke, which are essential to establishing his messianic identity. Matthew emphasizes Joseph's royal heritage, while…
-
ANN027
The Last Passover Meal
The article analyzes the chronology of the last Passover according to the Gospels, emphasizing that Jesus was crucified on Friday, April 1, 33, in accordance…
-
ANN056
The Gospels in Numbers
This article analyses the Gospels through a gradual exploration of the pericopes, discussing the priority and dependence of the accounts. Based on a division…
-
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…
-
ANN081
The fulfilment of the prophecies
The article examines how the prophecies of the Old Testament find their fulfillment in the life of Jesus, by identifying 24 points marked by events…
-
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…