Episodes 1 to 10
- 1Jesus, descended from Solomon or from Nathan?ContradictionsMatthew 1.6
- 2The transfigurationContradictionsMatthew 17.5-9
- 3Did the women receive an explanation?ContradictionsMark 16.5-6
- 4Who is the father of Jechoniah?ContradictionsMatthew 1.8
- 5What is the exact number of generations in Matthew?ContradictionsMatthew 1.17
- 6Who is the father of Shelah?ContradictionsGenesis 10.24
- 7Was John the Baptist the Elijah who was to come?ContradictionsMatthew 11.14
- 8Would Jesus inherit the throne of David?ContradictionsLuke 1.32
- 9The cleansing of the temple?ContradictionsMatthew 21.12
- 10The cursed fig tree?ContradictionsMatthew 21.18-20
Episodes 11 to 20
- 11The kiss of Judas?ContradictionsMatthew 26.48-50
- 12Peter's denial?ContradictionsJohn 13.38
- 13Jesus carries his cross?ContradictionsJohn 19.17
- 14The veil of the temple?ContradictionsMatthew 27.50-51
- 15The parables?ContradictionsJohn 18.20
- 16The hour of the crucifixion?ContradictionsMark 15.25
- 17The robbers on the cross?ContradictionsLuke 23.32-33
- 18The wages of Judas?ContradictionsActs 1.18
- 19The death of Judas?ContradictionsMatthew 27.5
- 20The field of blood?ContradictionsMatthew 27.8
Episodes 21 to 30
- 21Jesus the ransom?ContradictionsMark 10.45
- 22Did Herod want to kill John the Baptist?ContradictionsMatthew 14.5
- 23The name of the tenth apostle?ContradictionsMatthew 10.1-4
- 24The true name of Matthew?ContradictionsMatthew 9.9
- 25Did Jesus want to escape the crucifixion?ContradictionsMatthew 26.39
- 26What were the last words of Jesus before his death?ContradictionsLuke 23.46
- 27When do the women buy the spices?ContradictionsMark 16.1
- 28Purpose of the women's visit to the tombContradictionsMark 16.1
- 29This is my SonContradictionsMatthew 3.17
- 30Peter's mother-in-lawContradictionsMatthew 8.14-15
Episodes 31 to 35
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CTD003
Does Jesus descend from Solomon or Nathan?
The article discusses the divergence between Jesus' genealogies in the Gospels, asking whether he descends from Solomon or Nathan. By analysing the historical contexts and various hypotheses, it concludes that this difference is not a significant contradiction but a complex question concerning biblical genealogies.
Luke 1.32-33 (King James Version) :He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.King James Version (1769), domaine public — texte : eBible.org -
CTD070
The transfiguration
This article analyses the apparent differences between the Gospel accounts of Jesus' transfiguration. It assesses the unique perspectives of Matthew, Mark and Luke, noting John's silence on this event. The variations between the accounts are considered complementary, enriching our understanding of this key episode in Christian theology.
Luke 9.34-36 (King James Version) :While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.And there came a voice out of the cloud, saying, This is my beloved Son: hear him.And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.King James Version (1769), domaine public — texte : eBible.org -
CTD052
Did the Women Receive an Explanation?
The article analyzes the Gospel accounts of Jesus' resurrection, showing that they are complementary rather than contradictory. Mary Magdalene is thought to have left the tomb before the angelic announcement, explaining her initial ignorance of the resurrection. Placed in context, the texts reveal a coherent chronology.
John 20.2 (King James Version) :Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.King James Version (1769), domaine public — texte : eBible.org -
CTD006
Who is Jeconiah's father?
The article explores an apparent contradiction in the Bible concerning Jeconiah's father between Matthew and Chronicles. By analysing these perspectives, it shows that these are differences in the presentation of genealogies, without genuine contradictions.
Matthew 1.17 (King James Version) :So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.King James Version (1769), domaine public — texte : eBible.org -
CTD007
The exact number of generations in Matthew?
The article examines the apparent discrepancy between thirteen and fourteen generations announced in Matthew 1.17, resolved by including Mary in the genealogy. This reflects a theological intention in which the Messiah is not fathered by a man but conceived by the Holy Spirit, thus restoring the coherence of Scripture.
Matthew 1.17 (King James Version) :So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.King James Version (1769), domaine public — texte : eBible.org -
CTD008
Who is Shelah's father?
This article examines the question of Shelah's paternity in the Bible. Two genealogies differ: Genesis names Arphaxad as Shelah's father, while Luke introduces Cainan as an intermediary. This discrepancy is not a contradiction but reflects parallel textual traditions, offering a richer understanding of Scripture.
Genesis 10.24 (King James Version) :And Arphaxad begat Salah; and Salah begat Eber.King James Version (1769), domaine public — texte : eBible.org -
CTD009
Was John the Baptist the Elijah who was to come?
Jesus regards John the Baptist as the prophesied Elijah, indicating a symbolic mission, but John denies this identity literally, according to John 1:19-21. This distinction between mission and personal identity clarifies an apparent biblical contradiction.
Matthew 11.14 (King James Version) :And if ye will receive it, this is Elias, which was for to come.King James Version (1769), domaine public — texte : eBible.org -
CTD010
Would Jesus inherit David's throne?
The article clarifies an apparent contradiction concerning Jesus and David's throne. It explains how the genealogies in Matthew and Luke, though distinct, complement one another to establish Jesus' legitimacy both legally and by natural descent, without a connection to Jehoiakim's cursed line.
Jeremiah 36.30 (King James Version) :Therefore thus saith the LORD of Jehoiakim king of Judah; He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost.King James Version (1769), domaine public — texte : eBible.org -
CTD020
The cleansing of the Temple?
The article explores the apparent divergence between Matthew and Mark concerning Jesus' cleansing of the Temple. Matthew presents an immediate action, while Mark distinguishes two days. The analysis reveals that Matthew uses a thematic approach to show Jesus' authority, without contradicting Mark. There is therefore no genuine contradiction between the accounts.
Matthew 21.12 (King James Version) :And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,King James Version (1769), domaine public — texte : eBible.org -
CTD021
The cursed fig tree?
This article explores the supposed contradiction between two biblical accounts of the fig tree cursed by Jesus in the Gospels of Matthew and Mark, finding complementary perspectives in them.
Mark 11.20-21 (King James Version) :And in the morning, as they passed by, they saw the fig tree dried up from the roots.And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.King James Version (1769), domaine public — texte : eBible.org -
CTD022
Judas's kiss?
The article discusses narrative differences between the Gospels concerning Judas kissing Jesus. Matthew, Mark, and Luke explicitly recount the event, while John omits it, offering another perspective. This difference is seen as complementary, enriching understanding of Jesus' arrest.
Luke 22.47-48 (King James Version) :And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?King James Version (1769), domaine public — texte : eBible.org -
CTD023
Peter's denial?
This article examines the apparent contradiction in the Gospels concerning Peter's denial. It concludes that, although John and Mark present variations, they agree on the fulfilment of Jesus' prediction. The accounts are complementary, not contradictory.
Luke 22.61 (King James Version) :And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.King James Version (1769), domaine public — texte : eBible.org -
CTD024
Does Jesus carry his cross?
The article explores the alleged biblical contradiction between the Gospels concerning whether Jesus carried his cross alone or with the help of Simon of Cyrene. The analysis reveals that the accounts are complementary, showing that Jesus began carrying the patibulum but was helped by Simon under Roman compulsion. The Gospels agree on the historical sequence, emphasising the need to read Gospel texts in their overall context.
John 19.17 (King James Version) :And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:King James Version (1769), domaine public — texte : eBible.org -
CTD025
The veil of the temple?
This article discusses the alleged contradiction concerning the timing of Jesus' death and the tearing of the Temple curtain. The authors of the Gospels of Matthew, Mark and Luke do not aim at precise chronology but symbolically emphasise the opening of access to the divine presence.
Luke 23.44-46 (King James Version) :And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.And the sun was darkened, and the veil of the temple was rent in the midst.And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.King James Version (1769), domaine public — texte : eBible.org -
CTD026
The parables?
This article discusses Jesus' parables, clarifying the absence of contradiction between their public and private interpretations. Parables are a teaching tool, not secret teachings.
Matthew 13.10-11 (King James Version) :And the disciples came, and said unto him, Why speakest thou unto them in parables?He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.King James Version (1769), domaine public — texte : eBible.org -
CTD027
The hour of the crucifixion?
The article clarifies an apparent contradiction in the Gospels concerning the time of Jesus' crucifixion by explaining that they use different systems of timekeeping. Mark follows Jewish time while John follows Roman time, thus harmonizing the accounts.
Mark 15.25 (King James Version) :And it was the third hour, and they crucified him.King James Version (1769), domaine public — texte : eBible.org -
CTD028
The robbers on the cross?
This article explores how the accounts of Mark and Luke concerning the robbers crucified with Jesus complement each other. Mark describes the initial mockery, while Luke reveals one robber's repentance, highlighting his spiritual development.
Luke 23.40-43 (King James Version) :But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.King James Version (1769), domaine public — texte : eBible.org -
CTD030
Judas's pay?
The article analyses an apparent contradiction in the Bible concerning the use of Judas' money. The Gospels present two perspectives on responsibility for, and attribution of, the purchase of a field, emphasising that there is no genuine contradiction but a coherent account that is more symbolic than literal.
Matthew 27.6-7 (King James Version) :And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.And they took counsel, and bought with them the potter’s field, to bury strangers in.King James Version (1769), domaine public — texte : eBible.org -
CTD031
The death of Judas?
This article examines Judas Iscariot's death, described differently in Matthew and Acts. Although these accounts seem contradictory, reading them together shows that they complement each other. Matthew speaks of Judas' hanging, while Acts describes the fall of his body, forming a coherent account.
Acts 1.18 (King James Version) :Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.King James Version (1769), domaine public — texte : eBible.org -
CTD032
The field of blood?
The article analyzes why the "Field of Blood" bears that name, drawing on the accounts in Matthew and Acts. These accounts do not contradict one another but offer theological and popular perspectives: the purchase with "blood money" and Judas's death.
Matthew 27.9-10 (King James Version) :Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;And gave them for the potter’s field, as the Lord appointed me.King James Version (1769), domaine public — texte : eBible.org -
CTD033
Jesus as the ransom?
This article analyses the notion of ransom in the Bible and refutes apparent contradictions. It distinguishes the uses of the term in the New and Old Testaments, highlighting their complementary nature. Jesus offers his life as a ransom for all, while Proverbs expresses a moral principle of protection for the righteous.
1 Timothy 2.5-6 (King James Version) :For there is one God, and one mediator between God and men, the man Christ Jesus;Who gave himself a ransom for all, to be testified in due time.King James Version (1769), domaine public — texte : eBible.org -
CTD035
Did Herod want to kill John the Baptist?
The article examines the Gospels of Matthew and Mark on the question of whether Herod Antipas really wanted to kill John the Baptist. Each Gospel presents a different but complementary perspective: Matthew describes Herod's desire to kill him as tempered by fear of the crowd, while Mark emphasizes Herodias's influence and Herod's fascination with John. This analysis portrays a Herod torn between his emotions and external pressures.
Matthew 14.5 (King James Version) :And when he would have put him to death, he feared the multitude, because they counted him as a prophet.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.
John 21.15-17 (King James Version) :So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.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.
Matthew 9.9 (King James Version) :And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.King James Version (1769), domaine public — texte : eBible.org -
CTD039
Did Jesus want to escape the crucifixion?
The article addresses the question of Jesus praying to avoid crucifixion, exploring Gospel passages that show both his desire to escape suffering and his determination to follow God's will.
Mark 14.36 (King James Version) :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.King James Version (1769), domaine public — texte : eBible.org -
CTD044
What were Jesus' last words before his death?
This article examines the alleged contradiction between Luke and John concerning Jesus' last words. Luke mentions "Father, I commit my spirit", while John reports "It is finished". The analysis reveals that these statements are complementary, illustrating two dimensions of Jesus' death: the fulfilment of salvation and the entrusting of his spirit to the Father. The differences highlight each evangelist's unique theological perspective.
John 4.34 (King James Version) :Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.King James Version (1769), domaine public — texte : eBible.org -
CTD048
When do women buy herbs?
The article examines an alleged contradiction concerning when the women obtained spices to anoint Jesus' body, comparing Mark and Luke. It proposes a chronological harmonisation and highlights the context of Jewish burial practices.
Luke 24.1 (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.King James Version (1769), domaine public — texte : eBible.org -
CTD050
Purpose of the women's visit to the tomb
The article examines the Gospel accounts of the women's visit to Jesus' tomb, exploring their apparently different intentions. While Mark and Luke speak of spices, Matthew mentions visiting the tomb, and John focuses on its emptiness. Although the narratives appear divergent, they complement each other. Jewish burial practices help explain these differences.
Luke 24.1 (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.King James Version (1769), domaine public — texte : eBible.org -
CTD059
This is my Son
This article explores how the divine voice at Jesus' baptism was perceived and whom it addressed, comparing the Gospels of Matthew, Mark, Luke and John. Each author offers a unique view that enriches the event, suggesting complementary perspectives rather than contradictions.
Matthew 3.17 (King James Version) :And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.King James Version (1769), domaine public — texte : eBible.org -
CTD061
Peter's mother-in-law
The article analyses the Gospel accounts of the healing of Peter's mother-in-law, highlighting divergences between Matthew, Mark and Luke. It explores the theological implications of the differences and emphasises the richness contributed by each account.
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 -
CTD062
A paralysed man carried by four men
The article explores differences between Matthew's and Mark's accounts of Jesus healing the paralytic. Although the accounts vary, the article emphasizes that they are complementary, reflecting the authors' individual perspectives under divine inspiration and offering a rich view of the events.
Matthew 9.2-8 (King James Version) :And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.And, behold, certain of the scribes said within themselves, This man blasphemeth.And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.And he arose, and departed to his house.But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.King James Version (1769), domaine public — texte : eBible.org -
CTD068
The sign of Jonah
The article addresses the apparent contradiction concerning 'the sign of Jonah' between Matthew, Mark, Luke and John. It explains the divergences through the Gospels' different audiences and their common aim of emphasising the importance of proclaiming the kingdom of heaven.
Luke 11.28-32 (King James Version) :But he said, Yea rather, blessed are they that hear the word of God, and keep it.And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.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.
Mark 9.31-32 (King James Version) :For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.But they understood not that saying, and were afraid to ask him.King James Version (1769), domaine public — texte : eBible.org -
CTD073
Eternal life
The article "Eternal Life" discusses a young man's question to Jesus about eternal life in the Synoptic Gospels, showing that the accounts contain no significant contradiction but offer mutually enriching perspectives.
Luke 18.18-20 (King James Version) :And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.King James Version (1769), domaine public — texte : eBible.org -
CTD075
The two blind men
This article explores the differences between the Gospel accounts of Jesus healing one or two blind men at Jericho. It examines Matthew, Mark and Luke, clarifying that narrative diversity does not imply a contradiction. It emphasises the importance of the authors' individual perspectives.
Matthew 20.30 (King James Version) :And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David.King James Version (1769), domaine public — texte : eBible.org