Jesus's Time on Earth

Places

Jerusalem and nearby

Site disputed or traditional (see its panel)

Birth and childhood

Early ministry

Galilean ministry

The later journeys

Passion week

After the resurrection

Nazareth (Luke 1:26; 2:39, 51; 4:16)

Jesus's home town in Galilee, where he was brought up.

Where was it?

The site is not in doubt: the pin is at Nazareth (OpenBible.info: 100%). The village of Jesus's day lay under the modern town.

Bethlehem (Luke 2:4; Matthew 2:1)

“the city of David, which is called Bethlehem”, about 8 km south of Jerusalem.

Where was it?

The pin is at Bethlehem of Judea (OpenBible.info: 100%). Another Bethlehem lay in Zebulun in Galilee (Joshua 19:15); the Gospels mean the one in Judea.

The temple (Luke 2:22, 46; John 2:14; Mark 11:15)

The temple at Jerusalem, rebuilt by Herod. Jesus is brought here as a baby and comes to it at the feasts.

Where was it?

The temple stood on the platform now called the Temple Mount (Haram esh-Sharif). The pin is at Pleiades' point for the Second Temple. It stands for Jerusalem too: at this map's closest zoom the whole walled city is only a few pins wide.

Egypt (Matthew 2:13–15)

Where Joseph takes the child and his mother to escape Herod.

Where in Egypt?

The text does not say. The pin is only OpenBible.info's representative point for Egypt, near ancient Heliopolis by modern Cairo. Later traditions name many places the family stayed; Scripture names none.

Bethany beyond the Jordan (John 1:28; 10:40)

“These things were done in Bethany beyond the Jordan, where John was baptizing.”

Where was it?

Not known for certain. The pin is at Al Maghtas on the east bank near Jericho, the traditional site of the baptism, and OpenBible.info's first choice, but only at 32%.

• Some place it far to the north in Batanea (Bashan), east of the Sea of Galilee.
• Some ancient copies read Bethabarah here, a ford whose site is also unknown.

Mark says only that Jesus was baptized “in the Jordan”.

Cana (John 2:1; 4:46; 21:2)

“Cana of Galilee”, where Jesus turns water into wine and later heals a nobleman's son from afar.

Where was it?

Two sites are proposed. The pin is at Khirbet Qana, on a hill north of the Beth Netofa valley (OpenBible.info: 69%). The town most pilgrims visit is Kafr Kanna, nearer Nazareth (8%).

Capernaum (Matthew 4:13; 9:1; Mark 2:1; John 6:59)

“Capernaum, which is by the sea”: Jesus's base in Galilee, called “his own city”.

Where was it?

The pin is at Tell Hum on the north shore (OpenBible.info: 84%), where the ruins of a later synagogue and a house church remain.

Sychar (John 4:5–6)

A Samaritan town near Jacob's well, where Jesus talks with the woman at the well.

Where was it?

The pin is at the village of Askar, at the foot of Mount Ebal (OpenBible.info: 62%). Some think Sychar is another name for Shechem (Tell Balatah), a little to the south-west (22%). The well shown today as Jacob's well lies close to both.

Tabgha (Heptapegon) (Matthew 5:1; John 21:4)

The shore west of Capernaum where tradition places the Sermon on the Mount and the breakfast by the sea.

Where was it?

This pin marks a tradition, not a place named in Scripture. Heptapegon (‘seven springs’, today Tabgha) lies below the hill called the Mount of Beatitudes. Churches here remember the Sermon on the Mount, the feeding of the five thousand, and the risen Jesus's breakfast with the disciples (John 21). Each panel says what the text itself tells us.

Nain (Luke 7:11)

A town south of Nazareth where Jesus raises a widow's only son.

Where was it?

The pin is at the village of Nein, on the north slope of the hill of Moreh (OpenBible.info: 100%).

Kursi (country of the Gerasenes) (Mark 5:1; Matthew 8:28; Luke 8:26)

On the east shore, “over against Galilee”, where Jesus frees a man from a legion of demons.

Where was it?

The Gospels name a district, not a town, and the names differ:

• Mark and Luke: “the country of the Gerasenes”.
• Matthew: “the country of the Gadarenes”.
• Some ancient copies read Gergesenes.

The city of Gerasa (Jerash) is more than 50 km from the lake, and Gadara (Umm Qais) about 10 km south-east of it. The herd ran “down the steep into the sea”, so the place was on the shore. The pin is at Kursi, on the east shore. Robertson, following W. M. Thomson, took the ruin here (‘Khersa’) for a village called Gerasa in the district of the city of Gadara, so that either name fits. Others see a copyist's slip, or a loose use of a well-known city's name for the whole region.

Bethsaida (Luke 9:10; Mark 8:22; John 1:44)

Home town of Philip, Andrew and Peter, near where the Jordan enters the lake.

Where was it?

The pin is at et-Tell, about 2 km from today's shore (OpenBible.info: 47%). Its rival is el-Araj, right on the shore (17%). Herod Philip rebuilt Bethsaida as Julias. Robertson thought there were two Bethsaidas: Bethsaida Julias here, near the feeding of the five thousand (Luke 9:10), and a western Bethsaida near Capernaum (Mark 6:45). Many scholars now think there was only one.

Gennesaret (Mark 6:53; Matthew 14:34)

The small, fertile plain on the north-west shore, where the boat comes to land after Jesus walks on the sea.

Where was it?

Gennesaret is a district, not a town. The pin is OpenBible.info's representative point for it, in the plain of el-Ghuweir north of Magdala. The lake itself is also called “the lake of Gennesaret”.

Tyre (Mark 7:24)

A Phoenician port outside the land of Israel. Jesus withdraws into its borders.

Where was it?

The pin is at Tyre on the coast of Lebanon (OpenBible.info: 100%). The text says Jesus went into “the borders of Tyre and Sidon”, so the house where he stayed may have been in the countryside, not the city.

Sidon (Mark 7:31)

The Phoenician port north of Tyre. Jesus passes through it on a long loop back to the lake.

Where was it?

The pin is at Sidon (modern Saida) in Lebanon (OpenBible.info: 100%).

Decapolis (Mark 5:20; 7:31)

‘Ten cities’: a league of Greek towns, mostly east of the Jordan.

Where was it?

The Decapolis was a region, not one place. The pin is only OpenBible.info's representative point for it, east of the Sea of Galilee. The text does not name the town where Jesus healed the deaf man or fed the four thousand.

Caesarea Philippi (Mark 8:27; Matthew 16:13)

A town at the springs of the Jordan below Mount Hermon, rebuilt by Herod Philip.

Where was it?

The pin is at Banias (ancient Paneas), at one of the sources of the Jordan (OpenBible.info: 100%). Jesus came into “the villages of Cæsarea Philippi”, so the talk on the way may have been out in the countryside.

Mount Hermon (Mark 9:2)

The high mountain above Caesarea Philippi, and one of the proposed sites of the transfiguration.

Which mountain?

The Gospels say only “a high mountain apart”.

• Mount Hermon (the pin) is the high mountain nearest Caesarea Philippi, where Jesus had just been. Robertson thinks it ‘probably Hermon’.
• Mount Tabor, in lower Galilee, is the old tradition, and churches stand on it today. Robertson rejects it.

The pin marks Mount Hermon only to show the mountain; the text gives no spot on it.

Bethany (John 11:1, 18)

The village of Martha, Mary and Lazarus, “about fifteen furlongs” from Jerusalem on the far side of the Mount of Olives.

Where was it?

The pin is at al-Eizariya (OpenBible.info: 89%). Its Arabic name keeps the name of Lazarus.

Ephraim (John 11:54)

A town “near to the wilderness”, where Jesus stays out of sight after raising Lazarus.

Where was it?

The pin is at Taybeh, north-east of Jerusalem, the usual identification (OpenBible.info: about 45%). It is thought to be the Ophrah of the Old Testament. A spring a few kilometres to the north-east, Ein Samia, has also been suggested (14%).

Beyond the Jordan (Perea) (Mark 10:1; John 10:40)

The land east of the Jordan, ruled like Galilee by Herod Antipas.

Where was it?

The Gospels call it “beyond the Jordan”; Perea is the name Josephus uses. It was a region, not one place. The pin is only Pleiades' representative point for it. The towns where Jesus taught here are not named.

Jericho (Mark 10:46; Luke 19:1)

The oasis town in the Jordan valley, on the road up to Jerusalem.

Where was it?

The Jericho of Jesus's day, with Herod's winter palaces, stood at Tell el-Alayiq on the Wadi Qelt (OpenBible.info: 100%), about 2 km south of the Old Testament city.

Mount of Olives (Luke 19:37; Mark 13:3; Acts 1:12)

The ridge east of Jerusalem, across the Kidron valley, “over against the temple”.

Where was it?

The pin is on the ridge's summit (OpenBible.info: 100%). The villages of Bethphage (probably et-Tur, on the summit) and Bethany (on the eastern slope) lay on it.

The upper room (traditional site) (Mark 14:15; Acts 1:13)

“a large upper room furnished and ready”, in a house in the city.

Where was it?

The house is not named or identified. The pin is on Mount Zion, the south-west hill of the city, where the tradition of the upper room (the Cenacle) has stood since early times; the building shown there today is much later. Robertson suggests, as others do, the home of John Mark's family (compare Acts 12:12). The text does not say.

Gethsemane (Mark 14:32; John 18:1)

A garden “over the brook Kidron”, at the foot of the Mount of Olives.

Where was it?

The pin is at the traditional garden, at the foot of the Mount of Olives opposite the temple (OpenBible.info: 100%). That fits John 18:1 and Luke 22:39, though the exact spot is not known.

Golgotha and the tomb (John 19:17, 20, 41; Hebrews 13:12)

“The place of a skull”, outside the city, with a garden tomb near it.

Where was it?

The text says the place was “nigh to the city”, and that Jesus “suffered without the gate”. The tomb was in a garden “in the place where he was crucified”.

• The pin is at the Church of the Holy Sepulchre (OpenBible.info: 43%). The site has been honored since the fourth century. Its defenders hold that it lay outside the city wall of Jesus's day, and that the wall was moved out later.
• Gordon's Calvary, with the Garden Tomb beside it, north of the Damascus Gate, was proposed in the nineteenth century. Robertson himself favored that skull-shaped hill. Many archaeologists date the Garden Tomb centuries before Jesus's day, which counts against it; its supporters dispute that.

Emmaus (Luke 24:13)

“a village named Emmaus, which was threescore furlongs from Jerusalem”.

Where was it?

Not known. Threescore furlongs is about 11 km. The main proposals:

• Qalunya (Motza), west of Jerusalem (the pin; OpenBible.info: 34%). Josephus mentions an Emmaus thirty furlongs from Jerusalem (some copies read sixty), often placed here.
• Emmaus Nicopolis (Imwas), about 25 km away in a straight line (24%). Some ancient copies of Luke read 160 furlongs, which fits it better.
• el-Qubeibeh, a Crusader-era tradition (6%).

Nazareth: the angel comes to Mary (Luke 1:26–38)

The angel Gabriel is sent to Nazareth, to a young woman betrothed to Joseph, with news that she will bear the Son of God.

How this map is ordered

The Gospels do not always tell events in the same order. This map follows one standard harmony: A. T. Robertson's A Harmony of the Gospels (1922), built on John A. Broadus's. Robertson's section numbers are given as §. Where other harmonies order things differently, the panel says so.

The annunciation (§5)

Now in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.

And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God.

And Mary said, Behold, the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

Mary then goes “into the hill country with haste, into a city of Judah” to see Elisabeth. That town is not named, so it has no pin.

Bethlehem: the birth (Luke 2:1–20; Matthew 1:18–25)

A Roman enrollment takes Joseph and Mary to Bethlehem, the city of David. Jesus is born and laid in a manger.

Born in Bethlehem (§10–11)

And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, to the city of David, which is called Bethlehem, because he was of the house and family of David; to enrol himself with Mary, who was betrothed to him, being great with child.

And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.

That night an angel tells shepherds in the fields nearby:

for there is born to you this day in the city of David a Saviour, who is Christ the Lord.

On the eighth day the child is circumcised and named Jesus (Luke 2:21).

The temple: the presentation (Luke 2:22–38)

When the days of purification are over (forty days, by the law of Leviticus 12), Mary and Joseph bring Jesus to the temple. Simeon and Anna recognize him.

Presented to the Lord (§13)

And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord

The aged Simeon takes the child in his arms and blesses God:

Now lettest thou thy servant depart, Lord, According to thy word, in peace; For mine eyes have seen thy salvation, Which thou hast prepared before the face of all peoples; A light for revelation to the Gentiles, And the glory of thy people Israel.

The prophetess Anna also gives thanks, and speaks of him to all who look for the redemption of Jerusalem (Luke 2:36–38).

Bethlehem: the wise men (Matthew 2:1–12)

Wise men from the east come to Jerusalem asking for the new-born king, and are sent on to Bethlehem.

The magi (§14)

Now when Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, Wise-men from the east came to Jerusalem, saying, Where is he that is born King of the Jews? for we saw his star in the east, and are come to worship him.

And they came into the house and saw the young child with Mary his mother; and they fell down and worshipped him; and opening their treasures they offered unto him gifts, gold and frankincense and myrrh.

Warned in a dream, they go home another way.

The order here is debated. Luke 2:39 goes straight from the presentation to Nazareth and does not mention the magi. Robertson, like many, puts the magi after the presentation, with the family back in Bethlehem living in “the house”. Other harmonies put the magi first.

The flight into Egypt (Matthew 2:13–18)

Warned in a dream, Joseph takes the child and his mother to Egypt by night. Herod has the boys of Bethlehem killed.

Into Egypt (§15)

Now when they were departed, behold, an angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt, and be thou there until I tell thee: for Herod will seek the young child to destroy him. And he arose and took the young child and his mother by night, and departed into Egypt; and was there until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt did I call my son.

Herod then kills all the male children in Bethlehem and its borders, from two years old and under (Matthew 2:16).

The text does not say where in Egypt the family lived. The pin is only a representative point for the country, and the line only shows the direction.

Back to Nazareth (Matthew 2:19–23; Luke 2:39–40)

After Herod's death the family comes back. Fearing Herod's son Archelaus in Judea, Joseph settles in Nazareth.

Home to Nazareth (§16–17)

But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise and take the young child and his mother, and go into the land of Israel: for they are dead that sought the young child’s life. And he arose and took the young child and his mother, and came into the land of Israel.

But when he heard that Archelaus was reigning over Judæa in the room of his father Herod, he was afraid to go thither; and being warned of God in a dream, he withdrew into the parts of Galilee, and came and dwelt in a city called Nazareth; that it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene.

And the child grew, and waxed strong, filled with wisdom: and the grace of God was upon him.

The temple: Jesus at twelve (Luke 2:41–50)

At the Passover, when he is twelve, Jesus stays behind in the temple, listening to the teachers and asking them questions.

In his Father's house (§18)

And his parents went every year to Jerusalem at the feast of the passover. And when he was twelve years old, they went up after the custom of the feast; and when they had fulfilled the days, as they were returning, the boy Jesus tarried behind in Jerusalem: and his parents knew it not;

And it came to pass, after three days they found him in the temple, sitting in the midst of the teachers, both hearing them, and asking them questions:

And he said unto them, How is it that ye sought me? knew ye not that I must be in my Father’s house?

Nazareth: the hidden years (Luke 2:51–52; Mark 6:3)

Jesus goes home and is subject to his parents. The Gospels pass over the next eighteen years in a sentence.

Growing up (§19)

And he went down with them, and came to Nazareth; and he was subject unto them: and his mother kept all these sayings in her heart. And Jesus advanced in wisdom and stature, and in favor with God and men.

Later his neighbors call him “the carpenter, the son of Mary”. Luke says he was “about thirty years of age” when he began his work.

The Jordan: baptism and temptation (Mark 1:9–13; Matthew 3:13 – 4:11; John 1:19–42)

Jesus comes from Nazareth to John at the Jordan and is baptized. The Spirit drives him into the wilderness for forty days.

Baptized in the Jordan (§24)

And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in the Jordan.

And Jesus, when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased.

Tempted in the wilderness (§25)

And straightway the Spirit driveth him forth into the wilderness. And he was in the wilderness forty days tempted of Satan; and he was with the wild beasts; and the angels ministered unto him.

Jesus answers each temptation from Scripture, ending:

Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

The place of the temptation is not named. Robertson says ‘the Wilderness of Judea’, and a tradition points to the hill west of Jericho. The map has no pin for it.

The Lamb of God (§26–28)

Back at the river, John points Jesus out:

These things were done in Bethany beyond the Jordan, where John was baptizing. On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lamb of God, that taketh away the sin of the world!

Two of John's disciples follow Jesus. One is Andrew, who brings his brother Simon (John 1:35–42).

Cana: water into wine (John 1:43 – 2:11)

Jesus goes to Galilee, calls Philip and Nathanael, and at a wedding in Cana turns water into wine: the first of his signs.

The first sign (§28–29)

On the morrow he was minded to go forth into Galilee, and he findeth Philip: and Jesus saith unto him, Follow me.

And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: and Jesus also was bidden, and his disciples, to the marriage.

When the wine runs out, Jesus has the servants fill six stone waterpots with water, and it becomes good wine.

This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him.

Capernaum: a short stay (John 2:12)

Jesus goes down to Capernaum with his mother, his brothers and his disciples.

A first stay (§30)

After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and there they abode not many days.

The temple: the first Passover (John 2:13 – 3:21)

At the Passover Jesus drives the traders out of the temple. Nicodemus comes to him by night.

Cleansing the temple (§31)

And the passover of the Jews was at hand, and Jesus went up to Jerusalem. And he found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: and he made a scourge of cords, and cast all out of the temple, both the sheep and the oxen; and he poured out the changers’ money, and overthrew their tables; and to them that sold the doves he said, Take these things hence; make not my Father’s house a house of merchandise.

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.

One cleansing or two? John tells this at the start of the ministry; Matthew, Mark and Luke tell a cleansing in the last week. Robertson takes them as two events (§31 and §129). Others think one event is told in two places.

Nicodemus (§32)

Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.

Sychar: the woman at the well (John 3:22 – 4:42)

Leaving Judea for Galilee, Jesus passes through Samaria and asks a Samaritan woman for a drink at Jacob's well.

In Judea, then Samaria (§33–35)

First Jesus and his disciples baptize in the Judean countryside, while John baptizes “in Ænon near to Salim” (a site not known for sure). Then:

he left Judea, and departed again into Galilee. And he must needs pass through Samaria. So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph: and Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus by the well. It was about the sixth hour. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.

Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life.

The woman saith unto him, I know that Messiah cometh (he that is called Christ): when he is come, he will declare unto us all things. Jesus saith unto her, I that speak unto thee am he.

Many Samaritans believe, and Jesus stays two days.

and they said to the woman, Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world.

Cana: the nobleman's son (John 4:43–54; Mark 1:14–15)

Back in Galilee, Jesus heals a Capernaum nobleman's dying son with a word, from Cana.

Preaching in Galilee (§37)

Now after John was delivered up, Jesus came into Galilee, preaching the gospel of God, and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel.

The second sign (§38)

He came therefore again unto Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.

Jesus saith unto him, Go thy way; thy son liveth. The man believed the word that Jesus spake unto him, and he went his way.

The fever left the boy at the very hour Jesus spoke.

This is again the second sign that Jesus did, having come out of Judæa into Galilee.

Nazareth: rejected at home (Luke 4:16–30)

In the synagogue at Nazareth Jesus reads from Isaiah and says it is fulfilled. The town tries to throw him off a cliff.

The synagogue at Nazareth (§39)

And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.

The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, To proclaim the acceptable year of the Lord.

And he began to say unto them, To-day hath this scripture been fulfilled in your ears.

And they were all filled with wrath in the synagogue, as they heard these things; and they rose up, and cast him forth out of the city, and led him unto the brow of the hill whereon their city was built, that they might throw him down headlong. But he passing through the midst of them went his way.

Capernaum: a new home (Matthew 4:13–22; Mark 1:16 – 2:17)

Jesus makes Capernaum his base. He calls four fishermen, teaches in the synagogue, heals, and tours Galilee.

A home by the sea (§40–47)

and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali:

And passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishers. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. And straightway they left the nets, and followed him.

James and John leave their father's boat too. In the synagogue Jesus casts out an unclean spirit; in Simon's house he heals Simon's wife's mother (Mark 1:21–31).

And he went into their synagogues throughout all Galilee, preaching and casting out demons.

Back in Capernaum four men lower a paralyzed man through a roof:

And Jesus seeing their faith saith unto the sick of the palsy, Son, thy sins are forgiven.

At the tax office Jesus calls Levi (Matthew): “Follow me. And he arose and followed him.”

Jerusalem: the pool of Bethesda (John 5:1–47)

At an unnamed feast Jesus heals a man who had been ill thirty-eight years, on the sabbath.

A feast of the Jews (§49)

After these things there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porches.

And a certain man was there, who had been thirty and eight years in his infirmity. When Jesus saw him lying, and knew that he had been now a long time in that case, he saith unto him, Wouldest thou be made whole? The sick man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Arise, take up thy bed, and walk. And straightway the man was made whole, and took up his bed and walked. Now it was the sabbath on that day.

The pool lay just north of the temple. The healing on the sabbath begins open conflict with the leaders.

Which feast? John does not say. Robertson thinks it ‘most probably a Passover’, which would make the ministry about three years long. Others suggest Purim, Tabernacles or another feast.

The Sermon on the Mount (Luke 6:12–49; Matthew 5–7)

After a night of prayer on the mountain Jesus chooses the Twelve, then teaches the crowds: the Sermon on the Mount.

The Twelve chosen (§53)

And it came to pass in these days, that he went out into the mountain to pray; and he continued all night in prayer to God. And when it was day, he called his disciples; and he chose from them twelve, whom also he named apostles:

The sermon (§54)

And seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him: and he opened his mouth and taught them, saying, Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Luke's shorter account is spoken on “a level place”. Robertson reads both as one sermon.

Where? The text says only “the mountain”. The pin is at Tabgha, below the traditional Mount of Beatitudes near Capernaum. Another tradition names the Horns of Hattin, west of Tiberias. Robertson reports that many think it suits Luke's ‘level place’, and he does not insist on a mountain close to Capernaum.

Capernaum: the centurion's servant (Luke 7:1–10; Matthew 8:5–13)

A Roman centurion asks Jesus to heal his servant with only a word.

Great faith (§55)

After he had ended all his sayings in the ears of the people, he entered into Capernaum.

The centurion sends word:

wherefore neither thought I myself worthy to come unto thee: but say the word, and my servant shall be healed.

And when Jesus heard these things, he marvelled at him, and turned and said unto the multitude that followed him, I say unto you, I have not found so great faith, no, not in Israel.

Nain: the widow's son (Luke 7:11–17)

At the gate of Nain Jesus meets a funeral, and raises the only son of a widow.

Raised at the gate (§56)

And it came to pass soon afterwards, that he went to a city called Nain; and his disciples went with him, and a great multitude. Now when he drew near to the gate of the city, behold, there was carried out one that was dead, the only son of his mother, and she was a widow: and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came nigh and touched the bier: and the bearers stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he gave him to his mother.

And fear took hold on all: and they glorified God, saying, A great prophet is arisen among us: and, God hath visited his people.

By the sea: the parables (Matthew 13:1–53; Mark 4:1–34)

Crowds press so close that Jesus teaches from a boat. He tells the parables of the kingdom: the sower, the mustard seed, the leaven.

Teaching from a boat (§64)

On that day went Jesus out of the house, and sat by the sea side. And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach. And he spake to them many things in parables, saying, Behold, the sower went forth to sow;

The parables that day include the sower, the tares, the mustard seed, the leaven, the hid treasure, the pearl and the net. The town is not named. Jesus went “out of the house” to the shore, most likely at Capernaum.

Across the lake: the storm and the Gerasene (Mark 4:35 – 5:20)

Crossing that evening, Jesus stills a storm. On the far shore he frees a man possessed by a legion of demons.

The storm (§65)

And on that day, when even was come, he saith unto them, Let us go over unto the other side. And leaving the multitude, they take him with them, even as he was, in the boat. And other boats were with him. And there ariseth a great storm of wind, and the waves beat into the boat, insomuch that the boat was now filling.

And he awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.

And they feared exceedingly, and said one to another, Who then is this, that even the wind and the sea obey him?

The man among the tombs (§66)

And they came to the other side of the sea, into the country of the Gerasenes. And when he was come out of the boat, straightway there met him out of the tombs a man with an unclean spirit,

The demons go into a herd of swine, which rush into the sea. The healed man is sent home:

And he suffered him not, but saith unto him, Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and how he had mercy on thee. And he went his way, and began to publish in Decapolis how great things Jesus had done for him: and all men marvelled.

Where this happened is disputed; see the Kursi pin's panel.

Back across: Jairus's daughter (Mark 5:21–43; Matthew 9:18–26)

Back on the west shore, a synagogue ruler begs Jesus to come to his dying daughter. On the way a woman is healed by touching his garment.

Talitha cumi (§67)

And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him; and he was by the sea. And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet, and beseecheth him much, saying, My little daughter is at the point of death: I pray thee, that thou come and lay thy hands on her, that she may be made whole, and live.

On the way a woman who has bled for twelve years touches his garment and is healed. Word comes that the girl has died. Jesus goes on.

And taking the child by the hand, he saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise. And straightway the damsel rose up, and walked; for she was twelve years old. And they were amazed straightway with a great amazement.

Mark does not name the town. Matthew tells it soon after Jesus comes “into his own city”, so it is shown at Capernaum.

After this Robertson places a last, cold visit to Nazareth (Mark 6:1–6), a third tour of Galilee, and the sending out of the Twelve two by two (§69–70).

Near Bethsaida: feeding the five thousand (Mark 6:30–44; Luke 9:10–17; John 6:1–15)

Jesus takes the returning Twelve by boat to rest. The crowds follow, and he feeds five thousand men with five loaves and two fishes.

A desert place (§72–73)

The Twelve return from their mission, and news comes that Herod has beheaded John the Baptist (Matthew 14:12–13).

And he saith unto them, Come ye yourselves apart into a desert place, and rest a while. For there were many coming and going, and they had no leisure so much as to eat. And they went away in the boat to a desert place apart.

And the apostles, when they were returned, declared unto him what things they had done. And he took them, and withdrew apart to a city, called Bethsaida. But the multitudes perceiving it followed him: and he welcomed them, and spake to them of the kingdom of God, and them that had need of healing he cured.

Jesus said, Make the people sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. Jesus therefore took the loaves; and having given thanks, he distributed to them that were set down; likewise also of the fishes as much as they would.

When therefore the people saw the sign which he did, they said, This is of a truth the prophet that cometh into the world. Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone.

Where? Luke links it to Bethsaida, so the pin is there. The church at Tabgha remembers the miracle on the other side of Capernaum; that is a later tradition.

On the sea: Jesus walks on the water (Mark 6:45–56; Matthew 14:22–36; John 6:16–21)

The disciples row into a head wind at night. Jesus comes to them walking on the sea, and they land at Gennesaret.

“It is I” (§74–75)

And when even was come, the boat was in the midst of the sea, and he alone on the land. And seeing them distressed in rowing, for the wind was contrary unto them, about the fourth watch of the night he cometh unto them, walking on the sea; and he would have passed by them: but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; for they all saw him, and were troubled. But he straightway spake with them, and saith unto them, Be of good cheer: it is I; be not afraid.

And Peter answered him and said, Lord, if it be thou, bid me come unto thee upon the waters. And he said, Come. And Peter went down from the boat, and walked upon the waters to come to Jesus.

Peter begins to sink and Jesus catches him.

And when they had crossed over, they came to the land unto Gennesaret, and moored to the shore.

Mark says they set out for Bethsaida and John says for Capernaum; they came to land at Gennesaret. (Robertson read Mark's Bethsaida as a second town of that name on the west shore.) The dashed line shows only where they started and where they landed.

Capernaum: the bread of life (John 6:22–71)

The crowd finds him in Capernaum. Jesus calls himself the bread of life, and many disciples leave him.

The turning point (§76)

Jesus said unto them, I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst.

These things said he in the synagogue, as he taught in Capernaum.

Upon this many of his disciples went back, and walked no more with him. Jesus said therefore unto the twelve, Would ye also go away? Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. And we have believed and know that thou art the Holy One of God.

The borders of Tyre: the Syrophoenician woman (Mark 7:24–30; Matthew 15:21–28)

Jesus withdraws north into Phoenicia. A Gentile woman begs him to heal her daughter.

Crumbs from the table (§78)

And from thence he arose, and went away into the borders of Tyre and Sidon. And he entered into a house, and would have no man know it; and he could not be hid. But straightway a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. Now the woman was a Greek, a Syrophoenician by race. And she besought him that he would cast forth the demon out of her daughter.

And he said unto her, Let the children first be filled: for it is not meet to take the children’s bread and cast it to the dogs. But she answered and saith unto him, Yea, Lord; even the dogs under the table eat of the children’s crumbs. And he said unto her, For this saying go thy way; the demon is gone out of thy daughter.

Matthew adds Jesus's words: “O woman, great is thy faith”.

Through Sidon (Mark 7:31)

Jesus goes north through Sidon, then round to the Decapolis. Robertson notes that this kept him out of Herod Antipas's land.

A long loop (§79)

And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis.

Robertson reads this as a journey north through Phoenicia, east towards Hermon, and south into the Decapolis. The route between is not given; the lines only link the places named.

The Decapolis: the four thousand (Mark 7:31 – 8:9; Matthew 15:29–38)

In the Decapolis Jesus heals a deaf man and feeds four thousand people.

Ephphatha (§79)

A deaf man with a speech impediment is brought to him.

and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

The four thousand

In those days, when there was again a great multitude, and they had nothing to eat, he called unto him his disciples, and saith unto them,

With seven loaves and a few small fishes, he feeds them all.

And they were about four thousand: and he sent them away.

The town is not named; the pin is only a point for the region.

Caesarea Philippi: “Thou art the Christ” (Mark 8:10–38; Matthew 16:1–28)

Near Caesarea Philippi Jesus asks who they say he is. Peter answers, “Thou art the Christ.” Jesus begins to foretell his death.

On the way north (§80–81)

First Jesus crosses by boat to “the parts of Dalmanutha” (Magadan in Matthew, probably near Magdala), where Pharisees demand a sign. He crosses back, and at Bethsaida heals a blind man in two stages (Mark 8:22–26).

Peter's confession (§82–83)

Now when Jesus came into the parts of Cæsarea Philippi, he asked his disciples, saying, Who do men say that the Son of man is? And they said, Some say John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets. He saith unto them, But who say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven. And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it.

And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again.

The transfiguration (Mark 9:2–29; Luke 9:28–43)

On a high mountain Jesus is transfigured before Peter, James and John. Moses and Elijah talk with him.

On the mountain (§85)

And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them; and his garments became glistering, exceeding white, so as no fuller on earth can whiten them. And there appeared unto them Elijah with Moses: and they were talking with Jesus.

And there came a cloud overshadowing them: and there came a voice out of the cloud, This is my beloved Son: hear ye him.

Coming down, he heals a boy the disciples could not heal (Mark 9:14–29).

Which mountain? The text says only “a high mountain apart”. The pin is on Mount Hermon, near Caesarea Philippi, which Robertson thinks ‘probably’. Mount Tabor in Galilee is the old tradition. Neither is certain.

Capernaum: the temple tax (Matthew 17:24 – 18:35; Mark 9:30–50)

Back through Galilee, Jesus again foretells his death. In Capernaum he pays the temple tax and teaches who is greatest.

The last stay in Capernaum (§88–92)

And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel?

Jesus sends Peter to find the coin in a fish's mouth (Matthew 17:27).

And they came to Capernaum: and when he was in the house he asked them, What were ye reasoning on the way? But they held their peace: for they had disputed one with another on the way, who was the greatest. And he sat down, and called the twelve; and he saith unto them, If any man would be first, he shall be last of all, and servant of all.

He also teaches on forgiving a brother seventy times seven times (Matthew 18:21–35).

Jerusalem: the feast of tabernacles (Luke 9:51–56; John 7:2 – 10:21)

Jesus goes up quietly through Samaria to the feast. He teaches in the temple and heals a man born blind.

Setting his face (§94–95)

And it came to pass, when the days were well-nigh come that he should be received up, he stedfastly set his face to go to Jerusalem, and sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he were going to Jerusalem.

But when his brethren were gone up unto the feast, then went he also up, not publicly, but as it were in secret.

At the feast (§96–101)

But when it was now the midst of the feast Jesus went up into the temple, and taught.

Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water.

Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life.

Jesus said unto them, Verily, verily, I say unto you, Before Abraham was born, I am. They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple.

He then heals a man born blind, sending him to wash “in the pool of Siloam”, and speaks of himself as the good shepherd (John 10:1–21).

The order is debated. Luke's long travel section (Luke 9:51 – 19:28) is arranged very differently by different harmonies. This map keeps Robertson's order.

Bethany: Martha and Mary (Luke 10:25–42)

Jesus is a guest in the home of Martha and her sister Mary.

The good part (§103–104)

Just before, a lawyer asks who his neighbor is, and Jesus tells of a man “going down from Jerusalem to Jericho”: the good Samaritan.

Now as they went on their way, he entered into a certain village: and a certain woman named Martha received him into her house. And she had a sister called Mary, who also sat at the Lord’s feet, and heard his word. But Martha was cumbered about much serving; and she came up to him, and said, Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she help me. But the Lord answered and said unto her, Martha, Martha, thou art anxious and troubled about many things: but one thing is needful: for Mary hath chosen the good part, which shall not be taken away from her.

Luke says only “a certain village”. John names the sisters' village as Bethany (John 11:1), so it is shown there.

The temple: the feast of dedication (John 10:22–39)

In winter, in Solomon's porch, Jesus says, “I and the Father are one.” They try to stone him.

In Solomon's porch (§111)

And it was the feast of the dedication at Jerusalem: it was winter; and Jesus was walking in the temple in Solomon’s porch.

I and the Father are one. The Jews took up stones again to stone him.

They sought again to take him: and he went forth out of their hand.

Back beyond the Jordan (John 10:40–42)

Jesus withdraws to where John first baptized, and many believe on him there.

Where it began (§112)

And he went away again beyond the Jordan into the place where John was at the first baptizing; and there he abode. And many came unto him; and they said, John indeed did no sign: but all things whatsoever John spake of this man were true. And many believed on him there.

Perea: teaching on the way (Luke 13:22 – 17:10)

Teaching in towns on the way, which Robertson places in Perea east of the Jordan, Jesus tells the parables of the lost sheep, the lost coin and the lost son.

Through cities and villages (§113–117)

And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem.

Warned that Herod wants to kill him, he answers:

And he said unto them, Go and say to that fox, Behold, I cast out demons and perform cures to-day and to-morrow, and the third day I am perfected. Nevertheless I must go on my way to-day and to-morrow and the day following: for it cannot be that a prophet perish out of Jerusalem.

Now all the publicans and sinners were drawing near unto him to hear him. And both the Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them.

He answers with three parables: the lost sheep, the lost coin, and the son who was lost:

And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck and kissed him.

The towns are not named; the pin is only a point for the region.

Bethany: Lazarus raised (John 11:1–46)

Lazarus of Bethany dies. Jesus comes four days later and calls him out of the tomb.

The resurrection and the life (§118)

Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha.

So when Jesus came, he found that he had been in the tomb four days already. Now Bethany was nigh unto Jerusalem, about fifteen furlongs off;

Jesus said unto her, I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live; and whosoever liveth and believeth on me shall never die. Believest thou this?

Jesus wept.

And when he had thus spoken, he cried with a loud voice, Lazarus, come forth. He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

Ephraim: out of sight (John 11:47–54)

The council plots his death. Jesus withdraws to a town called Ephraim, near the wilderness.

Withdrawn (§119)

So from that day forth they took counsel that they might put him to death. Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with the disciples.

The last journey: through Perea (Luke 17:11 – 18:34; Mark 10:1–45)

Jesus sets out for Jerusalem one last time. He heals ten lepers, blesses children, and meets a rich young ruler.

Towards Jerusalem (§120–125)

And it came to pass, as they were on the way to Jerusalem, that he was passing along the borders of Samaria and Galilee. And as he entered into a certain village, there met him ten men that were lepers, who stood afar off: and they lifted up their voices, saying, Jesus, Master, Have mercy on us. And when he saw them, he said unto them, Go and show yourselves unto the priests. And it came to pass, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God; and he fell upon his face at his feet, giving him thanks: and he was a Samaritan.

And he arose from thence and cometh into the borders of Judæa and beyond the Jordan: and multitudes come together unto him again; and, as he was wont, he taught them again.

But when Jesus saw it, he was moved with indignation, and said unto them, Suffer the little children to come unto me; forbid them not: for to such belongeth the kingdom of God.

To a rich young man: “One thing thou lackest: go, sell whatsoever thou hast, and give to the poor”.

And they were on the way, going up to Jerusalem; and Jesus was going before them: and they were amazed; and they that followed were afraid. And he took again the twelve, and began to tell them the things that were to happen unto him, saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and the scribes; and they shall condemn him to death, and shall deliver him unto the Gentiles: and they shall mock him, and shall spit upon him, and shall scourge him, and shall kill him; and after three days he shall rise again.

For the Son of man also came not to be ministered unto, but to minister, and to give his life a ransom for many.

The route. Robertson takes Jesus north from Ephraim to the border of Samaria and Galilee (Luke 17:11), then down the east side of the Jordan (Mark 10:1). The text gives no more detail, so the line runs straight to the Perea point.

Jericho: Bartimaeus and Zacchaeus (Mark 10:46–52; Luke 18:35 – 19:28)

At Jericho a blind beggar receives his sight, and a chief tax collector climbs a tree to see Jesus.

Bartimaeus (§126)

And they come to Jericho: and as he went out from Jericho, with his disciples and a great multitude, the son of Timæus, Bartimæus, a blind beggar, was sitting by the way side. And when he heard that it was Jesus the Nazarene, he began to cry out, and say, Jesus, thou son of David, have mercy on me.

And Jesus answered him, and said, What wilt thou that I should do unto thee? And the blind man said unto him, Rabboni, that I may receive my sight. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And straightway he received his sight, and followed him in the way.

Mark sets the healing as Jesus left Jericho, Luke as he drew near it, and Matthew speaks of two blind men. Harmonists explain this in different ways; one is that there were two Jerichos, the old and the new, close together.

Zacchaeus (§127)

And he entered and was passing through Jericho. And behold, a man called by name Zacchæus; and he was a chief publican, and he was rich. And he sought to see Jesus who he was; and could not for the crowd, because he was little of stature. And he ran on before, and climbed up into a sycomore tree to see him: for he was to pass that way. And when Jesus came to the place, he looked up, and said unto him, Zacchæus, make haste, and come down; for to-day I must abide at thy house.

And Jesus said unto him, To-day is salvation come to this house, forasmuch as he also is a son of Abraham. For the Son of man came to seek and to save that which was lost.

Bethany: six days before the Passover (John 11:55 – 12:1; 12:9–11)

Jesus climbs from Jericho to Bethany. Crowds come to see him and Lazarus.

Arriving (§128a)

Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead.

The common people therefore of the Jews learned that he was there: and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead. But the chief priests took counsel that they might put Lazarus also to death; because that by reason of him many of the Jews went away, and believed on Jesus.

John tells the supper and Mary's anointing here (John 12:2–8). Robertson places that anointing later in the week, with Mark 14:3; see the anointing step.

The Mount of Olives: the King comes (Mark 11:1–10; Luke 19:29–44; Matthew 21:1–11)

Jesus sends for a colt and rides down the Mount of Olives. The crowds spread garments and cry “Hosanna”.

The triumphal entry (§128b)

And when they draw nigh unto Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth two of his disciples, and saith unto them, Go your way into the village that is over against you: and straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat; loose him, and bring him.

And as he was now drawing nigh, even at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen; saying, Blessed is the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

And the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.

And when he drew nigh, he saw the city and wept over it,

Bethphage was a village on the mount, probably at et-Tur on the summit; its exact site is not certain.

The temple: the last days of teaching (Matthew 21:10; Mark 11:11 – 12:44; Luke 21:37)

Jesus cleanses the temple again and teaches there each day. The leaders challenge him with hard questions.

Into the city (§128b–138)

And when he was come into Jerusalem, all the city was stirred, saying, Who is this?

And he entered into Jerusalem, into the temple; and when he had looked round about upon all things, it being now eventide, he went out unto Bethany with the twelve.

The next day he curses a barren fig tree and cleanses the temple:

And he taught, and said unto them, Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers.

Priests, Pharisees, Herodians and Sadducees try to trap him.

And Jesus said unto them, Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s. And they marvelled greatly at him.

Jesus answered, The first is, Hear, O Israel; The Lord our God, the Lord is one: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. The second is this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these.

He praises a poor widow who gives two mites, “all that she had, even all her living”.

And every day he was teaching in the temple; and every night he went out, and lodged in the mount that is called Olivet.

The Mount of Olives: the last things (Mark 13; Matthew 24–25; Luke 21:5–36)

Looking across at the temple, Jesus foretells its fall and his coming again.

The Olivet discourse (§139)

And as he went forth out of the temple, one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings! And Jesus said unto him, Seest thou these great buildings? there shall not be left here one stone upon another, which shall not be thrown down. And as he sat on the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,

And as he sat on the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?

Heaven and earth shall pass away, but my words shall not pass away.

Matthew adds the parables of the ten virgins and the talents, and the judgment of the sheep and the goats (Matthew 25).

Bethany: anointed for burial (Mark 14:1–11; Matthew 26:6–16; John 12:2–8)

At a supper in Simon the leper's house, a woman pours costly ointment on Jesus. Judas goes to the chief priests.

The anointing (§140–142)

Now after two days was the feast of the passover and the unleavened bread: and the chief priests and the scribes sought how they might take him with subtlety, and kill him:

And while he was in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster cruse of ointment of pure nard very costly; and she brake the cruse, and poured it over his head.

Some complain of the waste. Jesus defends her:

And verily I say unto you, Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her.

John names the woman as Mary, sister of Lazarus.

And Judas Iscariot, he that was one of the twelve, went away unto the chief priests, that he might deliver him unto them.

When? John tells the supper right after Jesus arrives at Bethany “six days before the passover”; Mark tells it after “two days”. Robertson treats them as one supper and follows Mark's place. Some harmonies follow John's order, and some count two anointings.

The upper room: the last supper (Mark 14:12–31; Luke 22:7–38; John 13–17)

Jesus eats the Passover with the Twelve, washes their feet, names the betrayer, and gives them the bread and the cup.

Making ready (§143)

And he sendeth two of his disciples, and saith unto them, Go into the city, and there shall meet you a man bearing a pitcher of water: follow him; and wheresoever he shall enter in, say to the master of the house, The Teacher saith, Where is my guest-chamber, where I shall eat the passover with my disciples? And he will himself show you a large upper room furnished and ready: and there make ready for us.

The supper (§144–148)

And he said unto them, With desire I have desired to eat this passover with you before I suffer:

He washes the disciples' feet: “ye also ought to wash one another’s feet.” Judas goes out into the night.

And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me. And the cup in like manner after supper, saying, This cup is the new covenant in my blood, even that which is poured out for you.

A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another.

The farewell (§149–151)

Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me.

He prays for his disciples and for all who will believe through them (John 17).

Was it the Passover meal? John 18:28 has the leaders not yet having eaten the Passover the next morning. Robertson concludes that Jesus ate it at the regular time; others think the supper came a day earlier.

Gethsemane: the agony and the arrest (Mark 14:26–52; Luke 22:39–53; John 18:1–12)

Across the Kidron, Jesus prays in anguish while the disciples sleep. Judas comes with a band and betrays him with a kiss.

The garden (§152)

And when they had sung a hymn, they went out unto the mount of Olives.

When Jesus had spoken these words, he went forth with his disciples over the brook Kidron, where was a garden, into which he entered, himself and his disciples. Now Judas also, who betrayed him, knew the place: for Jesus oft-times resorted thither with his disciples.

And he saith unto them, My soul is exceeding sorrowful even unto death: abide 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 away from him. And he said, Abba, Father, all things are possible unto thee; remove this cup from me: howbeit not what I will, but what thou wilt.

And being in an agony he prayed more earnestly; and his sweat became as it were great drops of blood falling down upon the ground.

The arrest (§153)

Judas comes with a band of soldiers and officers and kisses him. The disciples all leave him and flee (Mark 14:43–50).

The trials: before the priests, Pilate and Herod (John 18:12 – 19:16; Mark 14:53 – 15:20; Luke 22:54 – 23:25)

Through the night and morning Jesus is tried before Annas, Caiaphas and the council, then Pilate, Herod, and Pilate again.

Before the priests (§154–157)

and led him to Annas first; for he was father in law to Caiaphas, who was high priest that year.

And they led Jesus away to the high priest: and there come together with him all the chief priests and the elders and the scribes.

In the courtyard Peter denies him three times.

And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how that he said unto him, Before the cock crow this day thou shalt deny me thrice. And he went out, and wept bitterly.

Before Pilate and Herod (§159–162)

They lead Jesus therefore from Caiaphas into the Prætorium: and it was early; and they themselves entered not into the Prætorium, that they might not be defiled, but might eat the passover.

But when Pilate heard it, he asked whether the man were a Galilæan. And when he knew that he was of Herod’s jurisdiction, he sent him unto Herod, who himself also was at Jerusalem in these days.

Herod mocks him and sends him back.

But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha.

And Pilate, wishing to content the multitude, released unto them Barabbas, and delivered Jesus, when he had scourged him, to be crucified.

Where? The high priests' houses and Herod's lodging are not known, so they have no pins. This point marks the site OpenBible.info favors for the Praetorium and the Pavement: Herod's palace on the west side of the city (61%). The older tradition, which the Via Dolorosa follows, puts it at the Antonia fortress by the temple.

Golgotha and the tomb (John 19:16–42; Luke 23:26–56; Matthew 27:57 – 28:10; John 20:1–18)

Jesus is crucified at Golgotha, dies, and is laid in a new tomb in a garden nearby. On the first day of the week the tomb is empty.

Crucified (§163–166)

Then therefore he delivered him unto them to be crucified. They took Jesus therefore: and he went out, bearing the cross for himself, unto the place called The place of a skull, which is called in Hebrew, Golgotha: where they crucified him, and with him two others, on either side one, and Jesus in the midst.

And Jesus said, Father, forgive them; for they know not what they do. And parting his garments among them, they cast lots.

And he said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.

When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up his spirit.

Buried (§167–168)

Now in the place where he was crucified there was a garden; and in the garden a new tomb wherein was never man yet laid. There then because of the Jews’ Preparation (for the tomb was nigh at hand) they laid Jesus.

and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the tomb, and departed.

Risen (§169–175)

Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it.

And the angel answered and said unto the women, Fear not ye; for I know that ye seek Jesus, who hath been crucified. He is not here; for he is risen, even as he said. Come, see the place where the Lord lay. And go quickly, and tell his disciples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: lo, I have told you.

Mary Magdalene stays weeping at the tomb, and Jesus speaks to her:

Jesus saith unto her, Mary. She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher. Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.

Where Golgotha and the tomb were is disputed; see the pin's panel. The tomb was beside the place of the cross, so both share this pin.

The road to Emmaus (Luke 24:13–35)

That same day two disciples walking to Emmaus are joined by a stranger. They know him when he breaks the bread.

On the way (§176)

And behold, two of them were going that very day to a village named Emmaus, which was threescore furlongs from Jerusalem.

And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.

And it came to pass, when he had sat down with them to meat, he took the bread and blessed; and breaking it he gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Was not our heart burning within us, while he spake to us in the way, while he opened to us the scriptures?

Where Emmaus was is not known; see the pin's panel.

Jerusalem: the risen Lord among them (Luke 24:33–43; John 20:19–29)

The two hurry back to Jerusalem. Jesus stands among the disciples; a week later Thomas sees him too.

“The Lord is risen indeed” (§177–178)

And they rose up that very hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon.

When therefore it was evening, on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst, and saith unto them, Peace be unto you. And when he had said this, he showed unto them his hands and his side. The disciples therefore were glad, when they saw the Lord.

Thomas (§179)

And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach hither thy hand, and put it into my side: and be not faithless, but believing. Thomas answered and said unto him, My Lord and my God.

Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

The text does not name the house. It is shown at the upper room of the last supper, which is only an assumption.

Galilee: by the sea, and on the mountain (John 21; Matthew 28:16–20)

Jesus meets seven disciples at dawn by the Sea of Galilee and restores Peter. On a mountain in Galilee he sends the eleven to all nations.

By the sea (§180)

After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested himself on this wise. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they took nothing.

But when day was now breaking, Jesus stood on the beach: yet the disciples knew not that it was Jesus. Jesus therefore saith unto them, Children, have ye aught to eat? They answered him, No. And he said unto them, Cast the net on the right side of the boat, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.

After breakfast on the shore, Jesus asks Peter three times, “Lovest thou me?”

He saith unto him the third time, Simon, son of John, 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.

The shore is not named. The pin is at Tabgha, where a chapel remembers this morning; that is tradition only.

On the mountain (§181)

But the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. And when they saw him, they worshipped him; but some doubted.

And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world.

That mountain is not identified, so it has no pin. Robertson links it with the appearance to “above five hundred brethren at once”.

The Mount of Olives: the ascension (Luke 24:44–53; Acts 1:3–12)

After forty days Jesus leads the disciples out towards Bethany, blesses them, and is taken up into heaven.

Forty days (§183)

to whom he also showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God:

And behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high.

Taken up (§184)

And he led them out until they were over against Bethany: and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he parted from them, and was carried up into heaven.

And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight. And while they were looking stedfastly into heaven as he went, behold two men stood by them in white apparel; who also said, Ye men of Galilee, why stand ye looking into heaven? this Jesus, who was received up from you into heaven shall so come in like manner as ye beheld him going into heaven.

Then returned they unto Jerusalem from the mount called Olivet, which is nigh unto Jerusalem, a sabbath day’s journey off.

Luke says “over against Bethany” in his Gospel and “Olivet” in Acts. Bethany lies on the far slope of the same mount, so both fit. The pin is on the summit, where the traditional site of the ascension is.

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