The Curtain in the Temple

The Jesus Bible – His Story

The Complete Chronology of Jesus’ Life & Ministry

The Curtain in the Temple Tears in Two

Heaven’s Grief and Earth’s Access Through Christ

When Jesus Christ breathed His last breath on the cross, something extraordinary happened in the heart of Jerusalem—the massive temple curtain was torn in two, from top to bottom. This wasn’t just a dramatic event; it was a moment soaked in spiritual and symbolic significance. The temple curtain, approximately 18 metres high, 10 metres wide, and 10cm thick, was woven with intricate cherubim designs that marked the entrance to the Most Holy Place, the sacred space where God’s presence dwelled and only the high priest could enter once a year.

But this wasn’t an ordinary tear. The fact that it tore from top to bottom indicated divine action—God Himself tore the veil. In Jewish mourning tradition, tearing one’s garments was a visible sign of deep sorrow and grief. It was a gesture reserved for the loss of someone dearly loved. Thus, the tearing of the temple curtain powerfully represents the grief of the Heavenly Father at the death of His beloved Son, Jesus Christ.

Yet this act of divine grief was also one of glorious access. The cherubim once guarded the way back to Eden and to God’s presence. Now, through Jesus’ atoning sacrifice, the barrier between God and humanity has been removed. The curtain’s tearing signaled that the way to the Father is open—no longer restricted to priests, rituals, or temple walls.

This sacred event is central to the Gospel message, symbolizing God’s sorrow, His love, and our restored relationship with Him. Explore more about the temple curtain torn, Jesus’ crucifixion, and how this act transformed Christianity forever.

Joseph & Nicodemus Bury Jesus

The Jesus Bible – His Story

The Complete Chronology of Jesus’ Life & Ministry

Joseph and Nicodemus Bury Jesus

Bold Devotion, Costly Faith, and Heaven’s Honour

When Jesus breathed His last on the cross, two unlikely figures stepped out of the shadows—Joseph of Arimathea and Nicodemus, both prominent members of the Jewish ruling council. Their response to Christ’s death was not only an act of sacrificial love, but a bold declaration of faith that came at great personal cost.

Both wealthy and influential, Joseph and Nicodemus had access to servants and status. Yet, instead of delegating, they chose to personally handle Jesus’ broken body, carrying it from Golgotha to a newly hewn tomb. In doing so, they deliberately sacrificed their right to eat the Passover meal that night, one of the holiest observances in Judaism. Touching a dead body rendered them ceremonially unclean, requiring a seven-day purification process that included being sprinkled with the ashes of a red heifer—a rare and sacred ritual described in Numbers 19.

Their decision wasn’t just religiously costly; it was socially and politically dangerous. As members of the Sanhedrin, their allegiance to Jesus could provoke ridicule, ostracism, or even persecution. Still, they moved forward in faith, choosing devotion over reputation.

Joseph, known for his righteousness, boldly asked Pilate for Jesus’ body and offered his own tomb for burial—fulfilling Isaiah 53:9. Nicodemus, once a secret inquirer who came to Jesus by night (John 3), brought an extravagant 75 pounds of myrrh and aloes to honor the crucified Messiah with a burial fit for a king.

Together, their actions underscore a powerful truth: true discipleship often requires personal risk, visible faith, and humble service. In the tearing of the temple veil and the loving burial by Joseph and Nicodemus, we see Heaven’s grief met by Earth’s bold devotion. Their story is a timeless reminder that when the cost is high, the testimony is louder—and through such courageous obedience, the world sees Christ more clearly.

Explore the legacy of Joseph of Arimathea and Nicodemus, and how their costly faith echoes the message of the Gospel, resurrection hope, and eternal access through Christ.

How the 12 Disciples Died

Jesus forewarned his disciples about future persecutions and not to fear death. All 11 disciples would later face persecution and all, but one of them, martyrdom. This is how Christian history and tradition has recorded their deaths:

  • Peter: Crucified upside down on a cross in Rome in 68AD.
  • James (son of Zebedee): Executed by Herod Agrippa in 44AD.
  • John (son of Zebedee): The only disciple to live out his life but died in prison on the Isle of Patmos in 95AD.
  • Andrew: Crucified at Patrae in Achaia at an unknown date.
  • Philip: Tortured and crucified in Phrygia in 54AD.
  • Bartholomew: Crucified for not denying his faith in 70AD.
  • Matthew: Beheaded at Nad-Davar in approx. 65AD.
  • Thomas: Burned alive for his testimony in 70AD.
  • James (son of Alphaeus): Cast off the temple in Jerusalem and beaten to death for not denying the resurrection in 63AD.
  • Simon the Zealot: Executed in Syria in approx. 74AD.
  • Judas Thaddeus: Beaten to death in Mesopotamia in 72AD.
  • Judas: Hanged himself in Jerusalem in 33AD

What Does Galilee mean?

Galilee comes from the Hebrew word Galil which means ‘rolling’. It is believed that it took its name from regions geography, as it is a land of many rolling hills. Galilee was located largely in the tribal lands of Naphtali. However, under Roman occupation, it had its borders more clearly defined and enlarged when it became one of the three major provinces of Israel along with Judah and Samaria.

What Did It Mean To Be Ritually Unclean?

Being ritually unclean was a normal part of Jewish life. Things that would make a person unclean included coming into contact with a dead animal, certain moulds, a woman’s monthly cycle, childbirth, entering the house of a Gentile, eating certain foods, leprosy, or touching a dead person. Being ritually unclean was not a sin, but it did prevent that person from participating in certain ceremonies.
It was the responsibility of the unclean person to return to ritual purity as soon as possible. There were different states of ritual impurity that required different treatments. Most impurities simply required the person to separate themselves for a time and then wash themselves in water while some states of uncleanness required the presentation of an atoning sacrifice.