Markus 9:9-10

9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 9:10 They kept this statement to themselves, discussing what this rising from the dead meant.

Markus 10:34

10:34 They will mock him, spit on him, flog ¹  him severely, and kill him. Yet ²  after three days, ³  he will rise again.”

Mazmur 71:20

71:20 Though you have allowed me to experience much trouble and distress, ⁴ 

revive me once again! ⁵ 

Bring me up once again ⁶  from the depths of the earth!

Matius 12:40

12:40 For just as Jonah was in the belly of the huge fish ⁷  for three days and three nights, ⁸  so the Son of Man will be in the heart of the earth for three days and three nights.

Matius 28:6-7

28:6 He is not here, for he has been raised, ⁹  just as he said. Come and see the place where he ¹⁰  was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He ¹¹  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!”

Lukas 24:4-8

24:4 While ¹²  they were perplexed ¹³  about this, suddenly ¹⁴  two men stood beside them in dazzling ¹⁵  attire. 24:5 The ¹⁶  women ¹⁷  were terribly frightened ¹⁸  and bowed ¹⁹  their faces to the ground, but the men said to them, “Why do you look for the living ²⁰  among the dead? 24:6 He is not here, but has been raised! ²¹  Remember how he told you, while he was still in Galilee, ²²  24:7 that ²³  the Son of Man must be delivered ²⁴  into the hands of sinful men, ²⁵  and be crucified, ²⁶  and on the third day rise again.” ²⁷  24:8 Then ²⁸  the women remembered his words, ²⁹ 

Lukas 24:20-27

24:20 and how our chief priests and rulers handed him over ³⁰  to be condemned to death, and crucified ³¹  him. 24:21 But we had hoped ³²  that he was the one who was going to redeem ³³  Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. ³⁴  They ³⁵  were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ³⁶  who said he was alive. 24:24 Then ³⁷  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ³⁸  24:25 So ³⁹  he said to them, “You ⁴⁰  foolish people ⁴¹  – how slow of heart ⁴²  to believe ⁴³  all that the prophets have spoken! 24:26 Wasn’t ⁴⁴  it necessary ⁴⁵  for the Christ ⁴⁶  to suffer these things and enter into his glory?” 24:27 Then ⁴⁷  beginning with Moses and all the prophets, ⁴⁸  he interpreted to them the things written about ⁴⁹  himself in all the scriptures.

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ⁵⁰  would suffer ⁵¹  and would rise from the dead on the third day,

Yohanes 2:19-22

2:19 Jesus replied, ⁵²  “Destroy ⁵³  this temple and in three days I will raise it up again.” 2:20 Then the Jewish leaders ⁵⁴  said to him, “This temple has been under construction ⁵⁵  for forty-six years, ⁵⁶  and are you going to raise it up in three days?” 2:21 But Jesus ⁵⁷  was speaking about the temple of his body. ⁵⁸  2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ⁵⁹  and the saying ⁶⁰  that Jesus had spoken.

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁶¹  in Galilee. ⁶²  Jesus’ mother ⁶³  was there,

Kolose 1:3-7

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁶⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁶⁵  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁶⁶  from the hope laid up ⁶⁷  for you in heaven, which you have heard about in the message of truth, the gospel ⁶⁸  1:6 that has come to you. Just as in the entire world this gospel ⁶⁹  is bearing fruit and growing, so it has also been bearing fruit and growing ⁷⁰  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ⁷¹  from Epaphras, our dear fellow slave ⁷²  – a ⁷³  faithful minister of Christ on our ⁷⁴  behalf –

[10:34]  ¹ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ³ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[71:20]  ⁴ tn Heb “you who have caused me to see many harmful distresses.”

[71:20]  ⁵ tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).

[71:20]  ⁶ tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).

[12:40]  ⁷ tn Grk “large sea creature.”

[12:40]  ⁸ sn A quotation from Jonah 1:17.

[28:6]  ⁹ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[28:6]  ¹⁰ tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.

[28:7]  ¹¹ tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[24:4]  ¹² tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:4]  ¹³ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ¹⁴ tn Grk “behold.”

[24:4]  ¹⁵ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:5]  ¹⁶ tn Here δέ (de) has not been translated.

[24:5]  ¹⁷ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ¹⁸ tn Or “They were extremely afraid.”

[24:5]  ¹⁹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ²⁰ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:6]  ²¹ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ²² sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:7]  ²³ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ²⁴ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁵ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ²⁶ sn See the note on crucify in 23:21.

[24:7]  ²⁷ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:8]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:8]  ²⁹ sn On his words see Luke 9:22.

[24:20]  ³⁰ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ³¹ sn See the note on crucify in 23:21.

[24:21]  ³² tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ³³ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ³⁴ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ³⁵ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[24:23]  ³⁶ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ³⁸ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ⁴⁰ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁴¹ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁴² sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ⁴³ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ⁴⁴ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ⁴⁵ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[24:27]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁴⁸ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁴⁹ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:46]  ⁵⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁵¹ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[2:19]  ⁵² tn Grk “answered and said to them.”

[2:19]  ⁵³ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[2:20]  ⁵⁴ tn See the note on this phrase in v. 18.

[2:20]  ⁵⁵ tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.

[2:20]  ⁵⁶ sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.

[2:21]  ⁵⁷ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).

[2:21]  ⁵⁸ tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.

[2:21]  sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body. Compare the nonlocalized worship mentioned in John 4:21-23, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6).

[2:22]  ⁵⁹ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ⁶⁰ tn Or “statement”; Grk “word.”

[2:1]  ⁶¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁶² sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ⁶³ tn Grk “in Galilee, and Jesus’ mother.”

[1:3]  ⁶⁴ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ⁶⁵ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁶⁶ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁶⁷ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁶⁸ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ⁶⁹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁷⁰ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ⁷¹ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁷² tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁷³ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁷⁴ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.