Matius 16:21

First Prediction of Jesus’ Death and Resurrection

16:21 From that time on ¹  Jesus began to show his disciples that he must go to Jerusalem ²  and suffer ³  many things at the hands of the elders, chief priests, and experts in the law, ⁴  and be killed, and on the third day be raised.

Matius 17:23

17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.

Matius 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ⁵  and crucified. ⁶  Yet ⁷  on the third day, he will be raised.”

Matius 26:61

26:61 and declared, “This man ⁸  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁹  Jesus ¹⁰  began to teach them that the Son of Man must suffer ¹¹  many things and be rejected by the elders, chief priests, and experts in the law, ¹²  and be killed, and after three days rise again.

Markus 10:34

10:34 They will mock him, spit on him, flog ¹³  him severely, and kill him. Yet ¹⁴  after three days, ¹⁵  he will rise again.”

Lukas 9:22

9:22 saying, “The Son of Man must suffer ¹⁶  many things and be rejected by the elders, ¹⁷  chief priests, and experts in the law, ¹⁸  and be killed, and on the third day be raised.” ¹⁹ 

Lukas 18:33

18:33 They will flog him severely ²⁰  and kill him. Yet ²¹  on the third day he will rise again.”

Lukas 24:6-7

24:6 He is not here, but has been raised! ²²  Remember how he told you, while he was still in Galilee, ²³  24:7 that ²⁴  the Son of Man must be delivered ²⁵  into the hands of sinful men, ²⁶  and be crucified, ²⁷  and on the third day rise again.” ²⁸ 

Yohanes 2:19

2:19 Jesus replied, ²⁹  “Destroy ³⁰  this temple and in three days I will raise it up again.”

[16:21]  ¹ tn Grk “From then.”

[16:21]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:21]  ³ sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[16:21]  ⁴ tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.

[20:19]  ⁵ tn Traditionally, “scourged” (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.

[20:19]  ⁶ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[20:19]  ⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[26:61]  ⁸ tn Grk “This one.”

[8:31]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ¹¹ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ¹² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:34]  ¹³ 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]  ¹⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ¹⁵ 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.

[9:22]  ¹⁶ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ¹⁷ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ¹⁸ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ¹⁹ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[18:33]  ²⁰ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ²¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[24:6]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁶ 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]  ²⁷ sn See the note on crucify in 23:21.

[24:7]  ²⁸ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[2:19]  ²⁹ tn Grk “answered and said to them.”

[2:19]  ³⁰ 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.”