Discovery BoxLuke 9:22
Context9:22 saying, “The Son of Man must suffer 1 many things and be rejected by the elders, 2 chief priests, and experts in the law, 3 and be killed, and on the third day be raised.” 4
Luke 24:6-7
Context24:6 He is not here, but has been raised! 5 Remember how he told you, while he was still in Galilee, 6 24:7 that 7 the Son of Man must be delivered 8 into the hands of sinful men, 9 and be crucified, 10 and on the third day rise again.” 11
Matthew 16:21
Context16:21 From that time on 12 Jesus began to show his disciples that he must go to Jerusalem 13 and suffer 14 many things at the hands of the elders, chief priests, and experts in the law, 15 and be killed, and on the third day be raised.
Matthew 17:22-23
Context17:22 When 16 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 17 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
Matthew 20:17-19
Context20:17 As Jesus was going up to Jerusalem, 18 he took the twelve 19 aside privately and said to them on the way, 20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. 20 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 21 and crucified. 22 Yet 23 on the third day, he will be raised.”
Mark 8:31
Context8:31 Then 24 Jesus 25 began to teach them that the Son of Man must suffer 26 many things and be rejected by the elders, chief priests, and experts in the law, 27 and be killed, and after three days rise again.
Mark 8:9
Context8:9 There were about four thousand 28 who ate. 29 Then he dismissed them. 30
Mark 8:30-31
Context8:30 Then 31 he warned them not to tell anyone about him. 32
8:31 Then 33 Jesus 34 began to teach them that the Son of Man must suffer 35 many things and be rejected by the elders, chief priests, and experts in the law, 36 and be killed, and after three days rise again.
Mark 10:32-34
Context10:32 They were on the way, going up to Jerusalem. 37 Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him. 10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. 38 They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog 39 him severely, and kill him. Yet 40 after three days, 41 he will rise again.”
[9:22] 1 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] 2 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] 3 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 4 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.
[24:6] 5 tc The phrase “He is not here, but has been raised” is omitted by a few
[24:6] 6 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] 7 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] 8 tn See Luke 9:22, 44; 13:33.
[24:7] 9 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] 10 sn See the note on crucify in 23:21.
[24:7] 11 tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.
[16:21] 12 tn Grk “From then.”
[16:21] 13 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:21] 14 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] 15 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
[17:22] 16 tn Here δέ (de) has not been translated.
[17:22] 17 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[20:17] 18 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 19 tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA27 puts the word in brackets to show doubts about its authenticity.
[20:18] 20 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 21 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] 22 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] 23 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[8:31] 24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:31] 25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:31] 26 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] 27 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[8:9] 28 sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.
[8:9] 29 tn The words “who ate” are not in the Greek text but have been supplied for clarity.
[8:9] 30 sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.
[8:30] 31 tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.
[8:30] 32 sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.
[8:31] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:31] 34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:31] 35 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] 36 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[10:32] 37 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:33] 38 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.
[10:34] 39 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] 40 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[10:34] 41 tc Most
