Mark 9:31-32

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ¹  They ²  will kill him, ³  and after three days he will rise.” ⁴  9:32 But they did not understand this statement and were afraid to ask him.

Mark 10:33-34

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. ⁵  They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog ⁶  him severely, and kill him. Yet ⁷  after three days, ⁸  he will rise again.”

Matthew 16:21

First Prediction of Jesus’ Death and Resurrection

16:21 From that time on ⁹  Jesus began to show his disciples that he must go to Jerusalem ¹⁰  and suffer ¹¹  many things at the hands of the elders, chief priests, and experts in the law, ¹²  and be killed, and on the third day be raised.

Matthew 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ¹³  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ¹⁴ 

Matthew 20:17-19

Third Prediction of Jesus’ Death and Resurrection

20:17 As Jesus was going up to Jerusalem, ¹⁵  he took the twelve ¹⁶  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. ¹⁷  They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely ¹⁸  and crucified. ¹⁹  Yet ²⁰  on the third day, he will be raised.”

Luke 9:22

9:22 saying, “The Son of Man must suffer ²¹  many things and be rejected by the elders, ²²  chief priests, and experts in the law, ²³  and be killed, and on the third day be raised.” ²⁴ 

Luke 18:31-34

Another Prediction of Jesus’ Passion

18:31 Then ²⁵  Jesus ²⁶  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ²⁷  and everything that is written about the Son of Man by the prophets will be accomplished. ²⁸  18:32 For he will be handed over ²⁹  to the Gentiles; he will be mocked, ³⁰  mistreated, ³¹  and spat on. ³²  18:33 They will flog him severely ³³  and kill him. Yet ³⁴  on the third day he will rise again.” 18:34 But ³⁵  the twelve ³⁶  understood none of these things. This ³⁷  saying was hidden from them, and they did not grasp ³⁸  what Jesus meant. ³⁹ 

Luke 24:6-7

24:6 He is not here, but has been raised! ⁴⁰  Remember how he told you, while he was still in Galilee, ⁴¹  24:7 that ⁴²  the Son of Man must be delivered ⁴³  into the hands of sinful men, ⁴⁴  and be crucified, ⁴⁵  and on the third day rise again.” ⁴⁶ 

Luke 24:26

24:26 Wasn’t ⁴⁷  it necessary ⁴⁸  for the Christ ⁴⁹  to suffer these things and enter into his glory?”

Luke 24:44

Jesus’ Final Commission

24:44 Then ⁵⁰  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁵¹  in the law of Moses and the prophets and the psalms ⁵²  must be fulfilled.”

[9:31]  ¹ 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”; 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.

[9:31]  ² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ³ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁴ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:33]  ⁵ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:34]  ⁶ 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]  ⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ⁸ 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.

[16:21]  ⁹ tn Grk “From then.”

[16:21]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:21]  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.

[16:21]  ¹² tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.

[17:22]  ¹³ tn Here δέ (de) has not been translated.

[17:22]  ¹⁴ 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]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:17]  ¹⁶ 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 Ë^1,13). 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]  ¹⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[20:19]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[9:22]  ²¹ 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]  ²² 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]  ²³ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ²⁴ 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.

[18:31]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ²⁸ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[18:32]  ²⁹ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ³⁰ sn See Luke 22:63; 23:11, 36.

[18:32]  ³¹ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ³² sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:33]  ³³ 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]  ³⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:34]  ³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ³⁶ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ³⁷ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ³⁸ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ³⁹ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[24:6]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn See Luke 9:22, 44; 13:33.

[24:7]  ⁴⁴ 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]  ⁴⁵ sn See the note on crucify in 23:21.

[24:7]  ⁴⁶ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:26]  ⁴⁷ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ⁴⁸ 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]  ⁴⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:44]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁵¹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁵² sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.