Matthew 12:40

12:40 For just as Jonah was in the belly of the huge fish ¹  for three days and three nights, ²  so the Son of Man will be in the heart of the earth for three days and three nights.

Matthew 16:21

First Prediction of Jesus’ Death and Resurrection

16:21 From that time on ³  Jesus began to show his disciples that he must go to Jerusalem ⁴  and suffer ⁵  many things at the hands of the elders, chief priests, and experts in the law, ⁶  and be killed, and on the third day be raised.

Matthew 17:9

17:9 As they were coming down from the mountain, Jesus commanded them, ⁷  “Do not tell anyone about the vision until the Son of Man is raised from the dead.”

Matthew 17:23

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

Matthew 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ⁸  and crucified. ⁹  Yet ¹⁰  on the third day, he will be raised.”

Matthew 26:31-32

The Prediction of Peter’s Denial

26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:

‘I will strike the shepherd,

and the sheep of the flock will be scattered.’ ¹¹ 

26:32 But after I am raised, I will go ahead of you into Galilee.”

Matthew 27:63

27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’

Mark 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ¹²  Jesus ¹³  began to teach them that the Son of Man must suffer ¹⁴  many things and be rejected by the elders, chief priests, and experts in the law, ¹⁵  and be killed, and after three days rise again.

Luke 24:6-8

24:6 He is not here, but has been raised! ¹⁶  Remember how he told you, while he was still in Galilee, ¹⁷  24:7 that ¹⁸  the Son of Man must be delivered ¹⁹  into the hands of sinful men, ²⁰  and be crucified, ²¹  and on the third day rise again.” ²²  24:8 Then ²³  the women remembered his words, ²⁴ 

Luke 24:23

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ²⁵  who said he was alive.

Luke 24:44

Jesus’ Final Commission

24:44 Then ²⁶  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²⁷  in the law of Moses and the prophets and the psalms ²⁸  must be fulfilled.”

John 2:19

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

John 10:17

10:17 This is why the Father loves me ³¹  – because I lay down my life, ³²  so that I may take it back again.

[12:40]  ¹ tn Grk “large sea creature.”

[12:40]  ² sn A quotation from Jonah 1:17.

[16:21]  ³ tn Grk “From then.”

[16:21]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:21]  ⁵ 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]  ⁶ tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.

[17:9]  ⁷ tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[20:19]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[26:31]  ¹¹ sn A quotation from Zech 13:7.

[8:31]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  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.

[8:31]  ¹⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[24:6]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁰ 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]  ²¹ sn See the note on crucify in 23:21.

[24:7]  ²² tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:8]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

[24:23]  ²⁵ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:44]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²⁷ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²⁸ 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.

[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.”

[10:17]  ³¹ tn Grk “Because of this the Father loves me.”

[10:17]  ³² tn Or “die willingly.”