Matthew 16:21-22

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. 16:22 So Peter took him aside and began to rebuke him: ⁵  “God forbid, ⁶  Lord! This must not happen to you!”

Mark 8:31-33

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁷  Jesus ⁸  began to teach them that the Son of Man must suffer ⁹  many things and be rejected by the elders, chief priests, and experts in the law, ¹⁰  and be killed, and after three days rise again. 8:32 He spoke openly about this. So ¹¹  Peter took him aside and began to rebuke him. 8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ¹² 

Mark 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.

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. ¹³  They ¹⁴  will kill him, ¹⁵  and after three days he will rise.” ¹⁶  9:32 But they did not understand this statement and were afraid to ask him.

Luke 9:45

9:45 But they did not understand this statement; its meaning ¹⁷  had been concealed ¹⁸  from them, so that they could not grasp it. Yet ¹⁹  they were afraid to ask him about this statement.

Luke 18:33-34

18:33 They will flog him severely ²⁰  and kill him. Yet ²¹  on the third day he will rise again.” 18:34 But ²²  the twelve ²³  understood none of these things. This ²⁴  saying was hidden from them, and they did not grasp ²⁵  what Jesus meant. ²⁶ 

Luke 24:26

24:26 Wasn’t ²⁷  it necessary ²⁸  for the Christ ²⁹  to suffer these things and enter into his glory?”

Luke 24:44-46

Jesus’ Final Commission

24:44 Then ³⁰  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ³¹  in the law of Moses and the prophets and the psalms ³²  must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, ³³  24:46 and said to them, “Thus it stands written that the Christ ³⁴  would suffer ³⁵  and would rise from the dead on the third day,

[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.

[16:22]  ⁵ tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[16:22]  ⁶ tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”

[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.

[8:32]  ¹³ tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.

[8:33]  ¹⁷ tn Grk “people’s.”

[9:31]  ²¹ 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]  ²² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ²³ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ²⁴ 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.

[9:45]  ²⁵ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ²⁶ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ²⁷ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:33]  ²⁹ 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]  ³⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:34]  ³³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

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

[18:34]  ³⁵ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ³⁶ 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]  ³⁷ 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.

[24:26]  ³⁷ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ³⁸ 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]  ³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:44]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁴³ 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.

[24:45]  ⁴⁵ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[24:46]  ⁴⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁵⁰ 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.