THE ISSUE OF THREE DAYS IN THE TOMB
by Gerald Brown, Ed.D
One
of the major reasons the Friday crucifixion,
Sunday morning resurrection is so widely believed is
because of the many places where scripture is thought
to state that Jesus was resurrected on the third day.
The reasoning is that if Jesus was resurrected on the
third day, then He could not have been in the tomb for
three days and three nights. If He was resurrected on
the third day so that it was not physically possible for
Him to have been in the tomb for three full days, then
the "three days and three nights" of Matthew 12:40
must be an idiomatic phrase that is intended to mean
just parts of three days. A great deal of emphasis is
placed on the English prepositions as evidence in
support of the traditional teaching. However, there is
not complete agreement in the various passages
regarding these prepositions in the Greek.
Not all the passages dealing with the three day time use the same preposition. While most of the passages are thought to have been translated in the KJV as "in three days" or something close to that, and many versions translate these phrases as "on the third day," at least two passages have been translated to read "after three days," which raises questions regarding the significance of this phrase. Is it after, in, or on the third day that these things happened? Certainly, it does matter. Not only is the three day issue related to the length of time He was in the tomb, but it is the critical piece of evidence used against Him at His trial. This calls for a close examination of the prepositions used with the third day references. This chapter is an examination of the language surrounding the concept of the three days Jesus was in the tomb as our understanding of these events hinges on the proper understanding of the function of these prepositions in the Greek language.
Jesus gave the explicit "three days and three nights sign of Jonah statement in Matthew 12:40. There are 21 other passages that express a third day context in relation to the crucifixion and resurrection. These passages will be examined according to the Greek preposition. The first preposition is μετα (meta), which appears in four different verses in this story in the Greek. Three of those verses represent three separate events and there are five parallel passages in two other gospels that mention the third day. Even though none of the five parallel passages has a preposition, they are compatible with those verses where μετα (meta) is found. The second preposition is εως (eos), which appears in four different verses in the record. The third preposition is δια (dia), which appears twice in the record. The fourth word examined is εως (eos), which appears in only one passage. The fifth words examined are the verb αγει αφ ου (agei aph ou), which appear in the phrase today is the third day since these things happened. The final two verses have no words or parallel passages that give any specific indication as to the relationship between the resurrection and the third day.
What this analysis shows is that twelve (12) of the verses place the resurrection after the third day, while nine (9) verses have no time determining words. Of these nine verses, seven (7) have parallel passages with verses that place the resurrection after the third day. There are only two verses that have no time element and no parallel passages regarding the length of time Jesus was in the tomb. There are no verses where the Greek specifies that the resurrection was "on the third day" or that it was "in three days."
Other texts where key words are used in the Greek will be presented to show the pattern of Greek wording to help the reader gain an understanding of the most likely intended meaning of the text in the Greek. For comparison purposes, the verses are presented in their entirety first in the Nestle-Aland Greek, then the transliterated Greek, and then in the KJV. The words that indicate the third day are in bold.
The preposition μετα (meta) means with, after, or behind, and in every case where it is found in the context of the resurrection it is translated as after in the KJV. There are four verses where this preposition shows up in the Greek in the story of the resurrection. In two cases, Mark 8:31 and Matthew 27:63, this preposition is translated according to the standard rules. In one instance, Mark 9:31, it appears to have been incorrectly translated to modify the phrase that precedes it rather than the phrase that follows it. As is English, so it is in Greek that prepositions modify the phrase that follows it, but that was not done in this verse. In another instance, Mark 10:34, the word μετα (meta) is left untranslated so that the preposition does not appear in the English text.
The passages where this preposition appears in three of the texts have six companion passages in the other synoptic gospels. In each case the phrase in the companion passage has no preposition to specify its time. The companion passages are presented along with the passage that has this specific preposition. The first passages presented are the instances where Jesus told His disciples He had to go to Jerusalem to die at the hands of violent men and that He would rise again. The fourth use of this preposition is found in the story of the religious leaders talking to Pilate on the day after His burial where they requested that soldiers be stationed at the tomb to prevent the disciples from stealing the body and making the claim that He had risen just as He had predicted.
The first of the three occasions when Jesus told His disciples about His impending death and resurrection was just after Peter had acknowledged that Jesus is the Son of the Living God. Only Mark uses the preposition in the story of the resurrection; the companion verses are presented to show that the record in Matthew and Luke are dealing with the same event. Looking at this from the perspective of a detective, if these three gospels tell of the same event, then the record with the greater detail gives us more confidence that the companion verses intended to convey the same meaning. The story is recorded in the synoptic gospels in Matthew 16:21, Mark 8:31, and Luke 6:22.
απο τοτε ηρξατο ο ιησους δεικνυειν τοις μαθηταις αυτου οτι δει αυτον εις ιεροσολυμα απελθειν και πολλα παθειν απο των πρεσβυτερων και αρχιερεων καaι γραμματεων και αποκτανθηναι και τη τριτη ημερα εγερθηναι
apo tote êrxato o iêsous deiknuein tois mathêtais autou oti dei auton tsb=apelthein eis ierosoluma a=apelthein kai polla pathein apo tôn presbuterôn kai archiereôn kai grammateôn kai apoktanthênai kai tê tritê êmera egerthênai
From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
και ηρξατο διδασκειν αυτους οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι υπο των πρεσβυτερων και των αρχιερεων και των γραμματεων και αποκτανθηναι και μετα τρεις ημερας αναστηναι
kai êrxato didaskein autous oti dei ton uion tou anthrôpou polla pathein kai apodokimasthênai a=upo tsb=apo tôn presbuterôn kai ab=tôn archiereôn kai ab=tôn grammateôn kai apoktanthênai kai meta treis êmeras anastênai
And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.
ειπων οτι δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι απο των πρεσβυτερων και αρχιερεων και γραμματεων και αποκτανθηναι και τη τριτη ημερα εγερθηναι
eipôn oti dei ton uion tou anthrôpou polla pathein kai apodokimasthênai apo tôn presbuterôn kai archiereôn kai grammateôn kai apoktanthênai kai tê tritê êmera b=anastênai ats=egerthênai
Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
Of these three passages, Matthew and Luke do not supply a preposition leaving the time as an unspecified reference to the third day. However, Mark provides the preposition meta which means with, after, or behind. After experimenting with the three alternatives, it soon becomes apparent that after is the most logical fit for this sentence. Since Mark's version in this setting is specific that Jesus stated that he would rise after three days, this same meaning logically extends to the third day reference in Matthew and Luke for this occasion. Translations that insert the word on in the English version of Matthew and Luke here do so because of the bias of the translator and not the words in the text. They also fail to coordinate these passages with the record in Mark which includes the specific preposition meta. When Matthew and Luke are compared with the more specific language of Mark, all three should be taken to mean that the resurrection would take place after the third day.
και αποκτενουσιν αυτον και τη τριτη ημερα εγερθησεται και ελυπηθησαν σφοδρα
kai apoktenousin auton kai tê tritê êmera egerthêsetai kai elupêthêsan sphodra
And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις μετα τρεις ημερας αναστησεται
edidasken gar tous mathêtas autou kai elegen autois oti o uios tou anthrôpou paradidotai eis cheiras anthrôpôn kai apoktenousin auton kai apoktantheis a=meta tsb=tê a=treis tsb=tritê a=êmeras tsb=êmera anastêsetai
For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.
θεσθε υμεις εις τα ωτα υμων τους λογους τουτους ο γαρ υιος του ανθρωπου μελλει παραδιδοσθαι εις χειρας ανθρωπων
tsb=opou tsb=o tsb=skôlêx tsb=autôn tsb=ou tsb=teleuta tsb=kai tsb=to tsb=pur tsb=ou tsb=sbennutai
Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
Just as he had in his report of the first time Jesus told of His death and resurrection, Matthew does not supply a preposition leaving the time as an unspecified reference to the third day. Luke makes no mention of the third day in his version of the story. Since Mark's version in this setting includes the specific preposition meta, which should be translated after the third day, this same meaning should extend to the third day reference in Matthew. Because Luke makes no reference to the three day time period in this passage, the three day issue does not apply to this text in Luke. Translations that insert the word on in the English version of Matthew here do so because of the bias of the translator and not the words in the text. They also fail to coordinate these passages with the record in Mark which includes the specific preposition meta. When Matthew is compared with the more specific language of Mark, both of these should be taken to mean that the resurrection would take place after the third day.
και εγενετο μετα ημερας τρεις ευρον αυτον εν τω ιερω καθεζομενον εν μεσω των διδασκαλων και ακουοντα αυτων και επερωτωντα αυτους
kai egeneto a=meta tsb=meth êmeras treis euron auton en tô ierô kathezomenon en mesô tôn didaskalôn kai akouonta autôn kai eperôtônta autous
And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.
φηστος ουν επιβας τη επαρχεια μετα τρεις ημερας ανεβη εις ιεροσολυμα απο καισαρειας
phêstos oun epibas tê a=eparcheia tsb=eparchia meta treis êmeras anebê eis ierosoluma apo kaisareias
Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.
εγενετο δε μετα ημερας τρεις συγκαλεσασθαι αυτον τους οντας των ιουδαιων πρωτους συνελθοντων δε αυτων ελεγεν προς αυτους εγω ανδρες αδελφοι ουδεν εναντιον ποιησας τω λαω η τοις εθεσι τοις πατρωοις δεσμιος εξ ιεροσολυμων παρεδοθην εις τας χειρας των ρωμαιων
egeneto de meta êmeras treis sugkalesasthai a=auton tsb=ton tsb=paulon tous ontas tôn ioudaiôn prôtous sunelthontôn de autôn elegen pros autous a=egô andres adelphoi tsb=egô ouden enantion poiêsas tô laô ê tois a=ethesi tsb=ethesin tois patrôois desmios e
And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men [and] brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.
και μετα τας τρεις ημερας και ημισυ πνευμα ζωης εκ του θεου εισηλθεν εν αυτοις και εστησαν επι τους ποδας αυτων και φοβος μεγας επεπεσεν επι τους θεωρουντας αυτους
kai meta tas treis êmeras kai êmisu pneuma zôês ek tou theou eisêlthen a=en b=eis ts=ep a=autois tsb=autous kai estêsan epi tous podas autôn kai phobos megas a=epepesen tsb=epesen epi tous theôrountas autous
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.
επειτα μετα ετη τρια ανηλθον εις ιεροσολυμα ιστορησαι κηφαν και επεμεινα προς αυτον ημερας δεκαπεντε
epeita meta etê tria anêlthon eis ierosoluma istorêsai a=kêphan tsb=petron kai epemeina pros auton êmeras dekapente
Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
The third time Jesus told His disciples of His impending death and resurrection was on the final trip up to Jerusalem. This third warning occurs shortly after the incident with the rich young ruler, which had the disciples saying that they had left everything to follow Jesus. Matthew 19:16-30, Mark 10:17-31, Luke 18:18-30. Jesus assured them that those who leave houses and family for the sake of heaven will receive many times more the value in heaven. Jesus then takes them aside to tell them that the hardship He is about to face involves His own death at the hands of wicked men, and that He will be resurrected. This conversation is the most lengthy description Jesus gave and covers two verses in each gospel. Only the second verse of the conversation regarding the third day statement is presented here. The story is recorded in Matthew 20:19, Mark 10:34, and Luke 18:33.
και παραδωσουσιν αυτον τοις εθνεσιν εις το εμπαιξαι και μαστιγωσαι και σταυρωσαι και τη τριτη ημερα εγερθησεται
kai paradôsousin auton tois ethnesin eis to empaixai kai mastigôsai kai staurôsai kai tê tritê êmera a=egerthêsetai tsb=anastêsetai
And shall deliver him to the Gentiles to mock, and to scourge, and to crucify [him]: and the third day he shall rise again.
και εμπαιξουσιν αυτω και εμπτυσουσιν αυτω και μαστιγωσουσιν αυτον και αποκτενουσιν και μετα τρεις ημερας αναστησεται
kai empaixousin autô kai tsb=mastigôsousin tsb=auton tsb=kai emptusousin autô kai a=mastigôsousin tsb=apoktenousin auton kai a=apoktenousin a=kai a=meta a=treis a=êmeras tsb=tê tsb=tritê tsb=êmera anastêsetai
And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.
Luke 18:33
και μαστιγωσαντες αποκτενουσιν αυτον και τη ημερα τη τριτη αναστησεταιkai mastigôsantes apoktenousin auton kai tê êmera tê tritê anastêsetai
And they shall scourge [him], and put him to death: and the third day he shall rise again.
True to form, Matthew and Luke do not supply a preposition leaving the time as an unspecified reference to the third day. However, since the Greek of Mark's version is specific that Jesus stated that he would rise after three days, this same meaning logically extends to the third day reference in Matthew and Luke for this occasion. As stated previously, translations that insert the word on in the English version of Matthew and Luke here do so because of the bias of the translator and not the words in the text. They also fail to coordinate these passages with the Greek record in Mark which includes the specific preposition meta. When Matthew and Luke are compared with the more specific language of Mark, all three should be translated that the resurrection would take place after the third day.
The Day After the Crucifixion
In addition to the three times Jesus told His disciples that He would be resurrected after the third day, the religious leaders went to Pilate the day after the crucifixion and recited that exact same phrase to Pilate as part of their request for soldiers to be stationed around the burial site. Their request shows that the enemies of Jesus, the ones who had requested His death, understood Him to have said that He would be raised from the dead after three days. There was no doubt in their minds that He was capable of performing this miracle. They had already seen the resurrection of Jairus' daughter (Mark 5:21-42), the son of the widow of Nain (Luke 7:11-14), and His friend Lazarus (John 11:38-43). But they pretend to believe that the disciples might steal Him away by stealth. This story is only told by Matthew, so now it is Matthew who records the phrase after the third day, exactly the way it is written in Mark 8:31.
λεγοντες κυριε εμνησθημεν οτι εκεινος ο πλανος ειπεν ετι ζων μετα τρεις ημερας εγειρομαι
legontes kurie emnêsthêmen oti ekeinos o planos eipen eti zôn meta treis êmeras egeiromai
Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.
Just After the Resurrection
There is one more companion passage to the first time Jesus warned the disciples of His death and resurrection. When the women arrived at the tomb and found it empty, two men in dazzling clothing stood by them and reminded them that Jesus had told them while He was still in Galilee that He would be given over to violent men, crucified, and rise again. This is a reference to the experience recorded in Matthew 16:21, Mark 8:31, and Luke 9:22. Matthew 15:39 places the events of chapter 16 in the region of Magadan, which is along the western side of the Sea of Galilee. Mark 8:27 mentions the villages around Caesarea Philippi, which were on the western side of the Sea of Galilee. Luke 9:10 mentions the town of Bethsaida, which is on the northern shore of the Sea of Galilee. Regardless of which name is referenced, this first warning of His death and resurrection takes place in Galilee.
These men of Luke 24:4-7 appear to be the same as the young man in Mark 16:5, but are reported as angels in Matthew 28:2-7 and John 20:11-13. These messengers of God remind the women at this distressing time that Jesus had already told them in advance that all this would happen to Him.
6 ουκ εστιν ωδε αλλα ηγερθη μνησθητε ως ελαλησεν υμιν ετι ων εν τη γαλιλαια 7 λεγων τον υιον του ανθρωπου οτι δει παραδοθηναι εις χειρας ανθρωπων αμαρτωλων και σταυρωθηναι και τη τριτη ημερα αναστηναι
6 ouk estin ôde a=alla tsb=all êgerthê mnêsthête ôs elalêsen umin eti ôn en tê galilaia 7 legôn tsb=oti tsb=dei ton uion tou anthrôpou a=oti a=dei paradothênai eis cheiras anthrôpôn amartôlôn kai staurôthênai kai tê tritê êmera anastênai
6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
The four passages with meta in the Greek text, along with the six companion passages that parallel the same events, along with the other texts that show the pattern of how meta is used in other verses in holy writ, demonstrate so far that ten (10) of the 21 passages that make reference to the resurrection relative to the third day place the resurrection clearly after the third day. According to these verses, the resurrection was not in, or on, or before the end of the third day, but after three days were complete.
Moreover, there are two witnesses, Matthew and Mark, who specify in their writings that the time of the resurrection was three days after the crucifixion.
(143 times), among (117 times), at (112 times), on (46 times), through (37 times), and miscellaneous words 321 times. Following is a list of some of those miscellaneous words and their frequency of use:
The word εν (en) has been translated at least three times in the KJV to be either after or when. The three verses are presented here as an illustration of the legitimacy that the Greek preposition en can correctly convey the meaning in English of a time after. These three verses are not related to the resurrection story, but are presented as a point of reference for how en might be translated relative to the third day issue.
και εν τω γενεσθαι την φωνην ευρεθη ιησους μονος και αυτοι εσιγησαν και ουδενιαπηγγειλαν εν εκειναις ταις ημεραις ουδεν ων εωρακαν
kai en tô genesthai tên phônên eurethê tsb=o iêsous monos kai autoi esigêsan kai oudeni apêggeilan en ekeinais tais êmerais ouden ôn a=eôrakan tsb=eôrakasin
And when the voice was past, Jesus was found alone. And they kept [it] close, and told no man in those days any of those things which they had seen.
σπουδασωμεν ουν εισελθειν εις εκεινην την καταπαυσιν ινα μη εν τω αυτω τις υποδειγματι πεση της απειθειας
spoudasômen oun eiselthein eis ekeinên tên katapausin ina mê en tô autô tis upodeigmati pesê tês apeitheias
Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
αλλα καθο κοινωνειτε τοις του χριστου παθημασιν χαιρετε ινα και εν τη αποκαλυψει της δοξης αυτου χαρητε αγαλλιωμενοι
alla katho koinôneite tois tou christou pathêmasin chairete ina kai en tê apokalupsei tês doxês autou charête agalliômenoi
But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
The translation of en to after in Hebrews 4:11
demonstrates that the word after is an appropriate
English word to represent this versatile Greek
preposition. Other English prepositions could also fit
comfortably in this verse, but the KJV demonstrates
that after conveys the meaning of en in this verse The translation of en to when in
1 Peter 4:13
conveys the concept of two simultaneous events, with
one beginning an instant before the other. The glory
and the rejoicing occur at the same time, but the glory
is revealed before the rejoicing and actually triggers
the exceeding joy. The joy, then, follows after the
revelation of the glory. It would be correct to
translate this phrase to read, "... after his glory shall
be revealed, you will rejoice with great joy." There are four verses where this preposition
appears in the Greek in the story of the resurrection.
In two cases, John 2:19-20, it is used in the context of
a Passover prior to the Passover of Passion Week. In
the other two cases, Matthew 27:40 and Mark 15:29,
it is used in connection with the taunting of Jesus
while He was on the cross.
The first recorded instance of Jesus making any reference to a three day time period related to His resurrection was during an exchange with the Temple leaders just after He threw out the moneychangers from the Temple for the first time. The Jews wanted Jesus to show them a sign of His authority to do these things. This is the same type of request that was made after He healed the demoniac and they accused Him of casting out the Devil by Beelzebul. At that time He gave them the specific statement that He would be "three days and three nights in the heart of the Earth." Matthew 12:40. The event in John 2 is not the same event as Matthew 12, but the sign in both cases is His time in the grave.
απεκριθη ιησους και ειπεν αυτοις λυσατε τον ναον τουτον και εν τρισιν ημεραις εγερω αυτον
apekrithê ts=o iêsous kai eipen autois lusate ton naon touton kai en trisin êmerais egerô auton
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
ειπαν ουν οι ιουδαιοι τεσσερακοντα και εξ ετεσιν οικοδομηθη ο ναος ουτος και συ εν τρισιν ημεραις εγερεις αυτον
a=eipan tsb=eipon oun oi ioudaioi a=tesserakonta tsb=tessarakonta kai ex etesin a=oikodomêthê tsb=ôkodomêthê o naos outos kai su en trisin êmerais egereis auton
Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
It is important to notice that Jesus makes reference to His time in the tomb as the sign of His authority to work miracles in both the casting out of the Devil in Matthew 12 and throwing out the moneychangers in John 2. His "three days and three nights in the heart of the Earth" statement is more specific than His other statements, and it seems inconceivable that His statements would not all have the same meaning. It seems fitting that this earlier statement in John 2 would be less specific, but in harmony with, His later statements -- especially His most explicit statement in Matthew 12:40. Since it does not violate any rule to translate His statement in John 2 with the word after, His statement in these texts should be translated to be after three days.
On the Cross
The derisive mocking of Jesus as He hung on the cross is recorded in Matthew 27:39-40 and Mark 15:29-30. The taunting by individuals in the crowd is a delayed extension of the exchange recorded in John 2:19-20, and the rebuilding of the temple relative to a three day time period appears to have been a concept they considered as foolish. Apparently this concept was repeated in jest among the religious elite so that it was a small step to ridicule the Son of God whom they had nailed to the cross.
και λεγοντες ο καταλυων τον ναον και εν τρισιν ημεραις οικοδομων σωσον σεαυτον ει υιος ει του θεου [και] καταβηθι απο του σταυρου
kai legontes o kataluôn ton naon kai en trisin êmerais oikodomôn sôson seauton ei uios ei tou theou a=[kai] katabêthi apo tou staurou
And saying, Thou that destroyest the temple, and buildest [it] in three days, save thyself. If thou be the Son of God, come down from the cross.
και οι παραπορευομενοι εβλασφημουν αυτον κινουντες τας κεφαλας αυτων και λεγοντες ουα ο καταλυων τον ναον και οικοδομων εν τρισιν ημεραις
kai oi paraporeuomenoi eblasphêmoun auton kinountes tas kephalas autôn kai legontes oua o kataluôn ton naon kai a=oikodomôn en trisin êmerais tsb=oikodomôn
And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest [it] in three days,
The three verses where δια (dia) is translated as after are presented here as an illustration of the legitimacy that the Greek preposition dia has been used to convey the meaning in English of a time elapsed or a time after. These three verses are not related to the resurrection story, but are presented as a point of reference for how dia might be translated relative to the third day issue.
It should be noticed that dia is usually written as di before a vowel, which is the reason for the variance in spelling in these three sample verses.
και εισελθων παλιν εις καφαρναουμ δι ημερων ηκουσθη οτι εν οικω εστιν
kai a=eiselthôn ats=palin tsb=eisêlthen b=palin eis a=kapharnaoum tsb=kapernaoum di êmerôn tsb=kai êkousthê oti a=en tsb=eis a=oikô tsb=oikon estin
And again he entered into Capernaum after [some] days; and it was noised that he was in the house.
Acts 24:17
δι ετων δε πλειονων ελεημοσυνας ποιησων εις το εθνος μου παρεγενομην και προσφοραςdi etôn de pleionôn tsb=paregenomên eleêmosunas poiêsôn eis to ethnos mou a=paregenomên kai prosphoras
Now after many years I came to bring alms to my nation, and offerings.
επειτα δια δεκατεσσαρων ετων παλιν ανεβην εις ιεροσολυμα μετα βαρναβα συμπαραλαβων και τιτον
epeita dia dekatessarôn etôn palin anebên eis ierosoluma meta barnaba sumparalabôn kai titon
Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with [me] also.
There are two verses where this preposition shows up in the Greek in the story of the crucifixion and resurrection. In both places, Matthew 26:61 and Mark 14:58, certain individuals come before the Sanhedrin at the trial to accuse Jesus of having said that He would destroy the Temple and build it back relative to a three day time period.
The three day claim Jesus made regarding His resurrection was the critical piece of evidence the Sanhedrin relied on as the basis for their charges to convict Him.
ειπαν ουτος εφη δυναμαι καταλυσαι τον ναον του θεου και δια τριων ημερων οικοδομησαι
tsb=pseudomartures a=eipan tsb=eipon outos ephê dunamai katalusai ton naon tou theou kai dia triôn êmerôn oik
And said, This [fellow] said, I am able to destroy the temple of God, and to build it in three days.
Mark 14:58
οτι ημεις ηκουσαμεν αυτου λεγοντος οτι εγω καταλυσω τον ναον τουτον τον χειροποιητον και δια τριων ημερων αλλον αχειροποιητον οικοδομησωoti êmeis êkousamen autou legontos oti egô katalusô ton naon touton ton cheiropoiêton kai dia triôn êmerôn allon acheiropoiêton oikodomêsô
We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.
The one concept that all three of these Greek prepositions have in common is that they convey a time period that is after the event. Adding these two verses to the other verses previously discussed demonstrates that, so far, 16 of the 21 passages that make reference to the three day issue place the resurrection clearly after the third day. According to these verses, the resurrection (the rebuilding of the temple) was not in three days or even within three days, but after three days were complete.
The word εως (eτs) appears 148 times in scripture and is translated as till (28 times), unto (27 times), until (25 times), to (16 times), while (7 times), and miscellaneous words 34 times. It was originally used as a conjunction to convey a temporary terminal point in time and later got the force of a preposition. The word conveys the meaning of an ongoing event till a certain point in time, but can also represent two ongoing events through a certain point in time or as long as, or while, they both last. The concept of till also conveys the meaning of the time when. In the New Testament it only appears in the present tense.
The following texts are presented as examples of verses where eôs is translated to convey the ongoing events while they both last. These three verses are not related to the resurrection story, but are presented as a point of reference for how eôs might be translated relative to the third day issue.
τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανι και λεγει τοις μαθηταις καθισατε αυτου εως [ου] απελθων εκει προσευξωμαι
tote erchetai met autôn o iêsous eis chôrion legomenon a=gethsêmani tsb=gethsêmanê kai legei tois mathêtais kathisate autou eôs a=[ou] tsb=ou apelthôn tsb=proseuxômai ekei a=proseuxômai
Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.
Mark 14:32
και ερχονται εις χωριον ου το ονομα γεθσημανι και λεγει τοις μαθηταις αυτου καθισατεkai erchontai eis chôrion ou to onoma a=gethsêmani tsb=gethsêmanê kai legei tois mathêtais autou kathisate ôde eôs proseuxômai
And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.
ημας δει εργαζεσθαι τα εργα του πεμψαντος με εως ημερα εστιν ερχεται νυξ οτε ουδεις δυναται εργαζεσθαι
a=êmas tsb=eme dei ergazesthai ta erga tou pempsantos me eôs êmera estin erchetai nux ote oudeis dunatai ergazesthai
I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
The same logic is obvious in John 9:4. To work while it is day because the night is coming does not mean to work for just a part of the day, but to take full use of the entire day. This use of eôs conveys the meaning of working for the entire day.
These examples provide ample evidence that it is appropriate to translate eôs into a phrase that includes the duration of time for an event.
This word shows up just one time in the story of the crucifixion and resurrection of Jesus. It is part of the conversation the religious leaders had with Pilate the day after the burial when they asked for soldiers to be assigned to the grave site. The KJV translates eôs to convey a time up to the third day, but not necessarily including the third day. They could have translated it to convey a meaning that the soldiers would be expected to stay at the tomb for the duration of the third day. In practical terms, it makes no sense that the soldiers would be assigned for a time to cover only a portion of the third day when the religious leaders themselves had just told Pilate that they remembered Jesus making the claim that He would rise again after the third day (v. 63). The language of the text certainly implies that they believe Jesus will not rise on the third day, but after that time. But to get the soldiers assigned to the tomb for the entire time, they implicate the disciples as being ready to steal His body. The context is certain that the priests and rulers wanted the soldiers at the grave for the duration of the three days, perhaps even through the third day from the point of this conversation. Remembering that this conversation took place sometime during the day after Jesus was buried, assigning the soldiers to the tomb through the third day from the point of this conversation would require them to be there through the fourth day from His death, which would completely cover the time Jesus cited as the time for his resurrection.
κελευσον ουν ασφαλισθηναι τον ταφον εως της τριτης ημερας μηποτε ελθοντες οι μαθηται αυτου κλεψωσιν αυτον και ειπωσιν τω λαω ηγερθη απο των νεκρων και εσται η εσχατη πλανη χειρων της πρωτης
keleuson oun asphalisthênai ton taphon eôs tês tritês êmeras mêpote elthontes oi mathêtai autou tsb=nuktos klepsôsin auton kai eipôsin tô laô êgerthê apo tôn nekrôn kai estai ê eschatê planê cheirôn tês prôtês
Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.
Adding this verse to the other verses previously discussed demonstrates that, so far, 17 of the 21 passages that make reference to the three day issue place the resurrection clearly after the third day.
The phrase τριτην ταυτην ημεραν αγει αφ ου (tritên tautên êmeran agei aph ou) is found only in Luke 24:21 in the story of the conversation Jesus had with Cleopas and his friend on the walk to Emmaus. There are two issues involved with this phrase. The first issue is with the word ημεραν (êmeran). The form of this word is in the future aorist tense, which means that the phrase τριτην ταυτην ημεραν (tritên tautên êmeran) can correctly be translated to read either after the third day or on the third day. By itself it is not clearly sequential.
The second issue involves three other words that combine to assist in creating the meaning of the time element in the story of the walk to Emmaus. The first word is αγει (agei), appears 72 times in scripture and is translated as bring, lead, go, bring forth, and miscellaneous words 6 times. It is translated as is in the phrase in the KJV today is the third day in the story. However, in the context of time, it also conveys the meaning of to pass a day, keep or celebrate a feast. To pass a day has the meaning of to spend a day at rest or engaged in some activity.
The word αφ (aph) (root is απω, (apo)) appears 671 times in scripture and is translated as from, of, out of, for, off, by, at, in, since, on, and miscellaneous words 31 times. It is left untranslated in 16 instances. It is generally used to signify separation of location, time, or origin. The meaning that is closest to the time context for the walk to Emmaus is the separation of time from the crucifixion to this conversation, that there is a separation away from the point of origin to the present point.
The word ου (ou) (root is ος, η, ο (hos, h, ho)) is a demonstrative or relative pronoun such as which, whom, that, who, whose, what, and whereof. The words αφ ου are used together to indicate a time after the completion of some event such as in Luke 13:7 which is translated in the KJV as Behold, these [three years]. This indicates that the owner came after the completion of the growing season that third year and condemned the fig tree for non-production of fruit. While the word after does not appear in the text, the owner could not make this statement unless he had arrived after the third growing season and found that the fig tree had produced no fruit.
These three words taken together, αγει αφ ου (agei aph ou), mean that the events of the crucifixion are separated from the present by the passing of three days, and the walk to Emmaus occurs after the elapse of the three days is complete. Because three days have already passed, it is now into the fourth day since the day of the crucifixion. While the tomb has been found empty and some women claim to have seen Him, Jesus has not been found by the disciples.
The conversation Jesus had with the two disciples on the road to Emmaus is recorded only in Luke 24:13-49. These two disciples, not members of the twelve closest to Jesus, sadly discussed the events of the past few days with which they were completely familiar. They were discouraged because they were expecting that Jesus would deliver Israel, but the chief priests and leaders gave Him over to be crucified. Some women had gone to the tomb early that day and, finding it empty, went to tell the disciples, including these two disciples, that they had seen a vision of angels at the tomb who said He is alive. Some of their group went to the tomb and found it just as the women had said, but they did not find Jesus. Now, without physical evidence that Jesus was alive, they were dejectedly walking home.
At this point Jesus, who had joined them without letting them know it was He, began to explain to them all the scriptures that told about the purpose of the Anointed One and that it was prophesied that He would be sacrificed and resurrected. Jesus was engaging their minds to review the evidence given by God through His prophets about Himself. He did not ask them to take His point of view on the authority of His personal testimony, but recited the scriptures as evidence that He had fulfilled the prophecies just as the prophets had foretold them. His authority as God was revealed just like always when He made predictions and those predictions came to pass exactly as He had said; not almost as He had said, but exactly as He had said. His predictions regarding these time issues are not conditional. To explain any of these predictions in a manner different from the words of Jesus interferes with our understanding of His authority.
Their hearts were revived with joy as they began to understand that the events of the past few days had unfolded just as the prophets had said they would. As they saw Jesus break the bread for their meal, their eyes were opened, they recognized Him, and He vanished. They raced back to Jerusalem to tell the remaining ten disciples and their friends who were gathered together what they had just experienced. While they were sharing their experiences, Jesus appeared among them, asked why they doubted, showed them His hands and feet, and asked for something to eat.
ημεις δε ηλπιζομεν οτι αυτος εστιν ο μελλων λυτρουσθαι τον ισραηλ αλλα γε και συν πασιν τουτοις τριτην ταυτην ημεραν αγει αφ ου ταυτα εγενετο
êmeis de êlpizomen oti autos estin o mellôn lutrousthai ton israêl alla ge a=kai sun pasin toutois tritên tautên êmeran agei tsb=sêmeron aph ou tauta egeneto
But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.
The word σημερον (smeron) does not appear in the Nestle-Aland text, but is in the Textus Receptus from which the KJV was translated. Strong's Dictionary identifies that σημερον (sêmeron) is presumed to be the compound of the article η / με / ρα (the) (ημερα) which means this day or night current or just past. The primary meaning is related to "the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night."
The events under discussion in Luke 24:21-- the arrest, trial, and crucifixion of Jesus -- were not completed on this day, but were completed in the recent past. A careful reading of Luke 24 shows that the disciples on the road to Emmaus understood that three days had passed since the crucifixion took place. Luke 24:22-23 makes it clear that they know about the resurrection, but they place the resurrection after the reference to the "three days". Thus, the words αγει σημερον (agei smeron) in the Textus Receptus taken together must mean that the time factor under discussion has definitely been just recently completed with three days separating the events.
At least three translations have expressed this view in translating this verse. The translation of the Modern Language Bible / New Berkeley Version (MLB/NBV) edited by Gerrit Verkuyl, the translation by James Murdoch from the Syriac Peshito Version, and the translation by J.W. Ethridge from the Peshito in use among the Oriental Christians from the earliest times all render this verse to mean that there were three intervening days between the events of the crucifixion and the walk to Emmaus. Notice how they have written it. In all cases the brackets or parenthesis are in the original.
And lo, three days [have passed], since all these things occurred. James Murdoch
...and, lo, three days (have passed) since all these things were done. J.W. Ethridge
After Jesus demonstrated to those gathered that He was not a ghost, He explained to them from the writings of Moses, the Prophets, and Psalms that these things must take place. Now those who were in Jerusalem heard the explanation He had earlier given the two disciples while on the road to Emmaus, and those two got to hear it for a second time. He opened their minds to understand the scriptures that the Anointed One had to suffer and would rise from the dead.
και ειπεν αυτοις οτι ουτως γεγραπται παθειν τον χριστον και αναστηναι εκ νεκρων τη τριτη ημερα
kai eipen autois oti outôs gegraptai tsb=kai tsb=outôs tsb=edei pathein ton christon kai anastênai ek nekrôn tê tritê êmera
And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
Adding this verse to the other verses previously discussed demonstrates that 19 of the 21 passages that make reference to the three day issue place the resurrection after the third day.
There are two passages that have no special words in the Greek to specify the length of time Jesus was in the grave and no direct companion passage in another part of scripture to provide the context of the relationship between the crucifixion of Jesus and the resurrection. These verses are certainly in harmony with the other texts and the larger picture that Jesus was raised from the dead after the completion of three days and three nights, but they lack direct links with other scripture for that purpose.
Several years after the resurrection, while Peter was the guest of Simon the tanner in Joppa, Peter was given the visions of the wild animals let down from heaven in a sheet and the command to rise, kill, and eat. Peter protested that he had never eaten anything unclean. But the voice of the Lord told him that what God had purified he must not consider unclean. Immediately the sheet was taken up into heaven. While Peter was contemplating this, three servants of Cornelius, the Italian Cohort, stood at the gate calling out for him. The Spirit told Peter to go with these men without hesitation to the home of Cornelius where he was asked to teach them everything that the Lord had instructed his disciples. Part of Peter's teaching includes the comment that God had raised Jesus from the dead the third day.
τουτον ο θεος ηγειρεν [εν] τη τριτη ημερα και εδωκεν αυτον εμφανη γενεσθαι
touton o theos êgeiren a=[en] tê tritê êmera kai edôken auton emphanê genesthai
Him God raised up the third day, and shewed him openly;
Paul's Testimony
Many years after the resurrection Paul presents his gospel to the church at Corinth and describes the central role of the resurrection in the Gospel and his own role in telling the story. Because Christ rose, believers will rise again. This is the heart of the good news that Jesus died for our sins and was resurrected in accordance with the scriptures. Those who are saved will hold to the message of scripture.
3 παρεδωκα γαρ υμιν εν πρωτοις ο και παρελαβον οτι χριστος απεθανεν υπερ των αμαρτιων ημων κατα τας γραφας 4 και οτι εταφη και οτι εγηγερται τη ημερα τη τριτη κατα τας γραφας
3 paredôka gar umin en prôtois o kai parelabon oti christos apethanen uper tôn amartiôn êmôn kata tas graphas 4 kai oti etaphê kai oti egêgertai tê tsb=tritê êmera a=tê a=tritê kata tas graphas
3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures:
Paul makes reference to the events of the death and resurrection of Jesus according to the scriptures. The scriptures Paul is referring to are the Hebrew scriptures or the Old Testament as much of the New Testament had not yet been written. When Jesus met the disciples on the road to Emmaus, He reviewed for them all the scriptures that foretold His death and resurrection. Again when He appeared among them in Jerusalem later that day He reviewed all the scriptures that applied to Him beginning with Moses, the Prophets, and the Psalms. Paul's language is a reflection of the record of Luke 24, which expresses the concept that the death and resurrection are separated by three full days. Thus, Paul's statement to the church at Corinth is tied to the other passages in two ways and is in harmony with the understanding that Jesus was raised from death after three days.
In the midst of all His teaching and miracles, the record shows that Jesus took the opportunity to emphasize to His disciples the importance of the events that would be associated with not just His death, but also His resurrection. At the end of the story of the transfiguration in Luke 9:28-36, Jesus instructed Peter, James, and John to keep that experience private until after His resurrection. The day after they came down from the mountain, a crowd of local people met them and a man whose son was demon possessed shouted for Jesus to heal his son and command that the demon leave him. Jesus cured the young man and the people were overwhelmed at the majesty of God. Luke 9:37-42.
But Jesus knew that He was headed for the cross, an experience that would be very difficult both for Himself and for His disciples, and He urgently wanted to prepare them for it. As the crowd was glowing in the power of Jesus, Luke 9:43b-45 states:
While everyone was wondering at everything He was doing, He said to His disciples, "Let these teachings sink into your ear; for the Son of man is to be delivered into human hands." However, they did not understand this saying; it was kept hidden from them so that they might not grasp it, and they were afraid to question Him about this saying.
Jesus wanted to emphasize to his disciples that some important issues, in fact, the most important issues both He and they would face, could not be resolved by miracles. He warns them ahead of time that what He is about to tell them is of utmost importance. This is the second time He tells the entire group of disciples about these momentous events about to unfold. Telling them twice fulfills the biblical principle that something given twice is confirmation of its accuracy. He will tell the entire group a third time as they are on their way up to Jerusalem for the final Passover.
The phrase "Let these teachings sink into your ear" is a Hebrew idiom that means "don't forget what I'm about to tell you." David Bivin and Roy Blizzard, Jr., in their book Understanding the Difficult Words of Jesus provide the following explanation of this phrase:Luke 9:44: "Lay these sayings in your ears."
The above translation of these words of Jesus is so "un-English" that it is almost a joke. The King James translators, as usual, have done nothing more than translate the Greek text word for word into English. It is unfair, though, to be too harsh in our criticism of them, since "dynamic" translation, that is, attempting to give the sense of the original rather than a word-for-word translation, is really only a phenomenon of the twentieth century. When the Greek translator of the original Life of Jesus translated the above Hebrew expression word for word into Greek, he was employing the traditional method of translation. Almost 1600 years later, the translators commissioned by King James, still using the word-for-word method, translated that same expression from Greek into English; and thus it was that a beautiful Hebrew idiom was perpetuated in our English Gospels.
This idiom, "lay (or put) in the ears of," is found only one time in the Old Testament -- in Exodus 17:14. After Israel's battle with Amalek at Rephidim (Exodus 17:8-13), Moses was commanded by God to record in writing a very important promise: "I will thoroughly erase every trace of the people of Amalek." This promise was so important that God wanted it documented, written down. He wanted to be absolutely sure it would be remembered. "Write this in a scroll as a remembrance" is what the text literally says. But not only did God command Moses to record the promise in writing, he also commanded Moses to put it in the ears of (i.e., "announce it to") Joshua. "Put in the ears of" implies more than just "reading" or "repeating" in the hearing of Joshua. Undoubtedly, this idiom also carries the added emphasis: "Listen carefully and remember well, for what you are about to hear is very important."
The KJV renders the phrase in Exodus 17:14, which is an equivalent phrase to Jesus' statement in Luke 9:44, "rehearse [it] in the ears." The word rehearse means to recite something accurately until one knows it and can repeat it accurately, and it should be recited from time to time as needed or on special occasions. What was so important that Jesus wanted his disciples to pay such special attention to that they could recite it accurately? He wanted them to understand the events that were about to unfold regarding the fulfillment of the prophecies of His death, resurrection, and the time interval between them. If we reconstruct His prophecy regarding His death and resurrection from a composite of the statements recorded in scripture, we get something like the following statement:
In this composite statement, Jesus reveals that the religious leaders at His Father's Temple will be successful in spiritually and physically abusing Him. The very ones who should be responsible for shepherding the Lord's flock (Ezekiel 34) are the one's who will turn Him over to the Gentiles who will torture Him and give Him a shameful death. Moreover, all the time elements from His death through His resurrection are presented. It was Jesus' hope that as the events of His trial came about and the gruesome treatment from the Romans was inflicted on Him, they would remember His warnings and their faith would not waiver. While they didn't understand the warnings before the events took place, they remembered His words after the resurrection.
If the disciples heard Jesus say that it was especially important for them to understand these things, did Satan not hear and understand this also? Was Satan not the active agent engineering events to accomplish the death of Jesus? Ultimately, Satan's plan was a failure because Jesus rose triumphant just as on so many occasions He said He would. After the triumphal resurrection, how important was it for Satan to engineer a distortion of the record of these landmark events? Satan's entire campaign against Jesus and the Father would now shift to misrepresent the historical events, to distort the record to bring about great deception, to bring false reasoning to bear on as many aspects of the story as possible, and to subtly subvert the purpose of the Lord.
Why has there been so much reliance on the traditional belief that Jesus was resurrected in three days or on the third day, rather than after three days? Why did the translators of the KJV apparently mishandle the word meta in Mark 9:31 and 10:34? It was prophesied in Daniel 7:25 that the Little Horn would think to change times and laws. Translating en and dia inconsistently from meta has allowed an understanding to be established among those who consider themselves to be followers of Jesus in the Good Friday crucifixion and Easter Sunday morning resurrection. The translation issue is subtle because en and dia can, in the right context, mean in. But that translation in the context of the story of Passion Week creates significant conflict. Historically the only resurrection that took place on Easter Sunday morning was the annual mythical resurrection of Tammuz as part of the pagan fertility religion of Ashtoreth celebrated with Easter lilies, Easter eggs, and Easter bunnies for 400 years before Jesus was born in Bethlehem. The Little Horn has been very successful in distorting the record, subverting the message of Jesus, and changing the thinking of most of those who call themselves followers of Christ.
This panoramic view demonstrates that all of scripture is in agreement on the issue of when Jesus was resurrected and the length of time He was in the tomb. This review of these 21 passages where the crucifixion and resurrection are tied to each other by the concept of three days shows that every single case is tied to the meaning that the resurrection occurred after three days had passed since the crucifixion. The three Greek prepositions meta, en, and dia all have in common the meaning of an event that happened after some other event. The conjunctive word eôs was shown to convey the meaning of through the duration of two concurrent events. The tense of the word êmeran in the phrase tritên tautên êmeran can mean after the third day and the words agei aph ou was shown to mean that three days separated the events of the crucifixion from the resurrection. Not a single verse mandates that Jesus was resurrected on the third day nor in three days.
Meta conveys the most specific relationship of the time between the crucifixion and the resurrection. Good detective work never discards the most specific information in favor of general information, but evaluates the general information in light of that which is more specific. The more general prepositions of en and dia are viewed in light of the more specific preposition meta. While it is possible to examine any of the passages where en or dia is the preposition out of context from all the other passages and reach the traditional conclusion, it is not possible to support the traditional conclusion when that passage is placed in the context of the whole.
The Jewish leaders themselves testified to Pilate that Jesus said He would be resurrected after three days. Matthew represents their request to Pilate as if they are quoting Jesus. Their request shows that the enemies of Jesus understood Him to have said that He would be raised from the dead after three days. The Greek preposition meta is used a total of four times by Matthew and Mark, which means there are at least two witnesses who use the preposition with the greatest specificity that the resurrection was after three days.
At the request of the Jewish leaders, Pilate had authorized that 100 Roman soldiers be stationed around the burial site to ensure that the disciples wouldn't steal His body away and claim that He had risen just as He had predicted. Roman soldiers were expected to forfeit their lives when they did not complete their assignment. They were stationed at the tomb for three days and could verify that Jesus was in the tomb for that length of time. Only after the three days were the soldiers overcome by the angels. After the resurrection when the soldiers went scampering to tell Pilate that they had been overpowered by the angels, they were intercepted by the Jewish rulers, and bribed and compromised into silence. The intention of the rulers was that the resurrection story would never be told. Despite their intentions and the bribes, the story of the Roman soldiers has been told. Not only could the soldiers testify of the three days in the tomb, they could also testify to the power of the resurrection.
Hearing the story of the resurrection in its entire context helps to confirm that all the events foretold by Jesus have come true exactly as He said they would. Every passage is in harmony with the sign of the prophet Jonah that Jesus would be three days and three nights in the heart of the Earth. No man-made theories need to be employed to explain away any aspect of the story. No violence or damage is done to any scripture by the explanation presented here as every verse is explained according to the way it is actually written.
By setting the record straight, the celebration of the resurrection of Jesus can be restored to its rightful place as part of the celebration of Passover and the Feast of Unleavened Bread, which the Lord said His people are to keep forever. The restoration of the Lord's system of celebration and worship will be one step closer to reality.
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