Matthew 12:40

 Matthew 12:40

For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.

a. ASV: For as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights in the heart of the earth.  [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

b. YLT: For, as Jonah was in the belly of the fish three days and three nights, so shall the Son of Man be in the heart of the earth three days and three nights. [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: For even as Jonah was three days and three nights in the belly of the sea monster, so will the Son of Man be three days and three nights in the heart of the earth.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: For as Jonah was in the whale's belly three days and three nights, so the Son of man will be in the heart of the earth, three days and three nights. [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

1. “For as Jonas was three days and three nights in the whale's belly…”

a. For [Strong: 1063. gar gar a primary particle; properly, assigning a reason (used in argument, explanation or intensification; often with other particles):--and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.]

b. as [Strong: 5618. hosper hoce'-per from 5613 and 4007; just as, i.e. exactly like:--(even, like) as.]

c. Jonas [Strong: 2495. Ionas ee-o-nas' of Hebrew origin (3124); Jonas (i.e. Jonah), the name of two Israelites:--Jonas.]

d. was [Strong: 2258. en ane imperfect of 1510; I (thou, etc.) was (wast or were):--+ agree, be, X have (+ charge of), hold, use, was(-t), were.]

e. three [Strong: 5140. treis trice, or neuter tria tree'-ah a primary (plural) number; "three":--three.]

f. days [Strong: 2250. hemera hay-mer'-ah feminine (with 5610 implied) of a derivative of hemai (to sit; akin to the base of 1476) meaning tame, i.e. gentle; day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context):--age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years.]

g. and [Strong: 2532. kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

h. three [Strong: 5140. treis trice, or neuter tria tree'-ah a primary (plural) number; "three":--three.]

i. nights [Strong: 3571. nux noox a primary word; "night" (literally or figuratively):-- (mid-)night.]

1). Jonah 3:1 Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.

j. in [Strong: 1722. en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

k. the [Strong: 3588. [tou] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tou] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

l. whales [Strong: 2785. ketos kay'-tos probably from the base of 5490; a huge fish (as gaping for prey):--whale.] [Thayer: a sea monster, whale, huge fish.] [Zodhiates: Any large fish or sea creature. In Matthew 12:40, used for the fish which swallowed Jonah. In the book of Jonah, it is called dag gadol [1709 * dag 1709, fish; Strongs][1419 *gadol-large, great.]

m. [Strong: 3588. [hē] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [hē] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

n. belly [Strong: 2836. koilia koy-lee'-ah from koilos ("hollow"); a cavity, i.e. (especially) the abdomen; by implication, the matrix; figuratively, the heart:--belly, womb.]

1). Jonah was a historical figure who is referred to as a prophet. 

1). 2 Kings 14:25 He [Jeroboam] restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the LORD God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai, the prophet, which was of Gathhepher.

2). Josh Mcdowell/Don Stewart, Answers To Tough Questions, p.96. “The problem with viewing Jonah as an allegory is that the Bible nowhere treats it as such. The story itself is written as a historical narrative, with absolutely no indication that it was intended as myth or allegory. Second Kings 14:25 refers to Jonah as a historical figure. Jesus himself treats Jonah as historical, relating that Jonah was a prophet, whose preaching resulted in the people of Nineveh repenting.”

c. The text clearly says it was 3 full days and three full nights. These were not partial days or nights. This is critical in establishing when Jesus died. It is impossible for Jesus to die on Friday and be raised on Sunday if this is the case.

2. “…so shall the Son of man be three days and three nights in the heart of the earth.”

a. So [shall] [Strong: 3779. houto hoo'-to, or (before a vowel houtos hoo'-toce adverb from 3778; in this way (referring to what precedes or follows):--after that, after (in) this manner, as, even (so), for all that, like(-wise), no more, on this fashion(-wise), so (in like manner), thus, what.]

b. the [Strong: 3588. [ho] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ho] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

c. Son [Strong: 5207. huios hwee-os' apparently a primary word; a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship:--child, foal, son.]

d. [Strong: 3588. [tou] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tou] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

e. [of] man [Strong: 444. anthropos anth'-ro-pos from 435 and ops (the countenance; from 3700); man-faced, i.e. a human being:--certain, man.]

f. be [Strong: 2071. esomai es'-om-ahee future of 1510; will be:--shall (should) be (have), (shall) come (to pass), X may have, X fall, what would follow, X live long, X sojourn.]

g. three [Strong: 5140. treis trice, or neuter tria tree'-ah a primary (plural) number; "three":--three.]

h. days [Strong: 2250. hemera hay-mer'-ah feminine (with 5610 implied) of a derivative of hemai (to sit; akin to the base of 1476) meaning tame, i.e. gentle; day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context):--age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years.]

i. and [Strong: 2532. kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

j. three [Strong: 5140. treis trice, or neuter tria tree'-ah a primary (plural) number; "three":--three.]

k. nights [Strong: 3571. nux noox a primary word; "night" (literally or figuratively):-- (mid-)night.]

l. in [Strong: 1722. en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

m. the [Strong: 3588. [hē] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [hē] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

n. heart [Strong: 2588. kardia kar-dee'-ah prolonged from a primary kar (Latin cor, "heart"); the heart, i.e. (figuratively) the thoughts or feelings (mind); also (by analogy) the middle:--(+ broken-)heart(-ed).]

o. [of] the [Strong: 3588. [tēs] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tēs] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

p. earth [Strong: 1093. ge ghay contracted from a primary word; soil; by extension a region, or the solid part or the whole of the terrene globe (including the occupants in each application):--country, earth(-ly), ground, land, world.]

1). Jesus was three days and three nights in the heart of the earth. Here is one chronological layout of the last six days that I think is more accurate. I can’t give the source because I didn’t write it down, but I have had it for probably over 20 years. 

a). John 12:1 is six days before the Passover, our Friday. John 12:2 mentions supper, this is after 6 PM on Friday, the beginning of the Jewish Sabbath. 

b). John 12:12, the next day is our Sunday, and Palm Sunday, Mark 11:1-10.

c). Mark 11:11 Sunday evening

d). Mark 11:12, tomorrow, Monday morning, Jesus curses the fig tree.

e). Mark 11:19 Monday evening.

f). Mark 11:20 in the morning on Tuesday morning, the fig tree withered.

g). Between Mark 11:20 and 14:1 there is no change of day, it is still Tuesday. During Tuesday evening, the beginning of the Jewish Wednesday, 14 of Nissan, the Last Supper takes place.

h). Matthew 26:30-35; Mark 14:26-32; John 18:1, after supper on Tuesday evening they go to Gethsemane. Jesus arrested and the trials take place:

(1)  Before the Jews: John 12:12, 13, 19-24; Matthew 26:57-68; Mark 14:53-65; Luke 22:54, 63-71.

(2) Before Pilate & Herod: Luke 23:1-25; Matthew 27:1, 2, 11-31; Mark 15:1-20; John 18:28-19:16.

i). Mark 15:25, Jesus crucified at the third hour on Wednesday morning, 9 AM our time.

(1) Jesus on the cross, Mark 15:24-38; Matthew 27:35-54; Luke 23:33-49; John 19:16-37.

 (2) Mark 15:33, from noon to 3 PM our time, there is darkness over the land, 6th to 9th hours for the Jews.

 (3) Mark 15:34-37, Jesus died about 3 PM Wednesday afternoon our time.

(4) Jesus taken down from the cross between 4 and 6 PM, Wednesday our time, because the Passover Sabbath, the one indicated in Mark 15:42 began at 6 PM.

(5) This Sabbath was not the weekly Sabbath but a Passover Sabbath to be kept according to Leviticus 23:5-7; Exodus 12:16 and Numbers 28:16-18.

j). Three days and three nights

(1) 6 PM Wednesday evening---6 PM Thursday evening is one day.

(2) 6 PM Thursday evening---6 PM Friday evening is two days.

(3) 6 PM Friday evening---6 PM Saturday evening is three days.        

1). One just like it is found on, http://www.gotquestions.org/three-days.html

a). “The Wednesday opinion states that there were two Sabbaths that week. After the first one (the one that occurred on the evening of the crucifixion [Mark 15:42; Luke 23:52-54]), the women purchased spices—note that they made their purchase after the Sabbath (Mark 16:1). The Wednesday view holds that this “Sabbath” was the Passover (see Leviticus 16:29-31, Leviticus 23:24-32, 39, where high holy days that are not necessarily the seventh day of the week are referred to as the Sabbath). The second Sabbath that week was the normal weekly Sabbath. Note that in Luke 23:56, the women who had purchased spices after the first Sabbath returned and prepared the spices, then “rested on the Sabbath” (Luke 23:56). The argument states that they could not purchase the spices after the Sabbath, yet prepare those spices before the Sabbath—unless there were two Sabbaths… Therefore, according to the Wednesday viewpoint, the only explanation that does not violate the biblical account of the women and the spices and holds to a literal understanding of Matthew 12:40, is that Christ was crucified on Wednesday. The Sabbath that was a high holy day (Passover) occurred on Thursday, the women purchased spices (after that) on Friday and returned and prepared the spices on the same day, they rested on Saturday which was the weekly Sabbath, then brought the spices to the tomb early Sunday. Jesus was buried near sundown on Wednesday, which began Thursday in the Jewish calendar. Using a Jewish calendar, you have Thursday night (night one), Thursday day (day one), Friday night (night two), Friday day (day two), Saturday night (night three), Saturday day (day three). We do not know exactly when He rose, but we do know that it was before sunrise on Sunday (John 20:1, Mary Magdalene came “while it was still dark”), so He could have risen as early as just after sunset Saturday evening, which began the first day of the week to the Jews.

2). Jesus Was Crucified on a Thursday, October 23, 2024 by Stephen Davey

Introduction: The day of Jesus' crucifixion is traditionally observed on Friday, but there has been ongoing debate about whether this is accurate. Was Jesus actually crucified on a Thursday? This question isn't just a matter of tradition versus alternate interpretation—it touches on the integrity of Jesus' prophecy, the symbolism of Passover, and the fulfillment of God's redemptive plan. To understand why Thursday might be the more accurate day for Jesus' crucifixion, we must look closely at the details of Passion Week, the timeline of events, and the scriptural clues that point us in this direction. This article will explore why a Thursday crucifixion better aligns with the Gospel accounts, fits Jesus' own words about His burial, and resolves certain criticisms of the biblical text. Let's take a journey through these important details and discover how God's timing is truly perfect.

a). The Timeline of Passion Week Triumphal Entry on Sunday (Palm Sunday) Jesus' entry into Jerusalem, often called Palm Sunday, occurred on the 10th day of the month Nisan. This day was significant because, according to Exodus 12, it was the day when the Jewish people were to select their Passover lambs. As Jesus entered Jerusalem, He did so surrounded by thousands of lambs being brought for sacrifice—symbolizing that He Himself was the final Passover Lamb who would deliver humanity from sin.

b). The Four Days Leading to Sacrifice: The Passover lambs, chosen on the 10th of Nisan, were to be kept for four days and sacrificed on the 14th. In this particular year, the 14th day fell on a Thursday. Jesus, as the ultimate sacrificial lamb, was crucified on this very day—the same day the Passover lambs were killed—fulfilling the symbolism of the final, perfect sacrifice. This detail underscores the importance of Jesus' role in God's divine plan of redemption.

c). Jesus' Prophecy and the Three Days and Nights; The Prophecy of Jesus in Matthew 12:40; In Matthew 12:40, Jesus predicted that He would be in "the heart of the earth" for three days and three nights, just as Jonah was in the belly of the great fish. A Friday crucifixion struggles to fit this timeline—it allows for parts of three days, but only two nights. A Thursday crucifixion, however, provides the full three days and three nights that Jesus spoke of, from Thursday evening to Sunday morning.

d). Calculating the Timeline: Thursday Crucifixion; A Thursday crucifixion means Jesus was buried on Thursday evening, which counts as the first night. Friday was the first day, followed by Friday night, Saturday day, and Saturday night. Jesus then rose on Sunday morning, fulfilling the "three days and three nights" prophecy literally. Understanding this timeline allows us to take Jesus' words at face value, without needing to reinterpret the phrase symbolically or stretch the meaning of "three days." This literal fulfillment also reinforces the credibility of Jesus' words and the consistency of biblical prophecy.

e). Evidence from the Gospel Accounts: Multiple Sabbaths During Passion Week

In Mark 15:42, we read that Jesus was crucified on "the day of Preparation, that is, the day before the Sabbath." Traditionally, this has been interpreted to mean Friday, the day before the weekly Sabbath. However, during the Passover week, there was an additional Sabbath—called a "High Sabbath"—which could fall on a different day of the week, not necessarily Saturday. This distinction is crucial to understanding the timeline of Jesus' crucifixion, as it helps clarify why certain events happened when they did, and it resolves discrepancies in the traditional Friday crucifixion timeline.

f). The Role of the High Sabbath (John 19:30-31) John's Gospel provides crucial insight by clarifying that the Sabbath following Jesus' death was a "high day"—a special Passover Sabbath, not the regular weekly Sabbath. This suggests that Jesus was crucified on the day before this High Sabbath, which fell on Friday. Thus, Jesus was crucified on Thursday, making way for two Sabbaths—Friday's High Sabbath and Saturday's regular Sabbath—before His resurrection on Sunday. This explanation helps to understand why the traditional timeline often feels incomplete.

g). Matthew's Clue: Plural Sabbaths: Matthew 28:1 adds another important clue. Many English Bible translations render Sabbath as singular in the verse, but the Greek word, σαββάτων, is plural. Matthew is statring that that after the "Sabbaths" (plural), Mary Magdalene and the other Mary went to the tomb. The use of the plural form indicates there were two Sabbaths back-to-back: the High Sabbath on Friday and the regular weekly Sabbath on Saturday. This dual-Sabbath scenario supports a Thursday crucifixion, providing an extra day in between for these two rest periods. This dual Sabbath explanation helps resolve the confusion around the events that took place during Passion Week and aligns all the Gospel accounts more coherently.

Additionally, understanding the context of these Sabbaths provides clarity on why the women waited until Sunday to visit the tomb. The back-to-back Sabbaths would have prohibited travel and preparation, meaning that Sunday morning was the first available opportunity for them to anoint Jesus' body. These details come together to give us a clearer picture of the actual timeline, reinforcing the reliability of the Gospel narratives. Wisdom International, https://www.wisdomonline.org/