Jesus’ prophecies and future-oriented sayings

PURPOSE AND IMPORTANT LIMITS

This is a broad, source-indexed catalogue of extant passages in which Jesus is portrayed as predicting, warning about, promising, or revealing a future event or state. It includes the four canonical Gospels; the Gospel of Thomas and relevant Nag Hammadi writings; selected non-canonical Gospels and post-resurrection dialogues; and a limited set of extra-canonical sayings attributed to Jesus by early Christian writers.

“Complete” needs a defined boundary. No surviving catalogue can list every possible interpretation of every parable as a prophecy, and many lost Gospels survive only in fragments or quotations. This document therefore aims to be comprehensive for identifiable, extant passages relevant to future prediction, while marking indirect or uncertain cases rather than pretending that every text contains a recoverable prophecy.

A saying attributed to Jesus in an ancient source is not proof that the historical Jesus spoke it. “Canonical” and “non-canonical” describe later collection status, not by themselves historical authenticity. The sources have different dates, genres, theological purposes, and degrees of textual preservation.

Citation conventions: • Biblical citations use standard chapter-and-verse numbering. • Gospel of Thomas sayings are cited by saying number (Thom. 1–114); wording and numbering may vary slightly by edition. • Nag Hammadi texts are cited by tractate title and section/page-line where commonly available. For many tractates, line numbering varies by edition and translation, so title plus episode/section is supplied when a stable verse system does not exist. • Other apocryphal texts are cited by chapter/section when available; some fragments have no stable chapter numbering. • The catalogue paraphrases rather than reproduces long translations. Consult the cited editions for the complete text. • “Direct” means the text explicitly attributes the prediction to Jesus. “Indirect / symbolic” means a parable, promise, or theological statement may concern the future but is not a straightforward forecast of a discrete event.

PART I. CANONICAL GOSPELS

A. JESUS’ SUFFERING, DEATH, RESURRECTION, AND RETURN

1. Jesus must go to Jerusalem, suffer, be killed, and be raised on the third day. Matthew 16:21; Mark 8:31; Luke 9:22. Direct.

2. The Son of Man will be betrayed into human hands and killed, and will rise. Matthew 17:22–23; Mark 9:30–32; Luke 9:43–45. Direct.

3. Jesus will be delivered to the chief priests and scribes, condemned, handed to Gentiles, mocked, flogged/crucified, and raised. Matthew 20:17–19; Mark 10:32–34; Luke 18:31–34. Direct.

4. The Son of Man will be betrayed; the betrayer’s fate is described as disastrous. Matthew 26:20–25; Mark 14:17–21; Luke 22:21–23; John 13:18–30. Direct, with differences between accounts.

5. The disciples will be scattered when the shepherd is struck, but Jesus will go ahead of them to Galilee after being raised. Matthew 26:31–32; Mark 14:27–28. Direct.

6. Peter will deny Jesus three times before the rooster crows. Matthew 26:33–35, 69–75; Mark 14:29–31, 66–72; Luke 22:31–34, 54–62; John 13:36–38; 18:15–27. Direct.

7. Jesus’ sign is associated with Jonah: the Son of Man will be in the heart of the earth for three days and nights (Matthew’s formulation). Matthew 12:38–40; compare Matthew 16:4; Luke 11:29–32. Direct typological prediction.

8. Jesus speaks of the cup he must drink and the baptism with which he must be baptized; his followers may share suffering. Matthew 20:20–23; Mark 10:35–40; compare Luke 12:50. Direct / metaphorical.

9. At the supper, Jesus says he will not drink the fruit of the vine again until the kingdom comes. Matthew 26:26–29; Mark 14:22–25; Luke 22:14–20. Direct future-oriented promise.

10. Jesus will be raised and meet the disciples in Galilee. Matthew 26:32; 28:7, 10, 16–20; Mark 14:28; 16:7. Direct; post-resurrection narratives report fulfilment.

11. Jesus promises to come again and receive his followers to himself. John 14:1–3, 18–19, 27–29. Direct promise; interpretation of “coming” varies.

12. Jesus says the disciples will see him again after a little while; their grief will turn to joy. John 16:16–22. Direct, initially in the context of death/resurrection.

13. Jesus says he is going away to the Father and that the Advocate/Spirit will be sent. John 14:16–18, 25–26; 15:26–27; 16:7–15. Direct promise.

14. Jesus predicts Peter’s future death, which will glorify God. John 21:18–19. Direct, in the Gospel’s retrospective narrator’s explanation.

15. Jesus gives an enigmatic statement about the beloved disciple’s future; the text explicitly warns against interpreting it as a promise that the disciple would not die. John 21:20–23. Ambiguous / qualified.

B. JERUSALEM, THE TEMPLE, AND THE COMING CRISIS

16. The Temple buildings will be thrown down; not one stone will be left upon another. Matthew 24:1–2; Mark 13:1–2; Luke 21:5–6. Direct.

17. Jesus laments Jerusalem and predicts that enemies will surround it, hem it in, and destroy it because it did not recognize its visitation. Luke 19:41–44. Direct.

18. Jerusalem will be surrounded by armies; desolation is near and people should flee. Luke 21:20–24. Direct.

19. Those in Judea should flee to the mountains when the abomination/desolating crisis appears; practical warnings are given about pregnancy, winter, and the Sabbath. Matthew 24:15–22; Mark 13:14–20. Direct.

20. There will be great distress, with days shortened for the elect in Matthew and Mark. Matthew 24:21–22; Mark 13:19–20. Direct apocalyptic prediction.

21. Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled. Luke 21:24. Direct, with disputed chronology and meaning.

22. Jesus’ body is identified metaphorically as a Temple that will be raised in three days. John 2:18–22. Symbolic prediction; the narrator connects it with resurrection.

C. PERSECUTION, MISSION, AND THE DISCIPLES’ FUTURE

23. The disciples will be handed over to councils, flogged in synagogues, and brought before governors and kings as witnesses. Matthew 10:16–23; Mark 13:9–13; Luke 21:12–19. Direct.

24. The Spirit will give the disciples words when they are brought to trial. Matthew 10:19–20; Mark 13:11; Luke 12:11–12; 21:14–15. Direct promise.

25. Family members will betray one another; some disciples will be put to death. Matthew 10:21–22; Mark 13:12–13; Luke 21:16–17. Direct.

26. The disciples will be hated because of Jesus’ name, but the one who endures will be saved. Matthew 10:22; 24:9, 13; Mark 13:13; Luke 21:17–19; John 15:18–25; 16:1–4. Direct warning and promise.

27. The disciples will be brought before rulers and authorities, giving an opportunity for testimony. Matthew 10:18; Mark 13:9; Luke 21:12–13. Direct.

28. Jesus says that the disciples will receive power when the Holy Spirit comes and will be his witnesses. Luke 24:46–49; Acts 1:4–8. Post-resurrection saying in Luke-Acts; relevant to the extended canonical corpus but not one of the four Gospels.

29. Peter will be sifted like wheat; Jesus has prayed for him, and Peter is to strengthen the others after turning back. Luke 22:31–32. Direct prediction / promise.

30. The disciples will be scattered and Jesus left alone, yet the Father is with him. John 16:32. Direct.

31. The world will hate Jesus’ followers as it hated him. John 15:18–25; 17:14. Direct warning.

32. The disciples will be expelled from synagogues; some persecutors will think they are serving God. John 16:1–4. Direct.

33. The Advocate will testify and the disciples also will testify. John 15:26–27. Direct promise.

34. The Spirit will convict the world concerning sin, righteousness, and judgment. John 16:7–11. Direct promise about the Spirit’s future work.

35. The disciples will sit on thrones judging the twelve tribes of Israel. Matthew 19:27–29; Luke 22:28–30. Direct future promise.

D. FALSE PROPHETS, CONFLICT, AND SIGNS OF THE AGE

36. False messiahs will come in Jesus’ name and deceive many. Matthew 24:4–5, 23–26; Mark 13:5–6, 21–22; Luke 21:8. Direct warning.

37. False prophets will arise and deceive many; some will perform signs and wonders. Matthew 24:11, 24; Mark 13:22. Direct warning.

38. Wars and rumors of wars will occur, but the end is not yet. Matthew 24:6; Mark 13:7; Luke 21:9–10. Direct warning.

39. Nation will rise against nation and kingdom against kingdom; famines and earthquakes will occur. Matthew 24:7–8; Mark 13:8; Luke 21:10–11. Direct.

40. These events are the beginning of birth pains, not necessarily the end itself. Matthew 24:8; Mark 13:8. Interpretation within the discourse.

41. Lawlessness will increase and the love of many will grow cold. Matthew 24:12. Direct.

42. The good news of the kingdom will be proclaimed throughout the inhabited world as a testimony before the end. Matthew 24:14. Direct.

43. The abomination of desolation will stand in a holy place (Matthew) / where it should not (Mark). Matthew 24:15; Mark 13:14. Direct allusion to Daniel; details and referent disputed.

44. The elect’s days of tribulation will be shortened. Matthew 24:21–22; Mark 13:19–20. Direct.

45. After the tribulation, sun and moon will be darkened, stars will fall, and heavenly powers will be shaken. Matthew 24:29; Mark 13:24–25; Luke 21:25–26. Direct apocalyptic imagery.

46. The Son of Man will appear / be seen coming with power and great glory. Matthew 24:30; Mark 13:26; Luke 21:27. Direct.

47. The angels will gather the elect from the four winds / ends of the earth. Matthew 24:31; Mark 13:27. Direct.

48. The fig tree provides a sign by which the nearness of the event can be discerned. Matthew 24:32–35; Mark 13:28–31; Luke 21:29–33. Parable / interpretive warning.

49. “This generation” will not pass away until “all these things” take place. Matthew 24:34; Mark 13:30; Luke 21:32. Direct saying, but the scope of “these things” and “generation” is disputed.

50. No one knows the day or hour—not angels or the Son, but the Father. Matthew 24:36; Mark 13:32. Direct statement of uncertainty.

51. The coming of the Son of Man will be like the days of Noah: people will be caught unprepared. Matthew 24:37–44; Luke 17:26–30. Direct comparison / warning.

52. The coming will be sudden, like a thief; disciples must remain watchful. Matthew 24:42–44; Luke 12:39–40; 21:34–36. Direct warning.

53. The faithful servant will be rewarded; the abusive servant will be punished when the master returns. Matthew 24:45–51; Luke 12:42–48. Parable predicting accountability.

54. The wise and foolish bridesmaids/virgins will face different outcomes when the bridegroom arrives. Matthew 25:1–13. Parable predicting the need for readiness.

55. Servants will be assessed according to what they do with entrusted resources when the master returns. Matthew 25:14–30; compare Luke 19:11–27. Parable of future judgment.

56. The Son of Man will sit in glory and separate the nations as a shepherd separates sheep from goats. Matthew 25:31–46. Direct apocalyptic scene of judgment.

57. The wicked will be removed and the righteous shine in the kingdom. Matthew 13:36–43, 47–50. Explanations of parables; future judgment.

58. Some standing with Jesus will see the kingdom come with power before they die. Mark 9:1; compare Matthew 16:28; Luke 9:27. Direct but debated interpretation.

59. The kingdom of God is not coming in a way that can be observed as people expect; it is “among/within” them. Luke 17:20–21. Future/eschatological saying; translation and interpretation disputed.

60. The days of the Son of Man will resemble the days of Noah and Lot, with sudden judgment amid ordinary life. Luke 17:26–37. Direct comparison / warning.

61. People should pray to escape what is coming and to stand before the Son of Man. Luke 21:34–36. Direct warning.

62. The hour is coming when the dead will hear the Son’s voice and come out to resurrection of life or judgment. John 5:25–29. Direct.

63. Jesus will raise believers on the last day. John 6:39–40, 44, 54. Direct promise.

64. Jesus’ word will judge the one who rejects him on the last day. John 12:47–48. Direct.

65. The final judgment is associated with eternal life or condemnation. John 3:16–21, 36; 5:24–29. Future-oriented teaching; not all clauses are direct predictions.

66. Jesus says the harvest is the end of the age and that angels will separate the wicked from the righteous. Matthew 13:39–43, 49–50. Parable interpretation / direct eschatological explanation.

E. PARABLES AND WARNINGS WITH FUTURE CONSEQUENCES

67. The wicked tenants’ owner will come, destroy them, and lease the vineyard to others; the rejected son / stone image is applied to judgment. Matthew 21:33–46; Mark 12:1–12; Luke 20:9–19. Parable and scriptural interpretation.

68. The kingdom will be taken from some and given to a people producing its fruits. Matthew 21:43. Direct judgment saying.

69. The people of Nineveh and the Queen of the South will rise in judgment against Jesus’ generation. Matthew 12:41–42; Luke 11:31–32. Direct future judgment saying.

70. The people of Sodom will fare better on the day of judgment than towns that reject the disciples’ message. Matthew 10:14–15; 11:20–24; Luke 10:10–15. Direct future judgment warning.

71. The Queen of the South and Nineveh will condemn the generation that rejects Jesus. Matthew 12:41–42; Luke 11:31–32. Parallel to item 69; retained here to show the theme, but do not count as a separate prediction.

72. The narrow door: some will seek entry too late and be excluded from the kingdom banquet. Luke 13:22–30. Warning / parable.

73. The rich man and Lazarus experience reversal after death. Luke 16:19–31. Parable or illustrative narrative about postmortem fate, not a direct forecast of a named event.

74. The rich fool dies unexpectedly and loses the wealth he stored. Luke 12:16–21. Parable warning about imminent death and accountability.

75. Those who exalt themselves will be humbled; those who humble themselves exalted. Matthew 23:12; Luke 14:11; 18:14. Future reversal / maxim.

76. The tax collectors and prostitutes enter the kingdom ahead of some religious leaders. Matthew 21:31–32. Kingdom reversal; prediction about judgment and entry.

77. The one who denies Jesus before people will be denied before the Father / angels; the one who acknowledges him will be acknowledged. Matthew 10:32–33; Luke 12:8–9. Future-oriented judgment saying.

78. Those ashamed of Jesus and his words will face the Son of Man’s shame when he comes in glory. Mark 8:38; Luke 9:26. Direct warning.

79. The one who loses life for Jesus’ sake will save it; the one who clings to life will lose it. Matthew 16:24–27; Mark 8:34–38; Luke 9:23–26. Future consequence / judgment.

80. The Son of Man’s coming is compared with lightning visible across the sky. Matthew 24:27; Luke 17:24. Direct comparison.

81. The disciples will not finish going through the towns of Israel before the Son of Man comes. Matthew 10:23. Direct, highly debated in interpretation.

82. The kingdom’s final banquet includes people coming from east and west, while some presumed insiders are excluded. Matthew 8:11–12; Luke 13:28–29. Future kingdom saying.

83. At the renewal, the Son of Man sits on his glorious throne and the disciples share judgment. Matthew 19:28; Luke 22:28–30. Parallel to item 35.

84. The kingdom’s coming is associated with drinking the fruit of the vine anew. Matthew 26:29; Mark 14:25; Luke 22:16–18. Promise; relation to future kingdom disputed.

85. Jesus tells the high priest / authorities they will see the Son of Man seated at God’s right hand and coming with clouds. Matthew 26:63–64; Mark 14:61–62; Luke 22:67–70. Direct apocalyptic declaration; timing and referent debated.

86. Jesus predicts that the disciples will do works associated with his mission and that the Spirit will be with them. John 14:12–17, 26; 15:26–27; 16:7–15. Promise rather than forecast of a single event.

PART II. GOSPEL OF THOMAS

The Gospel of Thomas contains 114 sayings, not a conventional narrative. Many sayings concern spiritual insight rather than future events. The entries below identify sayings with a plausible future, end, judgment, transformation, or promise dimension. These are not all “prophecies” in the narrow sense.

87. Thom. 1 — The one who finds the interpretation of the sayings will not taste death. Promise about life / death.

88. Thom. 3 — The kingdom is inside and outside the hearers; recognition changes their understanding of themselves. Spiritual revelation, not a dated prediction.

89. Thom. 18 — Asked about the end, Jesus links the beginning and the end; the one who stands at the beginning will know the end and not taste death. Eschatological / paradoxical saying.

90. Thom. 19 — Blessedness is associated with existence before coming into being and with not tasting death. Spiritual destiny.

91. Thom. 21 — The disciples are compared with children in a field not their own and with servants awaiting the householder; includes vigilance and vulnerability. Symbolic future warning.

92. Thom. 37 — The disciples will see the Son of the Living One when they are unashamed and cast off garments. Future revelation / transformation.

93. Thom. 51 — Asked when the new world will come, Jesus says what they await has already come but they do not recognize it. Eschatological interpretation.

94. Thom. 57 — The weeds are allowed to grow until harvest, when they are separated from the wheat. Future separation / judgment parable.

95. Thom. 65–66 — The wicked tenants kill the owner’s son; the rejected stone becomes the cornerstone. Parable and judgment image, parallel to Synoptic tradition.

96. Thom. 75 — Many stand at the door, but the solitary will enter the bridal chamber. Spiritual destiny / exclusion.

97. Thom. 98 — The person who kills a powerful man first tests and then acts; often interpreted as an allegory of spiritual struggle, not a clear future prophecy.

98. Thom. 111 — Heaven and earth will be rolled up before the disciples; the living person who lives from the Living One will not see death. Cosmic transformation / promise.

99. Thom. 113 — The kingdom of the Father is spread out upon the earth but people do not see it. Eschatological reinterpretation; not a future timetable.

100. Thom. 17 — Jesus promises what eye has not seen, ear has not heard, and hand has not touched. A promise of revelation, not a specific historical forecast.

101. Thom. 22 — The disciples are promised entry into the kingdom through becoming one and overcoming divisions. Spiritual promise.

102. Thom. 28 — Jesus describes finding people drunk and blind in the world and says his soul suffered for humanity. Revelation about the human condition, not a discrete prediction.

103. Thom. 51 and 113 should not be read as proof that Thomas contains no future eschatology; rather, they reinterpret the expected kingdom as already present or unrecognized.

PART III. NAG HAMMADI AND RELATED REVELATION TEXTS

IMPORTANT SCOPE NOTE: The Nag Hammadi Library contains 13 codices and more than 50 tractates. It is not all “Gospels,” and not every tractate contains Jesus speaking. Some tractates are prayers, letters, cosmologies, or treatises. Below are the extant writings most relevant to predictions attributed to Jesus or to future spiritual / cosmic destiny. For texts that do not provide a stable verse system, cite the tractate and episode; consult a scholarly edition for page-line detail.

A. APOCRYPHON OF JAMES (NHC I,2; also called Secret Book of James)

104. The risen Jesus teaches James and Peter that discipleship brings testing, suffering, and a demand for perseverance. Apocryphon of James, opening letter and dialogue; NHC I,2, 1.1–16.30 (Coptic Gnostic Library tractate numbering). Future-oriented instruction, not a timetable.

105. The text warns that hearing or receiving teaching does not guarantee that the disciples will endure or be saved; endurance and action are required. Apocryphon of James, dialogue and concluding exhortations; NHC I,2.

B. APOCRYPHON OF JOHN (NHC II,1; III,1; IV,1; BG 8502,2)

106. The Savior reveals the origin and structure of cosmic powers and the condition of humanity under them. Apocryphon of John, opening revelation and cosmological discourse. Revelatory cosmology; not all content is framed as a prediction.

107. The text describes the future destiny of spiritual humanity and the defeat / limitation of ignorant cosmic rulers. Apocryphon of John, sections on the rulers, humanity, and the conclusion of the revelation. Spiritual eschatology.

C. GOSPEL OF PHILIP (NHC II,3)

108. Resurrection is presented as something that must be received in this life rather than only expected after death. Gospel of Philip, sayings on resurrection and sacramental transformation; NHC II,3, 51.1–86.19. Future-oriented theological claim, not a conventional prediction.

109. The text discusses the transformation of the person through knowledge and participation in the divine mysteries. Gospel of Philip, throughout; not a catalogue of direct prophecies.

D. GOSPEL OF TRUTH (NHC I,3; XII,2)

110. The revelation of the Father brings the end of ignorance, fear, and error; the text describes the restoration of those who recognize the truth. Gospel of Truth, opening and concluding sections; NHC I,3, 16.31–43.24. Spiritual / cosmic resolution, not a direct forecast by Jesus in a narrative scene.

E. APOCALYPSE OF PETER (NHC VII,3)

111. Jesus reveals that false leaders will mislead people and that some who claim to represent the Savior distort the truth. Apocalypse of Peter, revelation dialogue; NHC VII,3, 70.13–84.21 (standard tractate pagination; line divisions vary by edition). Directly attributed revelation, but focused on religious deception.

112. The text contrasts outward claims and visible suffering with a hidden spiritual reality, warning readers about deceptive authorities. Apocalypse of Peter, same dialogue. Apocalyptic interpretation / warning.

Note: This is the Nag Hammadi Apocalypse of Peter, not the separate Greek Apocalypse of Peter known from other manuscript traditions.

F. FIRST APOCALYPSE OF JAMES (NHC V,3)

113. Jesus instructs James about opposition and the spiritual powers he will encounter. First Apocalypse of James, dialogue and instructions for James’ departure; NHC V,3, 24.15–44.10. Future personal and postmortem revelation.

114. James receives passwords / responses for confronting powers after death. First Apocalypse of James, concluding revelation. Postmortem destiny; not a public historical forecast.

G. SECOND APOCALYPSE OF JAMES (NHC V,4)

115. The text portrays James’ conflict with earthly authorities and anticipates his violent fate. Second Apocalypse of James, narrative and concluding martyrdom account; NHC V,4, 44.11–63.32. Future fate of James in the text’s narrative.

116. The work contrasts worldly power with divine vindication and the fate of persecutors. Second Apocalypse of James, throughout. Apocalyptic / theological prediction.

H. LETTER OF PETER TO PHILIP (NHC VIII,2)

117. The risen Jesus instructs the apostles to continue their mission despite opposition from hostile powers. Letter of Peter to Philip, post-resurrection dialogue; NHC VIII,2, 132.9–140.27. Direct mission instruction and future struggle.

118. The apostles ask about the powers opposing them; Jesus explains their role in the struggle against the disciples’ mission. Letter of Peter to Philip, concluding revelation. Apocalyptic teaching.

I. DIALOGUE OF THE SAVIOR (NHC III,5)

119. Jesus discusses the soul’s movement toward rest and the need for awakening. Dialogue of the Savior, dialogues with Mary, Matthew, and Judas Thomas; NHC III,5, 120.1–147.23. Spiritual destiny.

120. The text warns about ignorance and describes the consequences of failing to recognize the truth. Dialogue of the Savior, throughout. Future-oriented spiritual warning.

J. BOOK OF THOMAS THE CONTENDER (NHC II,7)

121. Jesus warns Thomas about bodily existence, ignorance, and the consequences of failing to know oneself. Book of Thomas the Contender, dialogue and concluding exhortation; NHC II,7, 138.1–145.19. Spiritual destiny, not a specific event prediction.

K. SOPHIA OF JESUS CHRIST (NHC III,4; BG 8502,3)

122. The risen Jesus reveals the origin of the divine realm and the future restoration / destiny of spiritual beings. Sophia of Jesus Christ, opening dialogue and cosmological revelation; NHC III,4, 90.14–119.18. Revelation about ultimate destiny, not a conventional prophecy.

L. SECOND TREATISE OF THE GREAT SETH (NHC VII,2)

123. Jesus reveals the hidden spiritual interpretation of his descent and apparent suffering, distinguishing spiritual reality from what the worldly powers perceive. Second Treatise of the Great Seth, central revelation; NHC VII,2, 49.10–70.12. Retrospective and eschatological revelation; not simply a forecast.

M. TREATISE ON THE RESURRECTION (NHC I,4)

124. The treatise argues that resurrection is a present spiritual reality and discusses the believer’s future in relation to Christ’s resurrection. Treatise on the Resurrection, entire letter; NHC I,4, 43.25–50.18. It is not a direct speech by Jesus, so include only as related eschatological context, not a prophecy uttered by Jesus.

N. HYPOSTASIS OF THE ARCHONS (NHC II,4; also NHC XIII,2 fragment)

125. A revelatory account describes the rulers of the material world and the liberation / destiny of spiritual humanity. Hypostasis of the Archons, creation and prophetic sections; NHC II,4, 86.20–97.23. Related cosmological eschatology; not all content is attributed to Jesus.

O. ON THE ORIGIN OF THE WORLD (NHC II,5; XIII,2)

126. The text narrates cosmic origins and includes future-oriented claims about the eventual transformation of the cosmic order and the fate of spiritual humanity. On the Origin of the World, concluding cosmological sections; NHC II,5, 97.24–127.17. Related eschatology, not a direct prophecy by Jesus.

P. APOCALYPSE OF PAUL (NHC V,2)

127. Paul journeys through heavenly realms and encounters powers and the soul’s postmortem passage. Apocalypse of Paul, entire vision; NHC V,2, 17.19–24.9. Relevant to early Christian afterlife revelation, but not a prophecy spoken by Jesus.

Q. OTHER NAG HAMMADI TEXTS

128. Tripartite Tractate (NHC I,5): describes cosmic history, salvation, and the ultimate restoration of spiritual groups. Relevant eschatology, but not a direct prophecy spoken by Jesus.

129. Eugnostos the Blessed (NHC III,3; V,1): cosmological revelation about the divine order; not a Gospel or direct Jesus prophecy.

130. The Sophia of Jesus Christ (listed above) has a parallel relationship to Eugnostos the Blessed; they should not be counted as independent reports of a historical prophecy.

131. Authoritative Teaching (NHC VI,3): warns about the body, ignorance, and spiritual fate. It is not a direct Gospel of Jesus.

132. The Thunder, Perfect Mind (NHC VI,2): a revelatory first-person poem; not a Jesus prophecy.

133. The Paraphrase of Shem (NHC VII,1), Zostrianos (NHC VIII,1), Allogenes (NHC XI,3), and Marsanes (NHC X): visionary / cosmological works with claims about spiritual realms and destiny, but not direct prophecies spoken by Jesus in Gospel form.

PART IV. OTHER NON-CANONICAL GOSPELS AND POST-RESURRECTION REVELATIONS

These works should be checked for future-oriented statements, but not all preserve a direct prophecy by Jesus. Fragmentary texts are especially difficult to catalogue exhaustively.

A. GOSPEL OF MARY (Papyrus Berolinensis 8502,1; Greek fragments P.Ryl. III 463 and P.Oxy. 3525)

134. The Savior warns against being misled and urges the disciples to avoid making laws beyond what he has given them. Gospel of Mary, post-resurrection dialogue, pp. 7–9 in common editions (substantial text missing). Direct warning / instruction.

135. Mary describes the soul’s ascent and its encounter with powers such as Desire, Ignorance, and Wrath. Gospel of Mary, vision of the soul, pp. 10–17 in common editions. Postmortem / spiritual revelation; not a prediction of public history.

B. GOSPEL OF JUDAS (Codex Tchacos, not a Nag Hammadi codex)

136. Jesus tells Judas that future generations will misunderstand the disciples and their practices. Gospel of Judas, dialogue sections concerning the disciples and future generations; paragraph numbering varies by edition. Direct prediction in the text, historically and theologically contested.

137. Jesus reveals Judas’ role in the mystery of his departure and contrasts the disciples’ understanding with hidden cosmic realities. Gospel of Judas, concluding dialogue and handing-over scene. Prediction / revelation within the text; not equivalent to the Synoptic passion predictions.

C. GOSPEL OF PETER (fragmentary)

138. The extant fragment narrates the passion and extraordinary resurrection events, but contains no complete, securely recoverable prophetic discourse by Jesus. Gospel of Peter, sections 1–14 and 28–60 in common fragment numbering. Include as narrative of events, not a source of numerous direct predictions.

D. GOSPEL OF THE HEBREWS, GOSPEL OF THE NAZAREANS, GOSPEL OF THE EBIONITES

139. These Jewish-Christian Gospel traditions survive largely as quotations by later writers. Some sayings parallel canonical sayings; some add material about Jesus’ family, baptism, or disciples. No complete prophetic discourse can be reconstructed. Cite the fragment in the author who preserves it (for example, Jerome, Commentary on Isaiah; Origen, Commentary on John; Epiphanius, Panarion 29–30) rather than assigning invented chapter-and-verse numbers.

E. EGYPTIAN GOSPEL (Greek and Coptic traditions)

140. The title refers to more than one textual tradition. The Coptic Gospel of the Egyptians in Nag Hammadi Codex III,2 and IV,2 is a Sethian revelation text, not a straightforward narrative Gospel. Its cosmic and eschatological material should not be treated wholesale as Jesus’ own predictions. Cite NHC III,2 and IV,2; consult the edition for tractate page-line references.

F. EGERTON GOSPEL / UNKNOWN GOSPEL FRAGMENTS

141. Egerton Papyrus 2 preserves fragments of Jesus’ sayings and disputes, but the surviving material is too fragmentary to establish a complete prophecy list. Cite P.Egerton 2, fragments 1–4; fragment numbering varies by edition.

142. Oxyrhynchus Logia / Greek Thomas fragments: P.Oxy. 1, 654, and 655 preserve Greek sayings parallel to the Gospel of Thomas. They should be cross-indexed with Thomas sayings rather than counted as wholly separate prophecies where they are parallel witnesses.

G. INFANCY GOSPELS

143. Infancy Gospel of Thomas: stories about Jesus’ childhood and extraordinary powers; not a source of a substantial prophetic discourse by Jesus. Cite Infancy Thomas, chapters 1–19 (chapter numbering varies).

144. Protevangelium of James: focuses on Mary and Jesus’ birth, with angelic announcements and prophetic motifs, but not principally predictions spoken by Jesus. Cite Protevangelium of James, chapters 1–25.

H. PISTIS SOPHIA AND RELATED LATER REVELATION LITERATURE

145. Pistis Sophia presents extensive post-resurrection teachings attributed to Jesus concerning repentance, judgment, the fate of souls, cosmic powers, and the spiritual realms. Cite Pistis Sophia, books/chapters according to the translation used; chapter numbering differs among editions. Because it is a lengthy later revelation dialogue, an exhaustive chapter-by-chapter prophecy index should be made against a specified edition.

146. Questions of Bartholomew / Book of the Resurrection of Jesus Christ by Bartholomew: later revelation dialogues about cosmic and afterlife matters. They are relevant to the history of attributed revelations but cannot be treated as early, independent records of Jesus’ historical predictions. Cite by chapter/section in a specified edition.

PART V. EXTRA-CANONICAL SAYINGS AND EARLY CHRISTIAN AUTHORS (AGRAPHA)

“Agrapha” means sayings attributed to Jesus outside the canonical Gospels. Some are future-oriented, but many are not prophecies. The following are especially relevant to this catalogue.

147. “It is more blessed to give than to receive.” Acts 20:35. A saying attributed to the Lord, but not a prophecy.

148. A saying “by the word of the Lord” concerning the coming of the Lord and the resurrection of the dead. 1 Thessalonians 4:15–17. Paul presents this as a dominical tradition; compare canonical eschatological teaching. Whether the wording represents a direct quotation of Jesus is debated.

149. “In whatever circumstances I may find you, in them also will I judge you.” Justin Martyr, Dialogue with Trypho 47 (section numbering may vary by edition); also reported in later Christian sources. Future judgment saying; attribution uncertain.

150. “Be approved money-changers,” or “be skilled money-changers.” Clement of Alexandria, Stromateis 1.28.177; compare related patristic citations. It is a discernment maxim, not a prophecy.

151. “Ask for the great things, and the little things will be added to you.” Clement of Alexandria, Stromateis 1.24.158 (numbering varies by edition); compare Matthew 6:33 and Luke 12:31. Promise / variant, not a separate certain prophecy.

152. “Many will come in my name …” / warnings of false teachers and divisions attributed to Jesus in patristic literature. Justin Martyr, Dialogue with Trypho 35; compare the parallel tradition discussed in early Christian collections of agrapha. Treat as an extra-canonical variant of canonical warnings, not automatically an independent prophecy.

153. A saying about the day of the Lord coming “like a thief in the night” is attributed to Jesus by some later writers, but the phrase appears in 1 Thessalonians 5:2 and is likely a case of attribution or transfer from Pauline language. Compare Matthew 24:43–44; Luke 12:39–40. Do not count as an independent saying without qualification.

154. “No one who has not been tempted can inherit the kingdom of heaven.” Attributed by Tertullian and later writers; exact source and wording vary in collections of agrapha. Future kingdom claim, but authenticity is uncertain.

155. Oxyrhynchus Papyrus 840 contains a fragmentary warning that evildoers will suffer punishment and torment, followed by a dispute about ritual purity. P.Oxy. 840, fragment; no stable Gospel chapter numbering. The text is not necessarily a prophecy and survives in fragmentary form.

156. Oxyrhynchus Papyrus 1 contains sayings attributed to Jesus, including the image of people being spiritually unaware and a saying about a city on a hill; these overlap with the Gospel of Thomas and canonical sayings. P.Oxy. 1; compare Thomas 32 and Thomas 28, and Matthew 5:14 for the city-on-a-hill parallel. Do not double-count parallel sayings.

157. Oxyrhynchus Papyri 654 and 655 preserve Greek sayings parallel to Thomas; include them as textual witnesses to Thomas traditions rather than independent prophecies unless a distinct reading warrants it. P.Oxy. 654; P.Oxy. 655.

158. The Gospel of the Nazarenes’ expansion of the rich young ruler story emphasizes the future judgment / moral consequence of neglecting the poor. Fragment preserved by Jerome or other patristic witnesses; compare Matthew 19:16–24; Mark 10:17–25; Luke 18:18–25. This is an expanded canonical episode, not a distinct future prediction.

159. The saying “My mother, the Holy Spirit, took me by one of my hairs and carried me to Mount Tabor” is preserved as a saying from the Gospel of the Hebrews by Origen. Origen, Commentary on John 2.12 (numbering varies); not a prophecy.

160. “The world is a bridge; cross over it, but do not build your home there,” attributed to Jesus in later Islamic literature. This is a later attribution and should not be used as evidence for an early Christian prophecy.

PART VI. IMPORTANT NON-CANONICAL TEXTS THAT SHOULD NOT BE MISLABELED AS JESUS’ PROPHECIES

The following texts may contain eschatology, predictions, or revelatory material, but not all are direct sayings of Jesus: • Apocalypse of Adam (NHC V,5): revelations about future human history and a coming illuminator; not a straightforward Gospel discourse by Jesus. • Paraphrase of Shem (NHC VII,1): cosmological revelation. • Zostrianos (NHC VIII,1): visionary ascent. • Allogenes (NHC XI,3): revelation of transcendent realities. • Marsanes (NHC X): mystical / cosmological treatise. • The Three Steles of Seth (NHC VII,5): hymnic ascent, not a Jesus prophecy. • The Prayer of the Apostle Paul (NHC I,1): prayer, not a Jesus prophecy. • The Tripartite Tractate (NHC I,5): cosmology and salvation history, not a direct Jesus prediction. • The Treatise on the Resurrection (NHC I,4): a letter about resurrection, not a dialogue in which Jesus predicts events. • The Acts of Pilate / Gospel of Nicodemus: later narrative and legendary traditions; not a primary source for a coherent prophetic discourse by Jesus. • The Epistula Apostolorum (Letter of the Apostles): an early post-resurrection dialogue containing apocalyptic teaching; relevant to future-oriented sayings attributed to Jesus. Cite sections 16–27 in common editions for eschatological material, but numbering varies. • The Didache 16: early Christian teaching about the end, false prophets, tribulation, and the Lord’s coming. It is not a direct Gospel of Jesus and should be catalogued as a related early Christian apocalyptic tradition, not a prophecy spoken by Jesus.

PART VII. QUICK INDEX BY PREDICTED EVENT

Jesus’ betrayal: Matthew 26:20–25; Mark 14:17–21; Luke 22:21–23; John 13:18–30. Peter’s denial: Matthew 26:33–35; Mark 14:29–31; Luke 22:31–34; John 13:36–38. Jesus’ suffering and death: Matthew 16:21; 17:22–23; 20:17–19; Mark 8:31; 9:30–32; 10:32–34; Luke 9:22; 18:31–34. Resurrection: Matthew 16:21; 17:22–23; 20:17–19; 26:32; Mark 8:31; 9:30–32; 10:32–34; 14:28; Luke 9:22; 18:31–34; John 2:19–22. Jerusalem / Temple destruction: Matthew 24:1–2, 15–22; Mark 13:1–2, 14–20; Luke 19:41–44; 21:5–24. Persecution of disciples: Matthew 10:16–23; 24:9–13; Mark 13:9–13; Luke 21:12–19; John 15:18–25; 16:1–4. False messiahs / prophets: Matthew 24:4–5, 11, 23–26; Mark 13:5–6, 21–22; Luke 21:8. Wars / famines / earthquakes: Matthew 24:6–8; Mark 13:7–8; Luke 21:9–11. Mission to the nations: Matthew 24:14; 28:18–20; Luke 24:46–49; Acts 1:8. Cosmic signs / Son of Man: Matthew 24:29–31; Mark 13:24–27; Luke 21:25–28. Unknown day / watchfulness: Matthew 24:36–44; Mark 13:32–37; Luke 12:39–40; 21:34–36. Final judgment: Matthew 13:36–43, 47–50; 25:31–46; Luke 10:10–15; 13:22–30; John 5:25–29; 12:48. Resurrection of the dead: John 5:25–29; 6:39–40, 44, 54. Future of Peter: Luke 22:31–32; John 21:18–19. Future of the disciples: Matthew 19:28–29; Luke 22:28–30; John 14–16. Thomas’ eschatological sayings: Thomas 1, 18–21, 37, 51, 57, 65–66, 75, 111, 113. Nag Hammadi apocalyptic revelations: Apocryphon of James; Apocryphon of John; Apocalypse of Peter; First and Second Apocalypse of James; Letter of Peter to Philip; Dialogue of the Savior; Sophia of Jesus Christ; Second Treatise of the Great Seth. These are not all direct forecasts of historical events.

PART VIII. SCHOLARLY REFERENCES AND ONLINE TEXT COLLECTIONS

Primary text collections and translations: 1. James M. Robinson, general editor, The Nag Hammadi Library in English, 3rd ed. (San Francisco: HarperSanFrancisco, 1990). A standard English collection of Nag Hammadi tractates; titles and translations should be checked against newer critical editions. 2. Marvin Meyer, ed., The Nag Hammadi Scriptures: The Revised and Updated Translation of Sacred Gnostic Texts (New York: HarperOne, 2007). Useful modern translation collection. 3. Bentley Layton, ed., The Gnostic Scriptures: A New Translation with Annotations and Introductions (Garden City, NY: Doubleday, 1987; later editions exist). 4. Coptic Gnostic Library Online, Brill, scholarly editions of Nag Hammadi texts with introductions, Coptic text, and translations: https://scholarlyeditions.brill.com/cglo/ 5. Stephen J. Patterson, James M. Robinson, and Hans-Gebhard Bethge, The Fifth Gospel: The Gospel of Thomas Comes of Age (Harrisburg, PA: Trinity Press International, 1998) — useful for Thomas-related study. 6. The Gospel of Judas, critical editions and translations based on Codex Tchacos; see Rodolphe Kasser, Marvin Meyer, and Gregor Wurst, eds., The Gospel of Judas (Washington, DC: National Geographic, 2006), while consulting later scholarly reassessments. 7. J. K. Elliott, The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation (Oxford: Clarendon Press, 1993). Includes non-canonical Gospel literature and agrapha. 8. Wilhelm Schneemelcher, ed., New Testament Apocrypha, English translation edited by R. McL. Wilson, 2 vols. (Louisville: Westminster John Knox, 1991–1992). A standard reference collection. 9. The Oxford Handbook of Early Christian Apocrypha, ed. Andrew Gregory and Christopher Tuckett (Oxford University Press, 2015). Scholarly overview of non-canonical Jesus literature. 10. Stephen E. Robinson, “The Noncanonical Sayings of Jesus,” BYU Studies 36, no. 2. Online: https://byustudies.byu.edu/article/the-noncanonical-sayings-of-jesus 11. J. H. Ropes, Die Sprüche Jesu, die in den kanonischen Evangelien nicht überliefert sind (Leipzig, 1896), a critical study of agrapha. 12. Alfred Resch, Agrapha: Aussercanonische Evangelienfragmente (Leipzig, 1889; 2nd ed. 1906), an influential early collection that is broader and less critically selective than later scholarship. 13. The Oxford Academic chapter “Agrapha,” in J. K. Elliott, The Apocryphal New Testament (1993), pp. 26–30: https://doi.org/10.1093/0198261829.003.0002 14. Gnostic Society Library, Nag Hammadi texts: https://gnosis.org/naghamm/nhl.html. Convenient public access; for academic work, compare its text with scholarly editions. 15. New Testament Greek papyri P.Oxy. 1, 654, 655, and 840: consult the Oxyrhynchus Papyri editions and current scholarly studies for fragment-specific readings.

Methodological notes: • The canonical passages are the most systematically indexed section. Repeated parallel sayings are grouped rather than treated as independent prophecies. • Thomas is a sayings collection, and not all its future-oriented sayings are predictions of historical events. • Nag Hammadi tractate page-line citations follow common codex pagination, but exact line divisions and translations vary. Where a stable citation system is absent, title and episode are supplied instead of fabricated verse numbers. • Several apocryphal Gospels are known only from fragments or quotations in church fathers; citations should identify the surviving witness, not invent a chapter number. • Later texts such as Pistis Sophia are so extensive that a truly exhaustive index of every prediction requires selecting a specific critical edition and checking it chapter by chapter. • “Historical confidence” cannot be assigned objectively from the text alone. The fact that a text attributes a prediction to Jesus is a textual fact; whether the historical Jesus actually spoke it is a separate historical judgment.

END OF CATALOGUE