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Mark8:31–33

Christ’s Passion Foretold

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Mark 8:31–33 — Christ’s Passion Foretold. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

31

Then He began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests, and scribes, and that He must be killed and after three days rise again.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ērxato didaskein autous hoti ton Huion tou anthrōpou dei pathein polla kai apodokimasthēnai hypo tōn presbyterōn kai tōn archiereōn kai tōn grammateōn kai apoktanthēnai kai meta treis hēmeras anastēnai

Word by word30 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἤρξατοērxatoHe beganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Singular
archomai: to commence, to begin Aorist middle. Mark's "He began" is a hinge, not a filler: Pulpit sets it beside Matthew 16:21, "From that time began Jesus to show unto his disciples," that is, from the moment of the confession. Cambridge reads the question at Caesarea Philippi and Peter's answer as "alike preparatory" to this. The teaching of the cross starts only after the confession of the Christ.
διδάσκεινdidaskeinto teachG1321
√ διδάσκω — to teach (in the same broad application)VerbPresent Infinitive Active
didaskō: to teach Present infinitive, durative: not one announcement but a course of instruction, which is why Benson can list its repetitions (Matthew 17:22; 20:18; 26:2; Luke 22:15).
αὐτοὺςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ΥἱὸνHuionSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounAccusative Masculine Singular
huios: son Accusative, the subject of the infinitives that follow. The whole weight of the sentence rests on this title accepting those verbs.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀνθρώπουanthrōpouof ManG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Singular
anthrōpos: man, human being "The Son of Man" is the self-designation drawn from Daniel 7:13-14, where one like a son of man comes with the clouds and receives dominion. ⚙ The shock of the sentence is that this figure, whose Danielic portion is an everlasting kingdom, is the same figure over whom δεῖ is now spoken with suffering, rejection and death as its content. Note also that the same lexeme G444 returns at the end of the unit in 8:33, "the things of men": the Son of Man rebukes the mind of men.
δεῖdeimustG1163
√ δεῖ — also deon deh-on'VerbPresent Indicative Active3rd Person Singular
dei: it is necessary, it is binding The theological centre of the verse. Impersonal, present, and unexplained here; Gill locates its ground in God's determination and in the Scriptures, and Geneva draws the inference that the suffering was therefore neither unwilling nor uninformed. ⚙ It is worth saying what the word does not say: it does not say the Sanhedrin's guilt is unreal, only that their act falls inside a necessity they do not control.
παθεῖνpatheinsufferG3958
√ πάσχω — to experience a sensation or impression (usually painful)VerbAorist Infinitive Active
paschō: to suffer, to experience (usually painfully) Aorist infinitive, a single whole. The neuter plural πολλά after it leaves the content unenumerated; Gill fills it from the passion narrative (betrayed, bound, smitten, spit upon, buffeted, scourged), which is inference, not text.
πολλὰpollamany thingsG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Neuter Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀποδοκιμασθῆναιapodokimasthēnaibe rejectedG593
√ ἀποδοκιμάζω — to disapprove, iVerbAorist Infinitive Passive
apodokimazō: to reject after testing The rare verb (nine verses) that supplies this unit's strongest verbal links: Luke 17:25, and then the whole "stone which the builders rejected" chain at Mark 12:10, Matthew 21:42, Luke 20:17 and 1 Peter 2:4, 7. Its subject here is not the crowd but the official court.
ὑπὸhypobyG5259
√ ὑπό — under, iPreposition
τῶνtōntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
πρεσβυτέρωνpresbyterōneldersG4245
√ πρεσβύτερος — olderAdjectiveGenitive Masculine Plural
presbyteros: elder First of the three genitive plurals under ὑπό. Gill reads the three together as "the grand sanhedrim of the nation," that is, the one body competent to judge a prophet's claim.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀρχιερέωνarchiereōnchief priestsG749
√ ἀρχιερεύς — the high-priest (literally, of the Jews, typically, Christ)NounGenitive Masculine Plural
archiereus: chief priest, high priest The custodians of the sacrifice reject the sacrifice. ⚙ The irony is structural, not verbal: the office that exists to bring blood before God is the office that condemns Him whose blood is brought.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
γραμματέωνgrammateōnscribesG1122
√ γραμματεύς — scribe, town-clerkNounGenitive Masculine Plural
grammateus: scribe The professional copyists and expounders of the Law, third of the three bodies joined under the single preposition ὑπό. ⚙ The sequence is deliberate: the men with the authority of age, the men with the authority of the altar, and the men with the authority of the text. Gill's point cuts hardest against this last group, since the necessity Jesus announces is, on his reading, already written in the Scriptures they hold (Psalm 118:22; Isaiah 53), and they will reject Him by the very learning that should have recognised Him.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀποκτανθῆναιapoktanthēnai[that] He must be killedG615
√ ἀποκτείνω — to kill outrightVerbAorist Infinitive Passive
apokteinō: to kill outright Aorist infinitive passive. Mark's first plain naming of a violent death for Jesus, and, as Cambridge notes, the first time the future is spoken "distinctly" rather than in figure.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
μετὰmetaafterG3326
√ μετά — properly, denoting accompanimentPreposition
meta: after, with The preposition that generates the unit's oldest textual argument: Mark's μετὰ τρεῖς ἡμέρας against Matthew and Luke's "on the third day." Poole reports Grotius and Beza reading it as inclusive reckoning and appeals to Matthew 27:64, where the adversaries, hearing the same phrase, ask for a guard only until the third day.
τρεῖςtreisthreeG5140
√ τρεῖς — "three"AdjectiveAccusative Feminine Plural
ἡμέραςhēmerasdaysG2250
√ ἡμέρα — day, iNounAccusative Feminine Plural
hēmera: day Accusative of extent. The number is fixed before the event, which is what makes the resurrection in Mark a prediction and not a report.
ἀναστῆναιanastēnairise [again]G450
√ ἀνίστημι — to stand up (literal or figurative, transitive or intransitive)VerbAorist Infinitive Active
anistēmi: to stand up, to rise Active infinitive. ⚙ Against the two passives before it, the voice matters: the sentence ends with the Son of Man doing something rather than having something done to Him. Benson observes that Jesus spoke of the resurrection more publicly than of the death, and that the priests remembered the saying well enough to quote it to Pilate (Matthew 27:63).
32

He spoke this message quite frankly, and Peter took Him aside and began to rebuke Him.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai elalei ton logon parrēsia kai ho Petros proslabomenos auton ērxato epitiman autō

Word by word13 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐλάλειelaleiHe spokeG2980
√ λαλέω — to talk, iVerbImperfect Indicative Active3rd Person Singular
laleō: to talk, to utter Imperfect indicative active. Mark chooses the verb of plain utterance rather than a verb of proclaiming; the point is manner, not office.
τὸνton[this]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
λόγονlogonmessageG3056
√ λόγος — something said (including the thought)NounAccusative Masculine Singular
logos: something said, a saying The announcement of 8:31 is now a thing with edges, a logos that can be spoken openly and can be contradicted.
παρρησίᾳparrēsiaquite franklyG3954
√ παῤῥησία — all out-spokenness, iNounDative Feminine Singular
parrēsia: outspokenness, freedom of speech ⚙ The noun is built from pan (all) and rhēsis (speech): saying the whole of it. Ellicott makes this Mark's peculiar contribution and reads the disciples' shock as caused precisely by "the absence of any reticence in this announcement of apparent failure." Cambridge lists the earlier veiled intimations (John 1:29; 2:19; 3:12-16; Matthew 9:15; John 6:47-51) to show what has now ended: the enigmatic phase.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠέτροςPetrosPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounNominative Masculine Singular
Petros: a piece of rock Cambridge's stress falls on the identity: "The selfsame Peter" who had just confessed. The name given him for his confession stands over his contradiction.
προσλαβόμενοςproslabomenostook Him asideG4355
√ προσλαμβάνω — to take to oneself, iVerbAorist Participle MiddleNominative Masculine Singular
proslambanō: to take to oneself Aorist middle participle. Pulpit reads the gesture as taking hold of Him by the hand or robe to lead Him apart, and notes the motive Chrysostom and others assign: Peter would remonstrate privately, not in the hearing of the rest. Cambridge calls it earnest and loving remonstrance, which is the kindest available reading of a rebuke.
αὐτὸνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἤρξατοērxato[and] beganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Singular
archomai: to begin The same verb as 8:31: Jesus began to teach, Peter began to rebuke. ⚙ Mark sets the two beginnings side by side, and only one of them is allowed to continue.
ἐπιτιμᾶνepitimanto rebukeG2008
√ ἐπιτιμάω — to tax upon, iVerbPresent Infinitive Active
epitimaō: to rebuke, to censure Present infinitive: the rebuking is under way, not completed. The same verb comes back in 8:33 in the aorist, finished, with Jesus as its subject and Peter as its object. Mark uses ἐπιτιμάω elsewhere of silencing demons and stilling the sea; Peter is addressing his Lord in the tone reserved for what is out of order.
αὐτῷautōHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
Dative of the person rebuked, the ordinary construction with this verb.
33

But Jesus, turning and looking at His disciples, rebuked Peter and said, “Get behind Me, Satan! For you do not have in mind the things of God, but the things of men.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Ho de epistrapheis kai idōn autou tous mathētas epetimēsen Petrō kai legei Hypage opisō mou Satana hoti ou phroneis ta tou Theou alla ta tōn anthrōpōn

Word by word26 · parsed
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
δὲdeBut [Jesus]G1161
√ δέ — but, and, etcConjunction
ἐπιστραφεὶςepistrapheisturningG1994
√ ἐπιστρέφω — to revert (literally, figuratively or morally)VerbAorist Participle PassiveNominative Masculine Singular
epistrephō: to turn about, to revert Aorist passive participle, intransitive in sense. ⚙ Mark is the evangelist who records bodily motion, and here the motion carries the meaning: the turn that faces the disciples is also, on Pulpit's reading, the turn that puts the tempter behind.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδὼνidōnlooking atG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
horaō: to see, to attend to The look is deliberate and it is aimed past Peter. Cambridge makes the further observation that the Apostle who (on the old tradition behind Mark) restrained the Evangelist from recording what honoured him "suppresses the record neither of his own mistaken zeal, nor of the terrible rebuke it called forth."
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
μαθητὰςmathētasdisciplesG3101
√ μαθητής — a learner, iNounAccusative Masculine Plural
ἐπετίμησενepetimēsenrebukedG2008
√ ἐπιτιμάω — to tax upon, iVerbAorist Indicative Active3rd Person Singular
epitimaō: to rebuke Aorist indicative active: the answering, and decisive, use of the verb Peter had just begun to use on Jesus in 8:32. The grammar alone tells the story of the exchange: Peter's rebuking is a present infinitive that never finishes; Christ's is an aorist that does.
ΠέτρῳPetrōPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounDative Masculine Singular
Dative, matching the construction of 8:32; Peter is now in the case he had put his Master in.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγειlegeisaidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
legō: to lay forth, to say Present indicative ("says") inside a past narrative, Mark's vivid historic present, which brings the words into the reader's hearing.
ὝπαγεHypageGetG5217
√ ὑπάγω — to lead (oneself) under, iVerbPresent Imperative Active2nd Person Singular
hypagō: to lead oneself under, to go away Present imperative, second person singular. Not "depart from me" but "go, get behind." The Verifier records the same lexeme with Σατανᾶς at Matthew 4:10, the wilderness temptation, which is why Cambridge can say the Apostle "was adopting the very argument which the great Enemy had adopted there."
ὀπίσωopisōbehindG3694
√ ὀπίσω — to the back, iPreposition
opisō: to the back, behind ⚙ The word is not only dismissal. In Mark 8:34, the next verse, the crowd is called to come ὀπίσω Jesus, after Him. Peter is not being expelled; he is being put back into the one place a disciple may occupy, behind his Lord rather than in front of Him directing the way.
μουmouMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ΣατανᾶSatanaSatanG4567
√ Σατανᾶς — the accuser, iNounVocative Masculine Singular
Satanas: the accuser, the adversary Vocative. Poole's gloss is the restrained one: Peter "art a Satan; an adversary, to me, who came to fulfil the will of my Father." Pulpit's is the sharper: the rebuke "was aimed through him at the arch adversary who was addressing him through Peter." ⚙ The Gospel text itself says only that Jesus addressed Peter by that name; whether a second speaker stands behind Peter is inference, ancient and widely held, but inference.
ὅτιhotiForG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
The absolute negative οὐ, negating an indicative statement of fact, not a wish.
φρονεῖςphroneisyou do not have in mindG5426
√ φρονέω — to exercise the mind, iVerbPresent Indicative Active2nd Person Singular
phroneō: to exercise the mind, to be minded The pivot of the rebuke, and the one word in it that diagnoses rather than condemns. It names a settled orientation of mind, the same verb Paul uses for minding the things of the flesh against the things of the Spirit (Romans 8:5). Gill explains what Peter's mind was full of instead: "notions of a temporal kingdom, and of worldly honour and grandeur." Cambridge paraphrases the charge as thinking about these things "only from the ideas of men."
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
τοῦtouthingsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
theos: God Genitive under a neuter plural article: "the things of God," His purposes and counsels. Gill defines them as "things which were according to the will of God, as the sufferings of Christ were," declared beforehand in Scripture (he points to Isaiah 53).
ἀλλὰallabutG235
√ ἀλλά — properly, other things, iConjunction
The strong adversative ἀλλά: not a difference of degree between the two mindsets but an exclusion.
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
τῶνtōnthingsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀνθρώπωνanthrōpōnof menG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Plural
anthrōpos: man The same lexeme as "Son of Man" in 8:31, closing the unit on the word it opened with. ⚙ The Son of Man is rebuking the things of men. Henry states the principle without ornament: the wisdom of man is folly when it pretends to limit the Divine counsels.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

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AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The necessity that governs four verbs — 8:31

Everything in the announcement hangs on one impersonal present: δεῖ, "it is necessary." Four aorist infinitives follow it without a second modal, so the whole future is one fact: to suffer, to be rejected, to be killed, to stand up again. Gill supplies the ground the verse leaves unstated, that these things must be "because it was so determined by God, and foretold in the Scriptures," and Geneva draws the consequence in a single line: all that Christ suffered He suffered neither unwillingly nor unawares. Cambridge presses the point about Jesus' own knowledge, that clear and full before His eyes lay the sufferings, the agents, the form, the place and the issue. Note what the grammar does with agency. The middle two infinitives are passive (ἀποδοκιμασθῆναι, ἀποκτανθῆναι): He is assayed and found wanting by a court, and He is put to death. The last is active (ἀναστῆναι): He stands up. ⚙ The necessity does not make Him a victim of it; it is the shape of what He has come to do, and the sentence ends with Him on His feet.

ii. Openness, and the offence it caused — 8:32

Mark alone adds that He was speaking the word παρρησίᾳ, with all-outspokenness. Cambridge guards the sense: not publicly, but plainly, "pleinli" in Wyclif, without disguise; Benson agrees, "plainly, namely to the apostles," and notes that this prediction was never given to the multitude. Barnes puts it as boldness without parable or figure, "so that there could be no possibility of misunderstanding him." Ellicott names this as one of the two things peculiar to Mark and draws the right inference: it was the absence of any reticence in announcing what looked like failure that startled the disciples. Cambridge lists what had gone before to measure the change, the Lamb of God at John 1:29, the temple raised in three days at John 2:19, the lifted-up Son of Man at John 3:14, the Bridegroom taken away at Matthew 9:15, the flesh given for the life of the world at John 6:51: all veiled. Now nothing is veiled, and Peter takes Him by the arm. Pulpit reads προσλαβόμενος as taking hold of Him to lead Him apart, with Chrysostom, so that the remonstrance might be private and familiar; Cambridge calls it earnest and loving. Poole's verdict is more exact: Peter's confession had outrun his understanding, for had he known these things "he would have seen a necessity of Christ's dying and resurrection."

iii. The turn, the look, and the name — 8:33

Pulpit hears a sudden movement in ἐπιστραφεὶς and a keen searching look; Ellicott's second Markan peculiarity is that the look falls not on Peter only but on the whole company, which tells us the rebuke is corrective teaching for all twelve and not a private reprimand. Then the name. Poole takes it at its plainest, that Peter in preferring his own desires "art a Satan; an adversary, to me"; Gill marks the severity by observing that this is a phrase Jesus never used but to the devil himself at Matthew 4:10; Cambridge says the Apostle was adopting the very argument the great Enemy had adopted in the wilderness; Pulpit goes furthest, that the rebuke was aimed through Peter at the arch adversary addressing him through Peter. ⚙ That last step is inference, ancient and nearly unanimous, and worth marking as inference: the text records an address to Peter. What the text does state is the diagnosis, οὐ φρονεῖς, you are not minding the things of God. Cambridge shows how the old "savourest not" reached English through the Vulgate's sapere; Poole insists it means not total ignorance but the want of due regard; Gill names the content of the wrong mind, a temporal kingdom and worldly honour. Geneva compresses the whole: none are more mad than they that are wise without the word of God. Henry, plainer still: the wisdom of man is folly when it pretends to limit the Divine counsels.

iv. Behind, which is also the place of a disciple — 8:33 with 8:34

⚙ One observation the printed commentaries in this brief do not make, offered as the tool's own and testable against the Greek: ὀπίσω μου, "behind me," is the same phrase Mark puts in Jesus' mouth in the very next verse, where anyone who would come after Him (ὀπίσω μου) must take up his cross. Peter is not sent away; he is sent back to his place. The man who took hold of his Lord to lead Him apart had, for a moment, got in front. The rebuke restores the order that discipleship requires: the Son of Man goes first, toward the thing that δεῖ has fixed, and the disciple follows behind.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Fallible, offered to be tested. Read the unit by its two occurrences of G444, ἄνθρωπος. It opens with the Son of Man and closes with the things of men, and between them stands one word of necessity. Peter's error is not that he loved his Master too much; Cambridge is right that the remonstrance was earnest and loving. His error is a mind (φρονεῖς) set on a kingdom that costs nothing, and the tragedy is that this mind is the natural one: it is what "the things of men" means. The rebuke is therefore not chiefly about Peter's temperament but about two accounts of how God saves, one of which has no cross in it. That is why the same voice that named him Rock names him Adversary within a few verses: the confession was true and his understanding of it was not, and a true confession held with a wrong mind will work against the very Christ it confesses. Two guards on this reading. First, it does not make Peter the devil; the Gospel says Jesus addressed him by that name, and the ancient step to a second speaker standing behind him (Pulpit, Cambridge, Gill) is inference we should hold as inference. Second, the necessity that binds the Son of Man does not excuse the court that rejects Him; Mark puts the agents in the sentence by name, elders, chief priests, scribes. Both stand: the rejection is theirs, and it is inside a purpose that is God's.

Not Scripture, a reading offered to be tested: Peter was not driven off, he was put back behind, which is the only place from which anyone follows.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The synoptic form of the saying: suffer, be rejected, be killed, rise verbal / quotation: confirmed

Luke preserves the same announcement twice, once as the parallel here (Luke 9:22) and once in compressed form in the eschatological discourse, "first He must suffer many things and be rejected by this generation" (Luke 17:25). The Verifier confirms the shared vocabulary in both places, including the rare ἀποδοκιμάζω, and Luke 17:25 also shares the governing impersonal δεῖ. Benson lists the repetitions of the prediction across the Gospels and observes that, apart from Luke 17:25, it was never given to any but the twelve.

Luke 9:22 · Luke 17:25 · Matthew 16:21

basis: Verifier: shared Greek lexemes with Luke 17:25, G593 ἀποδοκιμάζω (in 9 vv, rare), G3958 πάσχω (in 41 vv), G1163 δεῖ (in 101 vv); with Luke 9:22, G3958 πάσχω, G749 ἀρχιερεύς (in 119 vv), G2250 ἡμέρα (in 368 vv); with Matthew 16:21, G749, G756 ἄρχομαι (in 84 vv), G2250. All three are Greek to Greek; the rare G593 carries the link.

Rejected after testing: the assayer's verb and the builders' stone verbal / quotation: confirmed

ἀποδοκιμάζω stands in only nine verses of the New Testament, and five of them are the citation chain of Psalm 118:22: Jesus' own use at Mark 12:10 and its parallels (Matthew 21:42; Luke 20:17), and Peter's at 1 Peter 2:4, 7, where the stone rejected by men is chosen and precious with God. ⚙ It is worth noticing that the apostle who here rebukes the announcement of rejection is the apostle who later builds a doctrine of the church on the word for it.

Mark 12:10 · Matthew 21:42 · Luke 20:17 · 1 Peter 2:4 · 1 Peter 2:7

basis: Verifier: shared Greek lexeme G593 ἀποδοκιμάζω (in 9 vv, rare) at each of these references; New Testament to New Testament throughout, so the shared Strong's number is a real verbal link.

"The stone which the builders rejected": the Psalm behind the verb structural / thematic: confirmed

Gill reads the elders, chief priests and scribes of 8:31 as "the builders that were prophesied of" in Psalm 118:22, and Jesus Himself makes the identification explicit later in this Gospel at Mark 12:10. Here in 8:31, however, no psalm is quoted and no formula of citation appears; the connection runs through the Septuagint's use of ἀπεδοκίμασαν in that verse and through the fact that Mark names builders' work (a court's official verdict) as the mode of rejection.

Psalm 118:22 · Mark 12:10

basis: Cross-Testament (Hebrew to Greek), so no shared Strong's number is possible and no verbal tier may be claimed. Basis: the shared motif of official rejection, attested in this unit by Gill, and made explicit by Jesus at Mark 12:10, which the Verifier does link to 8:31 by G593 ἀποδοκιμάζω (in 9 vv).

Peter's remonstrance and Christ's answer, in Matthew's telling verbal / quotation: confirmed

Matthew 16:22-23 is the same scene with the words of Peter preserved, "Mercy on thee, Lord: this shall never be unto thee," which Pulpit quotes here. The Verifier records the shared rare verb προσλαμβάνω (Peter's taking Him aside) in the first verse and the shared ὑπάγω and Πέτρος in the second, together with the verb of rebuking.

Matthew 16:22 · Matthew 16:23

basis: Verifier: with Matthew 16:22, G4355 προσλαμβάνω (in 11 vv, rare), G2008 ἐπιτιμάω (in 29 vv), G756 ἄρχομαι (in 84 vv); with Matthew 16:23, G4074 Πέτρος (in 150 vv), G5217 ὑπάγω (in 75 vv). Greek to Greek parallel accounts.

"Get behind Me, Satan" and the wilderness structural / thematic: confirmed

Cambridge and Gill and Pulpit all send the reader to Matthew 4:10, where the same imperative and the same vocative are addressed to the tempter. A direct Verifier check of the pair returns shared lexemes G4567 Σατανᾶς and G5217 ὑπάγω, which is a real overlap of vocabulary but not a rare one, so this is recorded as a pattern repeated, not a quotation. Mark's own wording adds ὀπίσω μου, which Matthew 4:10 does not have.

Matthew 4:10 · Matthew 16:23

basis: Verifier pair check on Mark 8:33 / Matthew 4:10 returned tier structural / thematic with shared lexemes G4567 Σατανᾶς (in 33 vv) and G5217 ὑπάγω (in 75 vv). Neither is rare and the wording is not identical (Mark adds ὀπίσω μου), so no quotation is claimed.

The Son of Man who receives a kingdom, and the Servant who is despised typological

The title Jesus uses of Himself is Daniel's: one like a son of man comes with the clouds of heaven and is given dominion, glory and a kingdom that shall not pass away (Daniel 7:13-14). The content He puts under it is Isaiah's: despised and rejected of men, numbered with the transgressors, and it pleased the LORD to bruise Him (Isaiah 53:3, 12). Gill appeals directly to Isaiah 53 when explaining what "the things of God" are that Peter fails to mind. ⚙ The unit's shock is the welding of the two figures in one sentence.

Daniel 7:13-14 · Isaiah 53:3 · Isaiah 53:12

basis: Cross-Testament (Aramaic and Hebrew to Greek): no shared Strong's number is computable, so no verbal tier is possible. Figural link only: the self-designation Son of Man from Daniel 7 filled with the Servant's rejection from Isaiah 53, an ancient and widely held reading, cited in this unit by Gill (Isaiah 53) at 8:33.

"After three days": the reckoning, and the texts often placed behind it flagged: verify source

Mark's μετὰ τρεῖς ἡμέρας against Matthew and Luke's "on the third day" is an old difficulty, and this brief carries three attempts at it: Poole (with Grotius and Beza, reading the phrase inclusively and appealing to Matthew 27:64), Gill (the third day being come, citing the Syriac, Arabic, Persic and Ethiopic), and Pulpit (the day of death counting for one, the day of resurrection for another). Interpreters have often placed Hosea 6:2 ("on the third day he will raise us up") and Psalm 16:10 behind the three-day pattern. ⚙ That placement is flagged here rather than asserted: neither text is quoted in this unit, no formula of citation appears, and while Psalm 16:10 is expressly applied to the resurrection in Acts 2:27 and 13:35, the appeal to Hosea 6:2 as the source of "on the third day according to the Scriptures" is contested among sober interpreters.

Hosea 6:2 · Psalm 16:10 · Matthew 27:63

basis: No shared Strong's number is possible across Testaments and no citation formula appears in Mark 8:31; the link to Hosea 6:2 is a traditional but disputed identification of the Scripture behind the three-day pattern. Matthew 27:63 is included on Benson's and Poole's ground that the priests quote Mark's own phrase back to Pilate; that is a Greek to Greek internal link and the securest part of this thread.

The adversary who stands to oppose, and the thoughts that are not God's typological

The name Jesus uses is a Hebrew office before it is a proper name: ha-satan, the adversary who presents himself among the sons of God (Job 1:6-12) and who stands at the right hand of Joshua the high priest to resist him, and is rebuked by the LORD (Zechariah 3:1-2). Poole's gloss on Peter, "art a Satan; an adversary, to me," sits exactly on that older sense. The diagnosis that follows, that Peter minds the things of men and not of God, stands in the same line as Isaiah 55:8-9, "my thoughts are not your thoughts."

Job 1:6-12 · Zechariah 3:1-2 · Isaiah 55:8-9

basis: Cross-Testament (Hebrew to Greek): no shared Strong's number is computable, so no verbal tier may be claimed. Figural and lexical-background link only: the Hebrew noun satan as adversary/accuser lies behind the Greek vocative Σατανᾶ, and Isaiah 55:8-9 supplies the divine/human contrast that οὐ φρονεῖς τὰ τοῦ Θεοῦ states. No quotation is claimed.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Son of Man under a necessity He Himself imposed ancient/widely-held

The impersonal δεῖ is the doctrine of this unit in one syllable. Gill grounds it in God's determination and in the Scriptures; Geneva states the corollary that Christ suffered "not unwillingly, neither as being unaware, but foreknowing it and willingly"; Cambridge says the whole history lay clear and full before His eyes, the agents, the form, the place, the issue. Pulpit sets the two great articles side by side, the divinity and humanity of Christ, and the cross and passion by which He redeemed the world, and argues that the disciples had to be taught the first before they could bear the second, lest seeing Him put to death they should doubt His Godhead. ⚙ Hence the ordering in Mark: the confession at Caesarea Philippi first, then the passion teaching. And hence the final active infinitive, ἀναστῆναι: the necessity does not end in a grave.

Mark 8:31 · Daniel 7:13-14 · Isaiah 53:10-12

The rejected stone ancient/widely-held

Gill identifies the elders, chief priests and scribes with the builders of Psalm 118:22, and the rare verb Mark uses, ἀποδοκιμασθῆναι, is the verb of that psalm's rejection as the New Testament cites it. Jesus makes the identification Himself at Mark 12:10 and Peter takes it up at 1 Peter 2:4-7, where the stone the builders threw out is chosen and precious with God and becomes the head of the corner. The line from 8:31 to Mark 12 to 1 Peter 2 is one word long and it carries the whole redemptive-historical reversal: the official verdict that He is unfit is the means by which He is set at the head.

Psalm 118:22 · Mark 12:10 · 1 Peter 2:4-7

The temptation returning by a friend's mouth ancient/widely-held

Pulpit reads this scene as the wilderness renewed: "The visions of worldly glory again floated before him. The crown without the cross was again held out to him," and so the rebuke is aimed through Peter at the adversary. Cambridge says the same, that Peter was adopting the very argument the great Enemy had adopted; Gill notes the phrase is one Jesus used to no one but the devil. ⚙ Two things should be held together honestly. Mark records an address to Peter and nothing about a second speaker, so the step to the tempter is inference, however ancient. But the inference has a real basis in the text: the offer is identical in substance, a kingdom without a cross, and the answer is identical in form, ὕπαγε Σατανᾶ. That Christ refused the same offer twice, once from the enemy and once from the friend who loved Him, is the measure of how fixed the δεῖ was.

Mark 8:33 · Matthew 4:8-10 · Hebrews 12:2

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text: BSB (CC0) with the Berean interlinear and Strong's numbering; all parses, glosses and lexeme frequencies above are taken from that apparatus and from the Verifier, not from the machine layer. Commentary is quoted verbatim from public-domain editions named by tag.

What is uncertain in this unit, stated plainly. (1) μετὰ τρεῖς ἡμέρας in 8:31 differs from "on the third day" in the Matthean and Lukan parallels; the brief carries three harmonisations (Poole with Grotius and Beza, Gill with the versional evidence, Pulpit with inclusive counting) and this synthesis reports them without adjudicating. (2) The step from "Jesus addressed Peter as Satan" to "Jesus addressed the tempter through Peter" is an inference, held by Pulpit, Cambridge and Gill and very widely elsewhere, and is marked as inference wherever it appears here. (3) The identification of the rejecters with the builders of Psalm 118:22 is Gill's here and is licensed by Mark 12:10, but no psalm is quoted in 8:31 itself. (4) The Hosea 6:2 background to "after three days" is flagged, not claimed. (5) JFB and Barnes and Ellicott refer the reader to their notes on Matthew 16:13-28 for the exposition proper, so their contribution at this passage is thin by their own direction; Ellicott's two observations peculiar to Mark are used because they are made here. (6) Cambridge's remark about Peter restraining the Evangelist rests on the ancient tradition that Mark wrote from Peter's preaching; that tradition is early and well attested, but it is tradition.

The ⚙ layer throughout (literal renderings, divergences, notes marked with the gear, the sola reading, thread bodies and tier judgements) is machine synthesis and fallible. It is offered to be tested against the Word, which is not.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)