The Fallible Study Bible

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Mark9:30–32

The Second Prediction of the Passion

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Mark 9:30–32 — The Second Prediction of the Passion. 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.

30

Going on from there, they passed through Galilee. But Jesus did not want anyone to know,

Berean Standard Bible · CC0

Greek — tap a word ↓

exelthontes Kakeithen pareporeuonto dia tēs Galilaias kai ouk ēthelen hina tis gnoi

Word by word12 · parsed
ἐξελθόντεςexelthontesGoing onG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Plural
ΚἀκεῖθενKakeithenfrom thereG2547
√ κἀκεῖθεν — likewise from that place (or time)Conjunction
kakeithen: likewise from that place (or time) A fused καί plus ἐκεῖθεν. Rare in the Gospels and largely an Acts word (the Verifier finds it in only 10 verses, seven of them in Acts), so it reads here as an itinerary marker: a stage of travel is being closed off.
παρεπορεύοντοpareporeuontothey passedG3899
√ παραπορεύομαι — to travel nearVerbImperfect Indicative Middle or Passive3rd Person Plural
paraporeuomai: to travel near The unit's rarest verb (5 verses in the whole New Testament). Its other Markan uses are the disciples going through the grainfields and the pair walking past the withered fig tree, and in Mark 15:29 and Matthew 27:39 it is what those who pass by the cross are doing. Cambridge lists exactly these occurrences and concludes that here it means avoiding the populous roads. The imperfect keeps the journey in motion under the whole of the following teaching.
διὰdiathroughG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ΓαλιλαίαςGalilaiasGalileeG1056
√ Γαλιλαία — Galilæa (iNounGenitive Feminine Singular
Galilaia: Galilee Genitive after διά, the territory traversed rather than a destination. Cambridge notes this was the last passage through the scene of so much of the public ministry; Pulpit traces the route down toward Capernaum.
καὶkaiButG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ou: the absolute negative Negates ἤθελεν, not the ἵνα clause: he was unwilling that they know, rather than willing that they not know. The interlinear's gloss field for this word carries a placeholder rather than a gloss in the source data.
ἤθελενēthelen[Jesus] did not wantG2309
√ θέλω — to determine (as an active option from subjective impulseVerbImperfect Indicative Active3rd Person Singular
thelō: to determine (as an active option from subjective impulse) Strong's root sense is decision, not preference. In the imperfect this is a will held continuously across the journey. Ellicott ties it to the shrinking from publicity he traces back to the feeding of the four thousand; JFB reads it instead as method, privacy sought so that the announcement could be repeated until it was familiar. Both are in the brief, and they are not the same explanation.
ἵναhinaG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
τιςtisanyoneG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
γνοῖgnoito knowG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbAorist Subjunctive Active3rd Person Singular
ginōskō: to know (absolutely) in a great variety of applications The verb of the unit's irony. Jesus wills that no outsider should come to know, and by v. 32 it is the insiders who do not know (ἠγνόουν). The concealment succeeds and the instruction does not.
31

because He was teaching His disciples. He told them, “The Son of Man will be delivered into the hands of men. They will kill Him, and after three days He will rise.”

Berean Standard Bible · CC0

Greek — tap a word ↓

gar edidasken autou tous mathētas kai elegen autois hoti Ho Huios tou anthrōpou paradidotai eis cheiras anthrōpōn kai apoktenousin auton kai apoktantheis meta treis hēmeras anastēsetai

Word by word26 · parsed
γὰρgarbecauseG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ἐδίδασκενedidaskenHe was teachingG1321
√ διδάσκω — to teach (in the same broad application)VerbImperfect Indicative Active3rd Person Singular
didaskō: to teach (in the same broad application) Imperfect: he was teaching, habitually. Cambridge draws exactly this from the tense, that the constant subject of the private teaching now was the approaching suffering, death and resurrection. The secrecy of v. 30 exists to make room for this syllabus.
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
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔλεγενelegenHe toldG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
epō: to speak or say (by word or writing) A second imperfect beside ἐδίδασκεν: he kept saying it. Benson records from Luke that the saying was prefaced with a command to let it sink into their ears.
αὐτοῖςautoisthemG846
√ 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 Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ὉHoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱὸςHuiosSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
huios: a son, used very widely of immediate, remote or figuratively, kinship With the article and the following genitive this is the fixed self-designation, not a description. The nominative places him as the grammatical subject of a verb he does not perform, which is the whole shape of the passion as Mark tells it.
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 Genitive of the title. The lexicon line for G444 in our source is corrupted (it prints a fragment of an etymology instead of a gloss), which we record rather than repair; the parse and the surface form are sound.
παραδίδοταιparadidotaiwill be deliveredG3860
√ παραδίδωμι — to surrender, iVerbPresent Indicative Middle or Passive3rd Person Singular
paradidōmi: to surrender, to hand over The technical verb of betrayal, arrest and judicial transfer, here in the present indicative of an event still future. Gill notes that some copies and the Persic read "sinful men" and that the handing over runs through Judas, the Jewish authorities and Pilate, yet according to the will of God and with Christ's own consent. Barnes presses further, that the handing over is for atonement. The grammar itself says less than either: it names no agent.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
χεῖραςcheiras[the] handsG5495
√ χείρ — the hand (literally or figuratively (power)NounAccusative Feminine Plural
cheir: the hand (literally or figuratively, power) Anarthrous and plural. In Scripture the hand is the idiom of power and disposal, so "into hands of men" is a transfer of jurisdiction, not merely of custody.
ἀνθρώπωνanthrōpōnof menG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Plural
anthrōpos: man, human being The same word as the title, now plural and indefinite. Henry puts the sting of it plainly: had he been delivered into the hands of devils it would not be so strange, but that men should treat so the Son of man who came to redeem them is the wonder.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀποκτενοῦσινapoktenousinThey will killG615
√ ἀποκτείνω — to kill outrightVerbFuture Indicative Active3rd Person Plural
apokteinō: to kill outright Future indicative active, with an unnamed "they" for subject. Pulpit observes that this is a stronger form of κτείνω. Against the agentless παραδίδοται, this is the one clause in the prediction with a human subject doing a human act.
αὐτόνautonHimG846
√ 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
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀποκτανθεὶςapoktantheisG615
√ ἀποκτείνω — to kill outrightVerbAorist Participle PassiveNominative Masculine Singular
apokteinō: to kill outright (Aorist Passive Participle) The same lexeme as word 18, now turned on him: not "they will kill" but "having been killed." The interlinear leaves its gloss blank and BSB gives it no separate rendering, so an English reader passes from the killing straight to the rising and never meets the participle that stands between them. Grammatically the resurrection is predicated of a dead man, which is why Gill can note that the Persic version fills the gap here with burial.
μετὰmetaafterG3326
√ μετά — properly, denoting accompanimentPreposition
τρεῖςtreisthreeG5140
√ τρεῖς — "three"AdjectiveAccusative Feminine Plural
treis: three With μετὰ and the accusative ἡμέρας: "after three days." The commentators in this brief (Gill, Geneva, JFB, Poole) all quote "the third day" instead, which is the reading of the text they used; Poole argues explicitly that the two phrases explain each other. Our interlinear reads μετὰ τρεῖς ἡμέρας, and we leave the difference standing rather than choosing for the reader.
ἡμέραςhēmerasdaysG2250
√ ἡμέρα — day, iNounAccusative Feminine Plural
ἀναστήσεταιanastēsetaiHe will riseG450
√ ἀνίστημι — to stand up (literal or figurative, transitive or intransitive)VerbFuture Indicative Middle3rd Person Singular
anistēmi: to stand up (literal or figurative, transitive or intransitive) Every prediction in Mark ends here. Henry notes that when Christ spoke of his death he always spoke of his resurrection, which took the reproach from him and should have taken the grief from them; Gill says he always takes care to mention it for their comfort. It did not comfort them (v. 32).
32

But they did not understand this statement, and they were afraid to ask Him about it.

Berean Standard Bible · CC0

Greek — tap a word ↓

de hoi ēgnooun to rhēma kai ephobounto eperōtēsai auton

Word by word9 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
de: but, and The adversative that turns the unit. Everything before it is his willing, his teaching, his saying; everything after it is their not knowing and their fear.
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἠγνόουνēgnoounthey did not understandG50
√ ἀγνοέω — not to know (through lack of information or intelligence)VerbImperfect Indicative Active3rd Person Plural
agnoeō: not to know (through lack of information or intelligence) Relatively uncommon (21 verses). Ellicott notes that Matthew lacks this clause and Luke has it, and reads it as a continuation of the perplexity already recorded at Mark 9:10. Benson lists what exactly they could not fit together: a Messiah who abides forever, who delivers others from the destroyer, falling under the stroke himself. Gill weighs whether the failure attaches to the whole saying or only to the resurrection clause and leaves it open.
τὸtothisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ῥῆμαrhēmastatementG4487
√ ῥῆμα — an utterance (individually, collectively or specially),NounAccusative Neuter Singular
rhēma: an utterance (individually, collectively or specially) Accusative singular with the article: the one saying, treated as a single object of incomprehension. Pulpit's reading is that they inclined toward a figurative sense because the literal one was unbearable.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐφοβοῦντοephobountothey were afraidG5399
√ φοβέω — to frighten, iVerbImperfect Indicative Middle or Passive3rd Person Plural
phobeō: to frighten, to be afraid JFB names the object of the fear precisely: not the passion itself but the rebuke, they were afraid of laying themselves open by asking. Henry generalizes it into a proverb, that many remain ignorant because they are ashamed to inquire. Both are in the brief; the Greek names only the fear and its direction.
ἐπερωτῆσαιeperōtēsaito askG1905
√ ἐπερωτάω — to ask for, iVerbAorist Infinitive Active
eperōtaō: to ask for, to interrogate The compound is the verb of putting a question to someone with standing to answer. They had the teacher, the private road and the explicit invitation of v. 31, and the aorist infinitive marks the single act they declined.
αὐτὸνautonHim [about it]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

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

synthesis · verify

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

i. The road chosen for its emptiness — Mark 9:30

⚙ The unit opens with a verb of avoidance. παρεπορεύοντο (G3899) is the rarest word here, five occurrences in the New Testament, and the lexicon's own gloss is "to travel near": to go alongside rather than into. Cambridge, listing those five occurrences, concludes that Jesus and the apostles sought bye-paths among the hills where he would meet few and be little known, and Benson says the same of the route, not through the cities but by them, in the most private ways. Pulpit traces the line from Caesarea Philippi across the Jordan and down through Galilee toward Capernaum. On the reason for the secrecy the brief's voices divide, and we do not merge them: Ellicott reads it as the continued shrinking from publicity that had marked the ministry since the feeding of the four thousand; JFB reads it as method, privacy sought precisely so the shocking announcement could be repeated and made familiar by little and little; Gill and Benson read it as the protection of an uninterrupted conversation. The grammar supports the last two more directly than the first, since the imperfect ἤθελεν is a will sustained across the whole road and v. 31 opens with γάρ, giving the teaching as its reason.

ii. The sentence with no agent in it — Mark 9:31

⚙ The prediction is built out of four verbs whose voices do the theology. παραδίδοται is present indicative and middle-or-passive: not "will be delivered" but "is being handed over," with no agent named. JFB catches the tense (how near at hand He would have them consider it) and cites Bengel that steps were already in course of being taken; Pulpit says the whole is present to his mind as though it were now taking place; Poole, from an older angle, says he was already delivered in the sure counsel of God, since what God has revealed is spoken of as done. Then the one clause with a human subject: ἀποκτενοῦσιν, they will kill him, which Pulpit notes is the stronger form of κτείνω. Then ἀποκτανθεὶς, aorist passive, which BSB does not separately render and the interlinear leaves unglossed: he is spoken of as a man already killed. Only at the end does he become the subject of his own verb, ἀναστήσεται, literally, as Pulpit renders it, he shall stand up. Across it all one lexeme runs twice, G444: the Son of the man into the hands of men. JFB calls that antithesis remarkable and notes that all three Evangelists keep it. Barnes reads the purpose into the verb (given to men to make an atonement); we record that as his reading, since the Greek states the transfer and withholds both the agent and the purpose. Cambridge draws from the imperfect ἐδίδασκεν that this had now become the constant subject of the private teaching, and Geneva takes the pastoral point, that Christ forewarns with great diligence so that we should not be discouraged by sudden calamities.

iii. What the disciples did not do — Mark 9:32

⚙ Two imperfects close the unit and neither resolves: ἠγνόουν, they kept not knowing, and ἐφοβοῦντο, they kept being afraid. Between them stands one aorist infinitive, ἐπερωτῆσαι, the single question never put. Ellicott notes that Matthew omits this clause and Luke preserves it, and connects it to the perplexity already recorded at Mark 9:10. Benson lays out the specific impossibility: they could not reconcile his death, nor therefore his resurrection which presupposed it, with a Messiah who abides forever and delivers others from the destroyer. Cambridge is blunter, that his words about a violent death contradicted all their expectations, and adds Matthew's note that they were exceeding sorry. On the fear itself the brief gives two readings. JFB and Gill make it fear of rebuke: they had lately been corrected for unbelief and Peter had been severely reprimanded for expostulating about these same things, so they were afraid of laying themselves open by asking. Henry turns it into a rule, that many remain ignorant because they are ashamed to inquire. Pulpit offers a third, that they half preferred not to know, and inclined to take his words figuratively because the literal sense was what they least wished. The text itself names only the fear and its direction: him.

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

⚙ Under Sola Scriptura, offered to be tested and not to be believed on our say-so: the irony of this unit is lexical and exact. In v. 30 Jesus wills that no one should come to know (γνοῖ, G1097), and the concealment works. In v. 32 the people who do not know (ἠγνόουν, G50) are the twelve, and the concealment is not what kept them out. He hid the journey from Galilee and opened the meaning to them, and they took the one and could not take the other. We would put the weight there rather than on their timidity. Mark does not say they lacked information; he says they had the utterance (τὸ ῥῆμα) and would not put the question to the only person present who could answer it. The verbs also draw a shape that the English smooths away: the Son of Man is the grammatical subject of a passive handing over with no agent stated, then the object of a plural human killing, then a man already killed, and only in the last word of the prediction the subject of his own verb, he will stand up. That sequence, subject to object to corpse to subject, is the passion in miniature, and it is the reason the resurrection clause is never omitted (Henry and Gill both note that Christ never spoke of his death without it). The one sentence we offer as ours, not as Scripture and not as a verse, is the pullquote below; test it against the text and discard it if it will not hold.

He hid the road and not the meaning, and they kept the secret they were never given while losing the word they were.

⚙

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 verb that walks by: from the hill paths to the cross verbal / quotation: confirmed

⚙ παραπορεύομαι (G3899) is the unit's rare word, and Cambridge does the work for us by listing its occurrences: the disciples passing through the cornfields, the walk past the withered fig tree, and those who passed by and reviled our Lord upon the cross. The Verifier confirms the shared lexeme with Mark 2:23, Mark 11:20, Mark 15:29 and Matthew 27:39. The same verb that here describes Jesus making his way quietly toward Jerusalem describes, at the end, the men who make their way past his cross. We claim no wordplay by the author and no quotation; we claim the vocabulary overlap the Verifier computed, and note that a reader who follows this one word through Mark walks the road with him and then past him. One correction for honesty: Cambridge prints the reference as Mark 15:19, while the Verifier's computed match is Mark 15:29.

Mark 2:23 · Mark 11:20 · Mark 15:29 · Matthew 27:39

basis: Verifier: shared Greek lexeme G3899 παραπορεύομαι, rare (in 5 vv), with Mark 2:23, Mark 11:20, Mark 15:29 and Matthew 27:39. The rarity carries the verbal tier; no quotation or citation is claimed, and all refs lie within the New Testament.

The second telling: Mark 8:31 said again on an emptier road structural / thematic: confirmed

⚙ This is the second of Mark's passion predictions, and Gill says so plainly, that Christ taught them here what he had suggested to them a little before, pointing back to Mark 8:31. The Verifier records the overlap: υἱός, ἡμέρα and ἀνίστημι all recur. All three are common words, so the link is carried by the repeated pattern (Son of Man, killed, rising after days) rather than by rare vocabulary, and we tier it accordingly. Poole treats the two passages together on the time phrase, arguing that "the third day" and "after three days" explain each other. What changes between the two tellings is the setting: the first drew Peter's rebuke, the second is given on a road deliberately emptied of everyone else, and it draws no question at all.

Mark 8:31

basis: Verifier: shared Greek lexemes G5207 υἱός (in 344 vv), G2250 ἡμέρα (in 368 vv), G450 ἀνίστημι (in 107 vv). All three are common, so the basis is the repeated prediction pattern, not rare vocabulary; no quotation claimed.

Luke's parallel: the same three words for the same failure verbal / quotation: confirmed

⚙ Luke 9:45 is the synoptic parallel to v. 32, and the Verifier shows the correspondence at the level of vocabulary: ῥῆμα, ἀγνοέω and φοβέω all three stand in both verses. Ellicott points out that this clause is absent from Matthew and present in Luke; JFB quotes Luke's added note that it was hid from them so that they perceived it not, and adds from Matthew that they were exceeding sorry. Three Evangelists, three different pieces of the same disclosure: Mark gives the ignorance and the fear, Luke adds the hiding, Matthew (as JFB observes, an eyewitness among them) keeps the sorrow. This is parallel reporting, not citation.

Luke 9:45

basis: Verifier: shared Greek lexemes G4487 ῥῆμα (in 64 vv), G50 ἀγνοέω (in 21 vv, relatively rare) and G5399 φοβέω (in 92 vv), all three co-occurring in a single parallel verse. Verbal correspondence between synoptic parallels; no quotation formula, and both refs are New Testament.

The Son of Man who is handed over typological

⚙ The title Jesus uses of himself here, ὁ Υἱὸς τοῦ ἀνθρώπου, has its best known scriptural antecedent in Daniel 7:13-14, where one like a son of man is brought before the Ancient of Days and given dominion. Mark's clause moves in the opposite direction: he is given not dominion but into hands. No shared Strong's number can be computed between a Greek Gospel and an Aramaic or Hebrew prophet, so the verbal tier is unavailable here on principle and not merely by default; the basis is the title and the figural reversal. None of the commentators in this brief cites Daniel at this verse, so the connection is ours to defend, though the reading itself is ancient and widely held.

Daniel 7:13-14

basis: Cross-Testament (Greek to Hebrew and Aramaic), so no shared Strong's lexeme is computable and no verbal tier is possible. Basis: the self-designation ὁ Υἱὸς τοῦ ἀνθρώπου (G5207 with G444) against its Danielic antecedent, read figurally by reversal (given dominion / given into hands). Not cited by any commentator in this brief. Ancient and widely held reading.

Handed over: the Servant given up typological

⚙ παραδίδοται (G3860) states a handing over and names no one who does it. Isaiah 53:6 and 53:12 supply the classic scriptural answer, the Servant given up for transgressions, and Barnes is already reading in that direction when he glosses the verb as given to men to make an atonement by his sufferings and death; Gill likewise says it was according to the will of God and with Christ's own consent, by the means of Judas, the Jews and Pilate. We tier this typological and not verbal, because the link cannot be computed lexically across the languages and because Mark uses no citation formula here. What the Greek grammar contributes is real but modest: the agentless middle-or-passive leaves the question of who delivers him open, and the Isaiah reading is one answer to it.

Isaiah 53:6 · Isaiah 53:12

basis: Cross-Testament (Greek to Hebrew): no shared Strong's lexeme is computable, so the verbal tier is excluded. Basis: the agentless G3860 παραδίδοται read against the Servant given up, a figural link with no citation formula in Mark. Barnes and Gill in this brief supply the atoning sense; neither names Isaiah at this verse.

After three days: a background that is disputed flagged: verify source

⚙ Mark's phrase here is μετὰ τρεῖς ἡμέρας, and readers have long looked behind it to Hosea 6:2 (on the third day he will raise us up) and to Psalm 16:10 (the holy one not left to see corruption). We flag rather than assert this. Nothing in the brief's sourced material makes the connection; Mark supplies no citation formula; and whether Hosea 6:2 stands behind the three-day language of the Gospels is genuinely contested among interpreters. There is also a live textual question in the immediate neighborhood: our interlinear reads μετὰ τρεῖς ἡμέρας, while Gill, Geneva, JFB and Poole all quote "the third day," and Poole argues at length that the phrases expound one another. Provenance unsettled on both counts; recorded as a lead to verify, not as a finding.

Hosea 6:2 · Psalm 16:10

basis: Cross-Testament (Greek to Hebrew): no shared Strong's lexeme is computable. Mark 9:31 reads μετὰ τρεῖς ἡμέρας (G3326, G5140, G2250) with no citation formula; whether Hosea 6:2 or Psalm 16:10 stands behind the three-day formula is disputed, and no commentator in this brief cites either. Flagged pending source verification.

The seer who does not understand and is afraid to ask structural / thematic: confirmed

⚙ The closing posture of v. 32 (a revelation received, not understood, and not asked about) is a recognizable prophetic pattern. Daniel 8:27 has the seer overcome and appalled by a vision none understood, and Daniel 12:8 has him say outright that he heard but did not understand. The difference is the one that matters here: Daniel asks and is told to seal the words, while the twelve have the speaker walking beside them on an empty road and do not ask. Cambridge supplies the reason from the human side, that his words about a violent death contradicted all their expectations. No verbal claim is possible or intended across the languages; this is a motif noted by us.

Daniel 8:27 · Daniel 12:8

basis: Cross-Testament (Greek to Hebrew and Aramaic): no shared Strong's lexeme is computable, so no verbal tier is possible. Basis: shared motif of a revealed word received without understanding and met with dread, against G50 ἀγνοέω and G5399 φοβέω in Mark 9:32. No quotation claimed; the pairing is our observation, not a commentator's.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

Given dominion, given into hands ancient/widely-held

⚙ The title in v. 31 is the exalted one. The sentence in v. 31 is the abased one. Mark sets ὁ Υἱὸς τοῦ ἀνθρώπου, the figure whose scriptural home is the throne room of Daniel 7, as the subject of a verb of surrender in which he does nothing. Henry states the scandal of it in the brief's own terms: had he been delivered into the hands of devils it would not be so strange, but that men should so treat the Son of man, who came to redeem and save them, is the wonder. Gill adds the chain of secondary agents, Judas, the Jewish authorities, Pilate, and insists that it ran according to the will of God and with Christ's own consent. Read together, the title and the verb say that the one who receives the kingdom receives it by being handed over, which is the reading the apostolic church has held from the beginning.

Daniel 7:13-14 · Mark 9:31

Killed by them, standing up himself ancient/widely-held

⚙ The grammar of the prediction moves him through four positions. Subject of an agentless handing over (παραδίδοται). Object of a human killing (ἀποκτενοῦσιν αὐτόν). A man already dead (ἀποκτανθεὶς, aorist passive, which BSB leaves unrendered). Then, in the last word, subject again: ἀναστήσεται, he will stand up. Pulpit gives the literal rendering, and we press the sequence rather than the voice, since the middle future of ἀνίστημι is commonly intransitive and will not by itself prove a self-resurrection. What the sequence does show is what Henry and Gill both notice pastorally: Christ never announced his death without announcing the rising, which took the reproach from him and should have taken the grief from them. The passion in Mark is not a story of a man overcome; it is a story of a man who goes down as an object and comes up as a subject.

Mark 9:31 · Mark 8:31

The Man into the hands of men ancient/widely-held

⚙ One lexeme, G444, stands on both sides of the handing over: the Son of the man is given into the hands of men. JFB calls this a remarkable antithesis and notes that it is worthy of notice that all three Evangelists preserve it. The theological weight is in the identity of the word, not in a contrast of words: the one handed over is not of another kind than those who receive him. He is handed to his own. Mark's Gospel closes the figure at the cross, where (by the rare verb of v. 30) men pass by him reviling, Mark 15:29, and where it is a man, the centurion, who says over his corpse that this was the Son of God, Mark 15:39. That last pairing is our own joining of the two verses and is not claimed by any commentator in this brief.

Mark 9:31 · Mark 15:29 · Mark 15:39

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)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

⚙ Honesty notes for this unit. Text. Our interlinear reads μετὰ τρεῖς ἡμέρας at Mark 9:31, while Gill, Geneva, JFB and Poole all quote "the third day"; Poole argues explicitly that the two phrases interpret each other. We record the difference and do not adjudicate it. Source data defects. Several entries in the supplied lexicon are truncated or corrupted and we have not silently repaired them: G444 ἄνθρωπος prints a fragment of an etymology instead of a gloss, and G1056, G1905, G2250, G3860, G4487 and G5399 all break off mid-phrase ("to surrender, i", "day, i", "to frighten, i"). In the Mark 9:30 interlinear the gloss field for οὐκ contains a placeholder rather than a gloss, and at Mark 9:31 the aorist passive participle ἀποκτανθεὶς carries an empty gloss; in both cases we worked from the surface form and the parse, which are sound. A commentator's citation. Cambridge, listing the occurrences of παραπορεύομαι, cites those who reviled our Lord upon the cross as Mark 15:19; the Verifier's computed match is Mark 15:29. We have followed the Verifier and flagged the discrepancy rather than editing the quotation. What is uncertain. The reason for the secrecy in v. 30 is not stated by Mark and the brief's voices disagree (Ellicott: continued withdrawal from publicity; JFB: deliberate repetition until the announcement was familiar; Gill and Benson: an uninterrupted conversation). The agent of παραδίδοται is not named in the Greek, so Barnes's atoning gloss and Gill's chain of human agents are both readings brought to the clause. The Old Testament links in this unit rest on no computable lexical basis, because Strong's numbers do not cross between the Greek and the Hebrew, and they are tiered typological, structural or flagged accordingly; the three-day background in Hosea 6:2 and Psalm 16:10 is flagged because its provenance is genuinely disputed and no source in this brief asserts it. Not consulted. We used only the supplied brief: BSB text, the Berean interlinear with Strong's, the ten named public-domain commentaries, and the Verifier's computed thread candidates.

✦ = 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)