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Matthew20:17–19

The Third Prediction of the Passion

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Matthew 20:17–19 — The Third 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.

17

As Jesus was going up to Jerusalem, He took the twelve disciples aside and said,

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ho Iēsous anabainōn en tē hodō eis Hierosolyma parelaben tous dōdeka mathētas kat’ idian kai eipen autois

Word by word18 · parsed
ΚαὶKaiAsG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἀναβαίνωνanabainōnwas going upG305
√ ἀναβαίνω — to go up (literally or figuratively)VerbPresent Participle ActiveNominative Masculine Singular
anabainō: to go up Present active participle, so the ascent is in progress and unfinished while He speaks: the sentence is spoken mid-climb. Gill grounds the verb in the rabbinic geography he cites (Babylonian Talmud, Sanhedrin 87a): the land of Israel higher than any other land, the temple higher than any part of the land, so that every approach to Jerusalem is a going up. Pulpit presses the figure honestly: "This last journey of the Redeemer was indeed a steep ascent, the end of which was Calvary." The same verb returns in v. 18 in the first person plural, where Jesus folds the Twelve into His own ascent.
ἐνenG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ὁδῷhodōG3598
√ ὁδός — a roadNounDative Feminine Singular
hodos: a road The road, unglossed in the English, is where the third passion prediction is delivered. Mark's added detail, which Ellicott, Barnes and Poole all bring over, belongs here: He was going before them, and they were amazed and afraid as they followed.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἹεροσόλυμαHierosolymaJerusalemG2414
√ Ἱεροσόλυμα — Hierosolyma (iNounAccusative Neuter Plural
παρέλαβενparelabenHe tookG3880
√ παραλαμβάνω — to receive near, iVerbAorist Indicative Active3rd Person Singular
paralambanō: to receive near, take to oneself Aorist indicative: one decisive act on the march, not a habit. Ellicott reads the whole gesture as explanation, that He took the Twelve apart from the larger company (which Ellicott suggests included the Seventy and the women of Luke 8:2) to account for what had frightened them. Gill supplies the second reason, which the verse itself does not state: that the news be neither made public nor allowed to scatter the rest.
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
δώδεκαdōdekatwelveG1427
√ δώδεκα — two and ten, iAdjectiveAccusative Masculine Plural
The fixed number of the covenant council. Everyone else on that crowded Passover road (Barnes notes Exodus 23:17 required all the males, so the roads would be thronged) is left outside this word.
μαθητὰςmathētasdisciplesG3101
√ μαθητής — a learner, iNounAccusative Masculine Plural
κατ’kat’asideG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
ἰδίανidianG2398
√ ἴδιος — pertaining to self, iAdjectiveAccusative Feminine Singular
idios: pertaining to self, one's own The adjective that makes the privacy. ⚙ Note the shape of the secret: the one fact that would most have justified the crowd's expectation is the one fact withheld from it. Cambridge puts the cost plainly: "Jesus was alone in the certainty of His awful secret."
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
Aorist of G2036, to speak or say. The verb that opens the two verses following; everything in vv. 18 and 19 hangs on it.
αὐτοῖςautoisG846
√ 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
18

“Look, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and scribes. They will condemn Him to death

Berean Standard Bible · CC0

Greek — tap a word ↓

Idou anabainomen eis Hierosolyma kai ho Huios tou anthrōpou paradothēsetai tois archiereusin kai grammateusin kai katakrinousin auton eis thanatō

Word by word19 · parsed
ἸδοὺIdouLookG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
idou: lo!, behold An imperative in form, used as a pointer. ⚙ It is the word of a man asking others to see what he already sees, and the tragedy of the unit is that they look where He points and see nothing: Luke, cited here by Poole, Gill, Cambridge, Ellicott and Pulpit alike, says the saying was hid from them.
ἀναβαίνομενanabainomenwe are going upG305
√ ἀναβαίνω — to go up (literally or figuratively)VerbPresent Indicative Active1st Person Plural
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἹεροσόλυμαHierosolymaJerusalemG2414
√ Ἱεροσόλυμα — Hierosolyma (iNounAccusative Neuter Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
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 With the double article, ὁ Υἱὸς τοῦ ἀνθρώπου, "the Son of the Man," this is a title and not a modest way of saying "a human being." It belongs to the figure of Daniel 7:13 who comes with the clouds of heaven and receives dominion. ⚙ Matthew never sets the title more sharply than here: the one to whom the kingdom is given is the one who is given over.
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
Genitive of G444 ἄνθρωπος, man, completing the title. Alone the phrase would be a Semitic way of saying "mortal" (as throughout Ezekiel); articled as it is here, it is Daniel's.
παραδοθήσεταιparadothēsetaiwill be delivered overG3860
√ παραδίδωμι — to surrender, iVerbFuture Indicative Passive3rd Person Singular
paradidōmi: to surrender, hand over Future passive: the pivot verb of the unit and of the passion narrative that follows. ⚙ Three hands pass Him along in two verses, and only the first is unnamed: the passive here, then the chief priests and scribes as the active subject in v. 19, then the nations. Barnes fills in the history the prediction leaves open, Judas at Matthew 26:15 and the delivery to the council at Matthew 26:57. Pulpit adds the theological agent from Romans 8:32, and is careful to say that Judas at this moment probably had no thought of the crime.
τοῖςtoisto theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ἀρχιερεῦσινarchiereusinchief priestsG749
√ ἀρχιερεύς — the high-priest (literally, of the Jews, typically, Christ)NounDative Masculine Plural
archiereus: the high priest Dative plural, the chief priests as a class, the leadership of the Sanhedrin. Strong's own gloss records the word's other and greater use, of Christ. ⚙ So the sentence has a grammar the English cannot show: the plural archiereis condemn the one whom the same noun in the singular will name in Hebrews. Geneva's marginal note lands on the same scandal: they that should be persecuting him the least are the greatest persecutors of Christ.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
γραμματεῦσινgrammateusinscribesG1122
√ γραμματεύς — scribe, town-clerkNounDative Masculine Plural
grammateus: scribe, town clerk The lawyers of the council, paired here with the priests as they will be paired again at the cross, mocking (Matthew 27:41).
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
κατακρινοῦσινkatakrinousinThey will condemnG2632
√ κατακρίνω — to judge against, iVerbFuture Indicative Active3rd Person Plural
katakrinō: to judge against, condemn κατά plus κρίνω, to bring judgment down upon someone, and a comparatively uncommon verb (18 verses). Barnes and Cambridge agree on the precise constitutional point: the Sanhedrin could pronounce but could not execute, so the condemnation is real and yet incomplete, and requires the handing over of v. 19. Cambridge: "the Sanhedrin shall condemn but not kill, the Gentiles shall scourge and crucify."
αὐτὸνautonHimG846
√ 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
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
θανάτῳthanatōdeathG2288
√ θάνατος — (properly, an adjective used as a noun) death (literally or figuratively)NounDative Masculine Singular
thanatos: death The end point of the council's verdict. The form is parsed dative behind εἰς in the line we were given; the apparatus records the oddity rather than resolving it.
19

and will deliver Him over to the Gentiles to be mocked and flogged and crucified. And on the third day He will be raised to life.”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai paradōsousin auton eis tois ethnesin to empaixai kai mastigōsai kai staurōsai kai tē tritē hēmera egerthēsetai

Word by word17 · parsed
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
παραδώσουσινparadōsousinwill deliverG3860
√ παραδίδωμι — to surrender, iVerbFuture Indicative Active3rd Person Plural
paradidōmi: to surrender, hand over Future active plural: the verb of v. 18 with its mask off. ⚙ The hands are now visible, and they belong to the council, not to Rome; Rome receives. Gill's reason for the transfer is procedural and grim: crucifixion was a Roman punishment, so the Jews choose to deliver Him into Gentile hands.
αὐτὸνautonHim {over}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
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τοῖςtoistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
ἔθνεσινethnesinGentilesG1484
√ ἔθνος — a race (as of the same habit), iNounDative Neuter Plural
ethnos: a race, nation τὰ ἔθνη, the nations. ⚙ Matthew's Gospel ends on this same word turned inside out: make disciples of all the nations (Matthew 28:19). The nations that receive Him for mocking, flogging and crucifying are the nations to whom He will be preached; the word does not change, the direction of the handing over does.
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἐμπαῖξαιempaixaito be mockedG1702
√ ἐμπαίζω — to jeer at, iVerbAorist Infinitive Active
empaizō: to jeer at, mock Aorist active infinitive, and a relatively rare verb (13 verses). ⚙ Matthew himself will use it twice when this sentence lands, of the soldiers at Matthew 27:31 and of the chief priests and scribes at Matthew 27:41, so that the mockery predicted and the mockery performed are the same word in the same Gospel. Gill catalogues the performance: the scarlet robe, the plaited crown, the reed, the bent knee, the cry of hail, king of the Jews.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
μαστιγῶσαιmastigōsaifloggedG3146
√ μαστιγόω — to flog (literally or figuratively)VerbAorist Infinitive Active
mastigoō: to flog The rarest verb in the unit (7 verses), the Roman flagellum rather than a synagogue beating. Barnes describes it plainly: done with thongs or a whip made for the purpose, and commonly inflicted upon criminals before crucifixion; John 19:1 uses this verb of Pilate. ⚙ It is also the verb Jesus had already spoken over His own disciples, that they would be flogged in the synagogues (Matthew 10:17): what the Master is promised, the servants are promised.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
σταυρῶσαιstaurōsaicrucifiedG4717
√ σταυρόω — to impale on the crossVerbAorist Infinitive Active
stauroō: to impale on the cross Pulpit records what is easy to miss: "This is the first time that Jesus distinctly announced his death by crucifixion." Cambridge adds that Matthew alone of the three names crucifixion here. Benson, quoting Doddridge, weighs the improbability from a merely human standpoint, since stoning was the penalty the law attached to blasphemy and the mob had already tried it, and treats the accuracy of the prediction as evidence of the prophetic Spirit in Him.
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
τῇtēon theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
τρίτῃtritēthirdG5154
√ τρίτος — thirdAdjectiveDative Feminine Singular
tritos: third Dative of time with ἡμέρᾳ, on the third day: the counting, not the duration, is what is promised. ⚙ The ordinal is the load-bearing word of the whole prediction, because it is the one detail that could be checked. Benson counts this as the fifth time Jesus foretold the resurrection, and Matthew's own Jesus has already fixed the interval by the sign of Jonah (Matthew 12:40), so the Gospel does not treat the third day as a round number but as an appointment. Pulpit and Ellicott both record the sequel honestly: even with the day named in advance, the resurrection reached the disciples as a surprise they would not believe without tangible proof.
ἡμέρᾳhēmeradayG2250
√ ἡμέρα — day, iNounDative Feminine Singular
hēmera: day The common word (368 verses); its weight here is borrowed entirely from the adjective before it.
ἐγερθήσεταιegerthēsetaiHe will be raised [to life]G1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbFuture Indicative Passive3rd Person Singular
egeirō: to waken Future passive: the only good news in the sentence, and it is a word for being woken rather than for rising by one's own strength. Matthew Henry notices the pattern across all three predictions, that He adds the resurrection to the sufferings in order to comfort the disciples. Ellicott and Gill then record, without excusing it, that the comfort did not land: Luke says they understood none of these things. ⚙ The passive is the reason the resurrection can be preached as the Father's verdict on the Son's obedience and not merely as a survival.

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 ascent, and what the road already knew — 20:17

The verse is built on one participle: ἀναβαίνων (G305), present, unfinished, an ascent still under His feet while He speaks. Gill, citing the Talmud at Sanhedrin 87a, explains why the idiom is always "up": the land higher than other lands, the temple higher than the land. Pulpit takes the same grammar as figure and says the last journey of the Redeemer was a steep ascent ending at Calvary. Ellicott brings in Mark's details, that He went on before them and that they were amazed and afraid, and reads the solitude as need: the burden pressed on His soul and He required the Father's company more than theirs. Barnes fills in the traffic, since Exodus 23:17 brought all the males to the feast and the roads were thronged, which is exactly what makes κατ’ ἰδίαν (G2596 with G2398) necessary. ⚙ The grammar and the geography agree: a public road, a private word, and a man walking uphill toward a sentence he has already read.

ii. The exactness of the sentence — 20:18

Cambridge states the thing to watch: "Observe the exactness of the prediction; the Sanhedrin shall condemn but not kill, the Gentiles shall scourge and crucify." The Greek keeps that division with two verbs. παραδοθήσεται (G3860) is passive and agentless, and κατακρινοῦσιν (G2632, 18 verses) is active but, as Barnes and Pulpit both insist from John 18:31, legally incomplete: the council could doom but could not execute. Pulpit reaches for the one agent the passive might conceal and quotes Romans 8:32, that God spared not His own Son but delivered Him up. Gill notes that the betrayer's name is known to Jesus and withheld from them. Ellicott measures the advance over Matthew 17:22: the place is now named, the actors named, the instruments named. Geneva's gloss puts the scandal in one line, that those who should be persecuting Him least are His greatest persecutors, and Strong's own entry for ἀρχιερεύς (G749) quietly records the other use of the word, of Christ. ⚙ The plural high priests condemn the one whom the singular will name.

iii. Gentile hands, three infinitives, and one passive of hope — 20:19

Three aorist active infinitives stand under a single article: τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι (G1702, G3146, G4717). The English passives are smoother and less exposed; in Greek the nations act. Pulpit marks the announcement as a first, that here Jesus distinctly names crucifixion, and Cambridge notes that Matthew alone of the three names it, while Mark and Luke add the spitting Matthew omits. Barnes describes the flagellum and its regular place before crucifixion; Gill lists the robe, the thorns, the reed and the mocking salute, and names the prophets whose text the disciples were told would be accomplished, Psalm 22 and Isaiah 53. Benson, quoting Doddridge, treats the sheer specificity as evidence: humanly speaking, stoning or a private assassination was likelier than a Roman cross. Then ἐγερθήσεται (G1453), future passive: He will be woken. Henry says the resurrection is added to comfort them, and Poole, Gill and Ellicott all record that the comfort was not received, that the words were plain and the disciples could not reconcile them, so that Luke can write that the saying was hid from them.

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

⚙ This is the tool's own fallible reading, offered to be tested. Read the two verses as a chain of hands. The first link is a passive with no subject, παραδοθήσεται: someone hands the Son of Man over, and He does not say who. The second link is the same verb gone active, παραδώσουσιν, with the priests and scribes holding it. The third is the nations, who do the three things the single article binds together. Nothing in the text lets us stop the chain at Judas, or at the Sanhedrin, or at Rome; the grammar keeps passing Him on, and the first hand stays unnamed until Paul names it (Romans 8:32, Acts 2:23). That is the first thing I think this passage teaches: the handing over is not merely a crime that happened to Him but an act done through every hand that touches Him, including the one that did not have to. The second thing is the direction of travel. He is going up, and the going up is a descent: up to the city, down into the hands of men. He tells them so on the road, in advance, with the number of days attached, which is why Poole can argue that the prediction did not break their faith but eventually built it. And the last verb of the unit is passive too. He does not say "I will rise"; He says He will be raised, which puts the verdict in the Father's mouth. If the handing over needed a hidden hand to be more than a murder, the raising needs the same hand to be more than a marvel. The sentence has one unnamed actor at both ends, and He is the same.

The road goes up to the city and down into the hands of men, and He is the only one on it who has read the whole itinerary.

⚙

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.

One saying, three reports: the flogging verb that is almost nowhere else verbal / quotation: confirmed

The Verifier's strongest contacts for this unit are its own synoptic parallels. μαστιγόω (G3146) occurs in only seven verses in the New Testament, and two of them are Mark 10:34 and Luke 18:33, the parallel reports of this same prediction, which also share ἐμπαίζω (G1702, thirteen verses) and τρίτος (G5154). Poole prints Mark and Luke in full beside Matthew and shows what each adds: Mark and Luke have the spitting, Matthew alone has the crucifying. Cambridge and Pulpit both record the same division of the evidence. ⚙ The rare verb held in common is what makes this a verbal link rather than a mere similarity of subject.

Mark 10:34 · Luke 18:33 · Mark 10:32

basis: Verifier: shared Greek lexemes with Mark 10:34, G3146 μαστιγόω (in 7 vv, rare), G1702 ἐμπαίζω (in 13 vv), G2250 ἡμέρα (in 368 vv); with Luke 18:33, G3146 μαστιγόω (in 7 vv), G5154 τρίτος (in 47 vv), G2250 ἡμέρα; with Mark 10:32, G3598 ὁδός (in 99 vv), G2414 Ἱεροσόλυμα (in 63 vv), G3880 παραλαμβάνω (in 49 vv). All Greek to Greek, one saying in three Gospels.

The prediction and its performance, in one Gospel's own words structural / thematic: confirmed

Matthew uses ἐμπαίζω (G1702, thirteen verses) and σταυρόω (G4717) here as prediction and again at Matthew 27:31 and 27:41 as narrative, where the mockers are first the soldiers and then the chief priests and scribes, the same pair named in v. 18. Mark 15:20 carries the same two lexemes. Barnes simply points forward to those chapters for the fulfilment, and Gill itemises the mockery. ⚙ We keep this at the structural tier on purpose: the lexical contact is real and inside a single author, but Matthew is narrating events, not citing a text, so no quotation is claimed.

Matthew 27:31 · Matthew 27:41 · Mark 15:20

basis: Verifier: shared G4717 σταυρόω (in 42 vv) and G1702 ἐμπαίζω (in 13 vv) with Matthew 27:31; G749 ἀρχιερεύς (in 119 vv), G1122 γραμματεύς (in 63 vv), G1702 ἐμπαίζω with Matthew 27:41 and Mark 15:31; G2398 ἴδιος, G4717, G1702 with Mark 15:20. Real verbal contact within one narrative, deliberately not tiered as quotation.

What is promised to the Master is promised to the servants verbal / quotation: confirmed

Matthew 10:17 warns the Twelve that they will be handed over to councils and flogged in the synagogues, using παραδίδωμι (G3860) twice and μαστιγόω (G3146, seven verses). Here the same two verbs fall on Him. ⚙ The commission and the passion are written in one vocabulary, and the order matters: He said it of them first and then of Himself, so that the flogging of the disciple is not an accident of mission but a share in a sentence already spoken.

Matthew 10:17

basis: Verifier: shared G3860 παραδίδωμι (in 117 vv, twice) and G3146 μαστιγόω (in 7 vv, rare) with Matthew 10:17. Greek to Greek within one Gospel; the rare flogging verb carries the link, and no citation is claimed, only verbal identity.

Scourging in two registers, and why we downgrade the link structural / thematic: confirmed

The same rare verb μαστιγόω (G3146) stands in John 19:1, where Pilate has Him flogged, and in Hebrews 12:6, where the Lord scourges every son He receives, alongside υἱός (G5207). The Verifier records both as lexical contacts, and John 19:1 is plainly the fulfilment Barnes has in view. ⚙ The Hebrews contact we report but do not build on: Hebrews 12:6 is itself quoting Proverbs 3:12 in Greek and uses the verb of a father's discipline, not of a judicial flogging. The word is shared, the theology is not, and we say so rather than manufacture a link between the scourged Son and the scourged sons.

John 19:1 · Hebrews 12:6

basis: Verifier: shared G3146 μαστιγόω (in 7 vv, rare) with John 19:1; shared G3146 μαστιγόω and G5207 υἱός (in 344 vv) with Hebrews 12:6. Downgraded from verbal for Hebrews 12:6 because that verse is itself a Greek quotation of Proverbs 3:12 and uses the verb in a different semantic register.

I gave My back to those who struck Me structural / thematic: confirmed

The Servant of Isaiah 50:6 gives His back to the smiters and His cheeks to those who pull out the beard and does not hide His face from spitting; Isaiah 53:3 to 5 has the despising, the wounding and the crushing; Psalm 22:6 to 8 and Psalm 69:19 to 21 give the derision of the righteous sufferer. Gill says outright that what is recorded in Psalm 22 and Isaiah 53, or in any other prophecy concerning the ill treatment of the Messiah, shall be exactly fulfilled in every point, and Barnes closes his note by pointing to Isaiah 53:1 to 12 and Daniel 9:26 to 27. Luke, whom Poole and Gill both quote here, has Jesus say that all things written by the prophets concerning the Son of Man shall be accomplished. ⚙ The sequence of this unit, mocking, flogging, death, vindication, is the Servant's sequence in order.

Isaiah 50:6 · Isaiah 53:3-5 · Psalm 22:6-8 · Psalm 69:19-21

basis: Cross-Testament (Greek to Hebrew), so no shared Strong's lexeme can be computed and no verbal tier is possible. No formula quotation appears in the BSB text of this unit. The recorded basis is the matched sequence of actions plus the named sources: Gill cites Psalm 22 and Isaiah 53 on this verse, Barnes cites Isaiah 53:1-12 and Daniel 9:26-27, and Luke 18:31 (quoted by Poole and Gill) makes the general appeal to the prophets.

The Son of Man who receives a kingdom, handed over typological

The articled title ὁ Υἱὸς τοῦ ἀνθρώπου (G5207 with G444) belongs to Daniel 7:13, where one like a son of man comes with the clouds and is given dominion. Zechariah 13:7 supplies the struck shepherd whose sheep scatter, a text Jesus applies to Himself later in this same Gospel. ⚙ Read figurally, the two halves of Daniel's vision are split across this sentence: the one who is to receive the kingdom is the one who is handed over to the nations. This is the ancient and widely held reading of the title; the particular irony we draw from the word order here is ours.

Daniel 7:13 · Zechariah 13:7

basis: Cross-Testament Greek to Hebrew: no shared Strong's number is computable, so a verbal tier is impossible. The basis is the title itself (G5207 with G444, articled) read against Daniel 7:13, and the figure of the struck shepherd in Zechariah 13:7. Figural, and the Danielic background of the title is ancient and widely held rather than novel.

On the third day: the sign of Jonah typological

Matthew 12:40 has already set three days and three nights in the belly of the fish against the Son of Man in the heart of the earth, which makes the Jonah typology dominical within this Gospel rather than an interpreter's addition. Psalm 16:10, that God will not let His Holy One see decay, is the text Peter and Paul actually preach for the resurrection (Acts 2:27, Acts 13:35). ⚙ The counting here, τῇ τρίτῃ ἡμέρᾳ (G5154 with G2250), is what the unit gives us, and Jonah is the figure Matthew's own Jesus chose for it.

Matthew 12:40 · Jonah 1:17 · Psalm 16:10

basis: Mixed New Testament and Old Testament refs, so never tiered verbal. The basis for Jonah is Matthew 12:40, where this Gospel's own Jesus makes the comparison; Psalm 16:10 is included because Acts 2:27 and Acts 13:35 apply it to the resurrection, not because it names a third day.

Hosea 6:2 as the third-day scripture: provenance contested flagged: verify source

Hosea 6:2, that on the third day He will raise us up, is commonly offered as the Old Testament text behind "on the third day." ⚙ We record it and flag it. No New Testament writer cites Hosea 6:2 for the resurrection; 1 Corinthians 15:4 says "according to the Scriptures" without naming a text, and Hosea's line is first person plural about the restoration of the people rather than of an individual. The link may well be right, and it is old; it is not documented in the way our other threads are, so we mark it as needing verification rather than leaning on it.

Hosea 6:2 · 1 Corinthians 15:4

basis: Contested provenance. Cross-Testament, so no shared Strong's lexeme is computable in any case. No New Testament text cites Hosea 6:2 for the third day, 1 Corinthians 15:4 leaves the Scripture unnamed, and the Hosea line is corporate and first person plural. Flagged rather than asserted.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Servant handed over: the back, the spitting, the silence ancient/widely-held

✦ Gill, on this very verse, says that everything written in Psalm 22 and Isaiah 53, or in any other prophecy relating to the ill treatment the Messiah should meet with, shall be exactly fulfilled in every point; Barnes ends his note the same way, with Isaiah 53:1 to 12 and Daniel 9:26 to 27. ⚙ The three infinitives of v. 19 are the Servant's catalogue: Isaiah 50:6 gives the striking and the spitting (which Mark and Luke add to this prediction and Matthew does not), Isaiah 53:5 gives the wounding for our transgressions, and Psalm 22:7 to 8 gives the mockers who shake the head. Benson, quoting Doddridge, notices the detail that only prophecy could supply: crucifixion was a Roman death, never the penalty threatened against Him by His own nation, and yet it is the death He names. This is the apostolic reading of the passage and is held in common by Barnes, Gill, Poole, Ellicott and Pulpit here.

Isaiah 50:6 · Isaiah 53:3-5 · Psalm 22:6-8

Handed over, and raised: the two passives of the gospel ancient/widely-held

⚙ The unit's spine is two passive verbs, παραδοθήσεται (G3860) in v. 18 and ἐγερθήσεται (G1453) in v. 19, and the apostolic preaching keeps them together in that order. Peter at Acts 2:23 to 24 says He was handed over by God's set purpose and foreknowledge, and God raised Him up; Paul's summary at Romans 4:25 puts the same two verbs side by side, handed over for our trespasses and raised for our justification. Pulpit, commenting on v. 18, already reaches for the same theology with Romans 8:32, that God spared not His own Son but delivered Him up for us all. ✦ Henry names the pastoral purpose of the second passive, that Christ adds the resurrection to the sufferings to encourage and comfort the disciples. ⚙ Without the hidden agent, the handing over is only a judicial murder and the raising only a wonder; with Him, the one is a gift and the other a verdict.

Acts 2:23-24 · Romans 4:25 · Romans 8:32

The chief priests who condemn the High Priest novel

⚙ Strong's entry for ἀρχιερεύς (G749) records both uses of the noun in one line, the high priest of the Jews and, typically, Christ. In v. 18 the plural holds the gavel. The letter to the Hebrews will take the singular and give it to the condemned man (Hebrews 9:11 to 12, where He enters the holy places by His own blood; Hebrews 13:12, where He suffers outside the gate). ✦ Geneva's marginal note reaches the same scandal from the other side, that those who should be persecuting Him least are His greatest persecutors, and Cambridge notes that the Sanhedrin's part is to condemn without killing. The priesthood typology itself is ancient; the particular reading of v. 18 as the plural office sentencing the singular office is our own framing and is marked novel accordingly.

Hebrews 9:11-12 · Hebrews 13:12

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)
  • 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)

Text: BSB (CC0) with the Berean interlinear and Strong's numbers as supplied. Two parse oddities in our source line should be stated rather than smoothed. At 20:18 the preposition εἰς is printed before θανάτῳ, which is parsed dative, and at 20:19 the same preposition stands before τοῖς ἔθνεσιν, also parsed dative; εἰς normally governs the accusative, and the Greek witnesses vary between a bare dative and εἰς with the accusative in both places. We report the line as given and do not resolve the variant, and nothing in our reading depends on it.

Sources: the JFB entry for all three verses is only a section heading that refers the reader to its own exposition of Mark 10:32 to 45, so JFB contributes no substantive comment to this unit and is not quoted as a voice. Poole's notes on 20:17 and 20:18 likewise redirect to his single note on 20:19, which is where his material is found. Matthew Henry's Concise comment is one block on vv. 17 to 19 and is printed identically under each verse. Benson's paragraph is largely a quotation of Doddridge, whom Benson names at its close; the argument from the improbability of crucifixion is therefore Doddridge's, carried by Benson, and is credited that way.

Uncertain or deliberately under-claimed: the spitting belongs to Mark 10:34 and Luke 18:33, not to Matthew's wording here, and is reported as theirs. Gill mentions that the Persic version adds "and put him into the grave" at the end of v. 19; Gill himself rejects the addition, and we note it only as a witness he records. The Hosea 6:2 identification of the third-day scripture is flagged rather than asserted. The Hebrews 12:6 lexical contact is reported and its theological use declined. No formula quotation of the Old Testament appears in this unit, so every cross-Testament thread here is tiered structural or typological, never verbal.

✦ = 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)