Luke 18:32

Greek (Tischendorf 8th ed.)

English Translation

For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on.

World English Bible · Public Domain

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ὑβρισθήσεται

hybrízō

G5195

“to insult”

Verb, Future, Passive, Indicative, 3rd person, Singular

Appears 5× in the Greek New Testament
First appears at Matthew 22:6

Full Thayer's Definition

Origin: from G5196

TDNT: 12:55,1

1. to be insolent, to behave insolently, wantonly, outrageously 2. to act insolently and shamefully towards one, to treat shamefully 3. of one who injures another by speaking evil of him

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

10: words
8: distinct lemmas
Gospels: section

Notable vocabulary

The rarest word here is ὑβρισθήσεται to insult G5195 — appearing just 5 times in the whole Greek New Testament.

Shared distinctive vocabulary

ὑβρισθήσεται to insult G5195 occurs in 5 verses of the Greek New Testament. Also found in:

Repetition

A word recurs within this verse:

καὶ and G2532 ×3

Cross-references

Topical passages linked to Luke 18:32 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Luke 23:11 Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate.
Isaiah 50:6 I gave my back to the strikers, and my cheeks to those who plucked off the hair; I didn't hide my face from shame and spitting.
Isaiah 53:3 He was despised, and rejected by men; a man of suffering, and acquainted with disease: and as one from whom men hide their face he was despised; and we didn't respect him.
Mark 14:65 Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands.
Acts 3:13 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied in the presence of Pilate, when he had determined to release him.
Isaiah 52:14 Like as many were astonished at you (his visage was so marred more than any man, and his form more than the sons of men),
Micah 5:1 Now you shall gather yourself in troops, Daughter of troops. He has laid siege against us; They will strike the judge of Israel with a rod on the cheek.
Matthew 16:21 From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up.

Matthew 26:67 Then they spit in his face and beat him with their fists, and some slapped him,
Matthew 27:2 and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor.
Matthew 27:28–30 They stripped him, and put a scarlet robe on him.
Mark 15:17–20 They clothed him with purple, and weaving a crown of thorns, they put it on him.
Luke 22:63–65 The men who held Jesus mocked him and beat him.
Luke 23:1 The whole company of them rose up and brought him before Pilate.
Luke 23:35 The people stood watching. The rulers with them also scoffed at him, saying, "He saved others. Let him save himself, if this is the Christ of God, his chosen one!"
John 18:22 When he had said this, one of the officers standing by slapped Jesus with his hand, saying, "Do you answer the high priest like that?"

John 18:30 They answered him, "If this man weren't an evildoer, we wouldn't have delivered him up to you."
John 18:35 Pilate answered, "I'm not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?"
John 19:1–5 So Pilate then took Jesus, and flogged him.
Acts 2:23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;
Mark 15:1 Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate.
John 18:28 They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Passover.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Luke 18:32 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Tyndale Open Study Notes

Tyndale Open Resources

18:32-33 mocked. . . . They will flog him: See Isa 50:6.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Bengel's Gnomon

Johann Albrecht Bengel

Luk 18:32. Ἐμπαιχθήσεται, He shall be mocked) in jeering sport (being made game of).—ὑβρισθήσεται, He shall he loaded with insults) in deliberate earnest.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Expositor's Greek Testament

ed. W. Robertson Nicoll

Luk 18:32-33 . The details of the Passion are the same as in Mk., except that no mention is made of the Jewish rulers, and that other particulars are given in a somewhat different order.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Ellicott's Commentary for English Readers

(32) He shall be delivered unto the Gentiles.—The words are nearly the same as in the other Gospels, but the “spitefully entreated” is peculiar to St. Luke.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

32. unto the Gentiles] This was the third, and by far the clearest and most circumstantial prophecy respecting His death. Hitherto, except for scattered hints which they could not understand (Luk_9:22; Luk_9:45), the Apostles might have supposed that Jesus would be put to death by the Jewish authorities. Now He tells them that He shall be delivered to the Gentiles, which involved the fact that He should be crucified, as indeed now for the first time He plainly told them (Mat_20:19). It was necessary thus to check all blind material Messianic hopes, the ineradicable prevalence of which was proved immediately afterwards by the ambitious request of Salome and her sons (Mar_10:35-45; Mat_20:20-28). But while the magnificent promises which they had just heard, and the magnificent miracle which they would immediately witness, together with the shouting multitudes who would soon be attending our Lord, made it necessary thus to extinguish all worldly hopes in their minds, yet to prevent them from being crushed with sorrow, He now adds, without any ambiguity, the prophecy of His resurrection on the third day.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And they shall scourge him,.... As he was by Pilate's order, before he was crucified:

and put him to death; a shameful, and a painful one, the death of the cross:

and the third day he shall rise again; as he accordingly did.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Trapp's Complete Commentary

John Trapp

32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:

Ver. 32. See Mat 20:17; Mar 10:32.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

Vers. 32, 33. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: and they shall scourge him, and put him to death: and the third day he shall rise again. The outlines of the Passion he had sketched for the disciples before on two occasions, But never so clearly as now. He even tells them the manner of his end, and how his own countrymen would give him up to the Romans, and how these Gentiles, amidst every conceivable circumstance of horror, would do him to death. And the Master closed his dread revelation by predicting his speedy resurrection.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Cambridge Greek Testament for Schools and Colleges

32. τοῖς ἔθνεσιν. This was the third, and by far the clearest and most circumstantial prophecy respecting His death. Hitherto, except for scattered hints which they could not understand (Luk 9:22; Luk 9:45), the Apostles might have supposed that Jesus would be put to death by the Jewish authorities. Now He tells them that He shall be delivered to the Gentiles, which involved the fact that He should be crucified, as indeed now for the first time He plainly told them (Mat 20:19). It was necessary thus to check all blind material Messianic hopes, the ineradicable prevalence of which was proved immediately afterwards by the ambitious request of Salome and her sons (Mar 10:35-45; Mat 20:20-28). But while the magnificent promises which they had just heard, and the magnificent miracle which they would immediately witness, together with the shouting multitudes who would soon be attending our Lord, made it necessary thus to extinguish all worldly hopes in their minds, yet to prevent them from being crushed with sorrow, He now adds, without any ambiguity, the prophecy of His resurrection on the third day.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Alford’s Greek Testament

Henry Alford

32.] The betrayal is omitted here, which is unaccountable if Luke saw Matthew’s account, as also the omission of the crucifying, this being the first announcement of it: see a similar omission in ch. 9:45.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

International Critical Commentary

32. παραδοθήσεται γὰρ τοῖς ἔθνεσιν. This is a new element of definiteness in the prophecy, and it almost carries with it, what Mat 20:19 distinctly expresses, that the mode of death will be crucifixion. It is said that this prediction has been made more definite by the Evangelist, who has worded it in accordance with accomplished facts. But, in that case, why were not 9:22 and 44 made equally definite? That Christ should gradually reveal more details is in harmony with probability. Lk., however, omits the high priests and scribes, and their condemning Christ to death before handing Him over to the heathen, although both Mt. (10:18) and Mk. (10:33) say that Jesus predicted these details on this occasion. Here Lk. alone has ὑβρισθήσεται (11:45; Act 14:5; elsewhere twice).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Luke, in the Gospels, opens this verse with 10 words (8 distinct Greek lemmas). Its most distinctive word is hybrízō (“to insult”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word hybrízō carries the sense “to insult.” How does it shape the verse?
How does Matthew 22:6, which shares the word «to insult», read alongside this verse?
What does the repetition of “and” (3× in this one verse) do in this verse?
The translations on this page render this verse differently — a whole-verse word diff, not a word-by-word alignment. What might account for the different wordings?
Compare how Tyndale Open Study Notes and Bengel's Gnomon read this verse. Where do they agree or differ?

Things to notice

These translations choose different wording for 13 words in this verse.
“and” occurs 3× in this single verse.
8 distinct Greek lemmas span 10 words in this verse.