Mark 9:31

9:31 Jesus continued to seek privacy (see 7:24) for teaching the disciples about his coming suffering. • The Son of Man is going to be betrayed: See 14:10-11, 41-45.

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

Mar 9:31. Ἐδίδασκεν, He was teaching) Not merely in a few words, which would be soon spoken, whilst they and He were retired apart; but according to a determined plan.—γὰρ, for) It was not the time, in which others [besides the disciples] could hear His words as to the passion of the Messiah.—παραδίδοται, is delivered up) The present: it is already being plotted [meditated] that He be delivered up. Comp. Joh 6:70-71.—ἀποκτανθεὶς, after having been killed) This word is emphatic: so [dependent on the event], if He shall be killed, He shall rise again.

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

Mar 9:31 . ἐδίδασκε γὰρ , etc.: gives the reason for this wish. It was the reason for the whole of the recent wandering outside Galilee: the desire to instruct the Twelve, and especially to prepare them for the approaching crisis. καὶ ἔλεγεν introduces the gist or main theme of these instructions. The words following: ὅτι ὁ υἱὸς , etc., are more than an announcement made in so many words once for all: they are rather the text of Christ’s whole talk with His disciples as they went along. He was so saying ( ἔλεγεν , imperfect) all the time, in effect. παραδίδοται , is betrayed, present; it is as good as done. The betrayal is the new feature in the second announcement.

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

Christ forewarneth us with great diligence, to the end we should not be oppressed with sudden calamities, but the slothfulness of man is wonderful.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

31. For he taught] The tense in the original implies that the constant subject of His teaching in private now was His approaching sufferings, death, and resurrection.

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.

For he taught his disciples, and said unto them,.... What he had some little time before suggested to them; see Mar 8:31.

The son of man is delivered into the hands of men: in one of Beza's copies it is read, "sinful men", as in Luk 24:7 and so the Persic version reads here, and adds rebellious. This is represented as if it was already done, because it was determined and agreed upon, that it should be; and because, in a very little time, the son of man would be delivered into the hands of wicked men, according to the will of God, with his own consent, by the means of Judas, the Jews, and Pilate:

and they shall kill him; put him to death, in a violent manner, contrary to all law and justice:

and after that he is killed; this is omitted in the Arabic version, and in the Persic version in the room of it it is read, "and shall put him into a sepulchre"; that being what followed next upon his death:

and he shall rise the third day. This Christ always takes care to mention, for the comfort of his disciples, when he tells them of his death.

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

31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

Ver. 31. For he taught his disciples and said] i.e. He said it often, that they might remember it once; which they had no mind to do, Luk 9:43.

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.

They could not comprehend what he said; and this not so much through the dulness and stupidity of their understandings, as through their personal affection to him; and because knowing him to be God, they could not conceive how a God could die. (Nicholas of Lyra)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For he taught his disciples (edidaske ga); literally, for he was teaching (imperfect) his Disciples. the Son of man is delivered (paradidotai) The whole is present to his mind, as though it were now taking place. And they shall kill him (apoktenousin). This is a stronger form of kteinw . And when he is killed, after three days he shall rise again (anasthsetai); literally, he shall rise up. Our Lord repeats this prediction, in order that, when these events actually took place, his disciples might not be alarmed or offended, or abandon their faith in him, as though he could not be the Messiah because he underwent so terrible a death. It will be remembered that, notwithstanding these repeated warnings from their Lord, when these events actually took place, "they all forsook him and fled." It was therefore necessary that this coming event of his crucifixion should be repeatedly impressed upon them, that they might thus be assured that he was willing to undergo this bitter death; that he was not going to his cross by constraint, but as a willing Sacrifice, that he might do the will of his Father, and so redeem mankind. Therefore he repeated all this in Galilee, when he returned from his transfiguration, and after he had cast out the evil spirit from the epileptic child, and so had gained to himself great renown. He would thus restrain the excited feelings of his disciples, and impress upon them the reasons for his journey to Jerusalem, and prepare them for the dread realities which were awaiting him there.

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

The Son of man

See, Mar 8:31 (See Scofield "Mat 8:20")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

31, 32. The Son of man is delivered. See notes on Matt. 17:22, 23. Compare Luke 9:43–45.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

31. μετὰ τρεῖς ἡμέρας ([1986][1987][1988][1989][1990][1991][1992][1993]) rather than τῇ τρίτῃ ἡμέρᾳ ([1994][1995]3[1996][1997]). Cf. Mar 8:31.

[1986] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1987] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1988] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1989] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[1990] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1991] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1992] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1993] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

[1994] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1995] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1996] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1997] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

31. Ὁ υἱὸς τοῦ ἀνθρώπου. The Twelve have by no means grasped the import of the Passion, still less that of the Resurrection, and Jesus continues to instruct them. They know that He is ὁ Χριστός, yet He does not speak of Himself by that title, which might lead them to use it inadvertently in speaking of Him to others, in violation of Mar 8:30. He continues to use the title which veiled, while to some it suggested, His Messiahship.

παραδίδοται. Is being delivered up by the Father into the hands of men. This interpretation is as old as Origen (on Mt.) and is powerfully defended by Abbott, Paradosis, p. 53 f. If the verb refers to Judas (Mar 3:19), εἰς χεῖρς ἀνθρώπων is almost superfluous; if God is meant, the addition is almost necessary. Cf. 2Sa 24:14; Sir 2:17. There may be a play of words between “Son of Man” and “hands of men.” The pres. may mean that the process of delivering is already begun, but more probably is the common usage of pres. for what is sure to take place.

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.

31. ἐδίδασκεν γὰρ etc.—for he was teaching his disciples. This esoteric teaching was the reason of his desire to escape observation. Prediction of things to be done by men is apt to prejudice the event. It was necessary that the disciples should be prepared for so startling an issue, but the world is left wisely to the tutelage of unforeseen events. παραδίδοται—is delivered over. The present is used to denote the certainty of the future event.2 μετὰ τρεῖς ἡμέρας—after three days. The resurrection was really on the third day. But the usage of speech allowed this to be spoken of in either way.

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

He taught [εδιδασκεν] . The Rev. would have done better to give the force of the imperfect here : He was teaching. He sought seclusion because he was engaged for the time in instructing. The teaching was the continuation of the "began to teach" (viii. 31).

Is delivered. The present tense is graphic. The future is realized by the Lord as already present. See on Mt 26:2.

33 - 35. Peculiar to Mark.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.