The Meaning of Mark 9:31 Explained

Mark 9:31

KJV: 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.

YLT: for he was teaching his disciples, and he said to them, 'The Son of Man is being delivered to the hands of men, and they shall kill him, and having been killed the third day he shall rise,'

Darby: for he taught his disciples and said to them, The Son of man is delivered into men's hands, and they shall kill him; and having been killed, after three days he shall rise again.

ASV: For he taught his disciples, and said unto them, The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again.

KJV Reverse Interlinear

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. 

What does Mark 9:31 Mean?

Study Notes

The Son of man
See, Mark 8:31
Son of man
(See Scofield " Ezekiel 2:1 ") . Our Lord thus designates Himself about eighty times. It is His racial name as the representative Man, in the sense of 1 Corinthians 15:45-47 as Son of David is distinctly his Jewish name, and Son of God His divine name. Our Lord constantly uses this term as implying that his mission (e.g.); Matthew 11:19 ; Luke 19:10 . His death and resurrection (e.g.); Matthew 12:40 ; Matthew 20:18 ; Matthew 26:2 and His second coming (e.g.); Matthew 24:37-44 ; Luke 12:40 transcended in scope and result all merely Jewish imitations. When Nathanael confesses him as "King of Israel," our Lord's answer is, "Thou shalt see greater things.. . the angels of God ascending and descending upon the Son of man." When His messengers are cast out by the Jews, His thought leaps forward to the time when the Son of man shall come, not then to Israel only but to the race; Matthew 10:5 ; Matthew 10:6 ; Matthew 8:23 . It is in this name, also, that universal judgment is committed to Him John 5:22 ; John 5:27 . It is also a name indicating that in Him is fulfilled the O.T. foreview of blessing through a coming man. See Scofield " Genesis 1:26 "; Genesis 3:15 ; Genesis 12:3 ; Psalms 8:4 ; Psalms 80:17 ; Isaiah 7:14 ; Isaiah 9:6 ; Isaiah 9:7 ; Isaiah 32:2 ; Zechariah 13:7 ; Isaiah 32:2 ; Zechariah 13:7 .

Verse Meaning

Jesus was concentrating on teaching His disciples during this phase of His ministry. Here He revealed to them for the first time that someone would deliver Him up or hand Him over (Gr. paradidotai) to His enemies. Ultimately God did this, but Judas was the human agent that brought His will to pass. Probably there is an intended contrast between "Son of Man" and "men" in this verse.
". . . in a fallen world men had become so hostile to God that when, as the culmination of his plans for their salvation, he sent to them the Prayer of Manasseh , their Saviour and ultimate model, they regarded and treated him as their worst enemy. Men and the Son of Man stood on opposite sides in God"s eschatological battle against the powers of evil." [1]
Mark recorded Jesus saying that He would rise of His own power (active voice). Matthew said Jesus spoke of being raised (passive voice, Matthew 17:23). Probably Jesus said both things in the course of His teaching. This verse probably summarizes instruction that Jesus gave the disciples as they walked. [2]

Context Summary

Mark 9:30-50 - The Path To Greatness
Such were the hopes awakened by the Transfiguration and the following miracles that the disciples were led to speculate upon their relative position in the Kingdom. Jesus therefore took a little child for His text, and preached to them a sermon on humility. How constantly the Master speaks of the little ones! He says that we must be converted to become like them; that to cause them to stumble will involve terrible penalties; that they are not to be despised; that each has an angel of the Father's presence-chamber appointed to his charge; that to seek and to save one He is prepared as the shepherd to traverse the mountains; that it is not the Father's will that one of them should perish. How infinitely tender and humble was His love for them!
Let us strive to cut off whatever causes us to stumble. It may be a friendship, a pastime, a pursuit, a course of reading; but there must be no quarter given, no excuse accepted. As soon as the soul dares to make this supreme renunciation, there is an accession of life. Whenever the body loses the use of one member, such as the eye, there is an accession of vigor in others; so, to deny the lower is to open the door to the higher, and, though maimed, to enter into life. Mark 9:44-48 evidently refer to the valley of Hinnom, where fires were kept burning to consume waste. [source]

Chapter Summary: Mark 9

1  Jesus is transfigured
11  He instructs his disciples concerning the coming of Elijah;
14  casts forth a deaf and mute spirit;
30  foretells his death and resurrection;
33  exhorts his disciples to humility;
38  bidding them not to prohibit such as are not against them,
42  nor to give offense to any of the faithful

Greek Commentary for Mark 9:31

For he taught [edidasken gar)]
Imperfect tense, and the reason given for secrecy. He was renewing again definitely the prediction of his death in Jerusalem some six months ahead as he had done before (Mark 8:31; Matthew 16:21; Luke 9:22). Now as then Jesus foretells his resurrection “after three days” (“the third day,” Matthew 17:23). [source]
He taught [ἐδίδασκεν]
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” (Mark 8:31). [source]
Is delivered []
The present tense is graphic. The future is realized by the Lord as already present. See on sa40" translation="">Matthew 26:2.sa40 [source]

Reverse Greek Commentary Search for Mark 9:31

Mark 10:32 And began to tell them the things that were to happen to him [ηρχατο αυτοις λεγειν τα μελλοντα αυτωι συμβαινειν]
He had done it before three times already (Mark 8:31; Mark 9:13; Mark 9:31). So Jesus tries once more. They had failed utterly heretofore. How is it now? Luke adds (Luke 18:34): “They understood none of these things.” But Mark and Matthew show how the minds of two of the disciples were wholly occupied with plans of their own selfish ambition while Jesus was giving details of his approaching death and resurrection. [source]
Mark 10:32 And he took again the twelve [και παραλαβων τους δωδεκα]
Matthew has “apart” from the crowds and that is what Mark also means. Note παραλαβων — paralabōn taking to his side.And began to tell them the things that were to happen to him (ηρχατο αυτοις λεγειν τα μελλοντα αυτωι συμβαινειν — ērxato autois legein ta mellonta autōi sumbainein). He had done it before three times already (Mark 8:31; Mark 9:13; Mark 9:31). So Jesus tries once more. They had failed utterly heretofore. How is it now? Luke adds (Luke 18:34): “They understood none of these things.” But Mark and Matthew show how the minds of two of the disciples were wholly occupied with plans of their own selfish ambition while Jesus was giving details of his approaching death and resurrection. [source]
Luke 9:44 Sink into your ears [Τεστε υμεις εις τα ωτα υμων]
Second aorist imperative middle of τιτημι — tithēmi common verb. “Do you (note emphatic position) yourselves (whatever others do) put into your ears.” No word like “sink” here. The same prediction here as in Mark 9:31 = Matthew 17:22 about the Son of man only without mention of death and resurrection as there. See note on Mark 9:31 for discussion. [source]
John 3:34 God giveth []
The best texts omit God. Rev., He giveth. Rev., also, rightly, omits the italicized to Him. The personal object of the verb giveth is indefinite. Render, He giveth not the Spirit by measure. In order to convey the full force of the terms giveth and by measure, it will be necessary to attempt an explanation of the general scope and meaning of this very difficult and much disputed passage. The starting point of the exposition must be John 3:30, the Baptist's noble resignation of his own position, and claims to Jesus: He must increase, but I must decrease. At this point the Evangelist, as we have seen, takes up the discourse. The Baptist's declaration that Jesus “must increase” - that He is a messenger of a transcendently higher character, and with a far larger and more significant message than his own - furnishes the Evangelist with a text. He will show why Jesus “must increase.” He must increase because He comes from above, and is therefore supreme over all (John 3:31). This statement he repeats; defining from above ( ἄνωθεν ) by out of heaven ( ἐκ τοῦ οὐρανοῦ ), and emphasizing it by contrast with mere earthly witness ( ὁ ἐκ τῆς γῆς ) whose words bear the stamp of his earthly origin ( ἐκ τῆς γῆς λαλεῖ ). Being from heaven, He testifies of heavenly things, as an eye-and ear-witness. “What He hath seen and heard, of that he beareth witness.” It is indeed true that men reject this testimony. “No man receiveth His witness” (John 3:32). None the less it is worthy of implicit credence as the testimony of God himself. He that has received that testimony has solemnly attested it as God's own witness; “hath set his seal to this, that God is true.” To declare Jesus' testimony untrue is to declare God untrue (John 3:33). For He whom God hath sent utters the whole divine mess age (the words of God, John 3:34). -DIVIDER-
-DIVIDER-
Thus far the reasoning is directed to the conclusion that Jesus ought to increase, and that His message ought to be received. He is God's own messenger out of heaven, and speaks God's own words. -DIVIDER-
-DIVIDER-
The common explanation of the succeeding clause is that God bestows the Spirit upon Jesus in His fullness, “not by measure.”-DIVIDER-
But this is to repeat what has already been more than implied. It would seem to be superfluous to say of one who comes out of heaven, who is supreme over all things, who bears witness of heavenly things which He has seen and heard, and who reveals the whole message of God to men - that God bestows upon Him the Spirit without measure. -DIVIDER-
-DIVIDER-
Take up, then, the chain of thought from the first clause of John 3:34, and follow it on another line. The Messenger of God speaks the words of God, and thus shows himself worthy of credence, and shows this further, by dispensing the gift of the Spirit in full measure to His disciples. “He giveth not the Spirit by measure.” This interpretation adds a new link to the chain of thought; a new reason why Jesus should increase, and His testimony be received; the reason, namely, that not only is He himself divinely endowed with the Spirit, but that He proves it by dispensing the Spirit in full measure. -DIVIDER-
-DIVIDER-
Thus John 3:35follows in natural sequence. This dispensing power which attests His claims, is His through the gift of the divine Father's love. “The Father loveth the Son, and hath given all things into his hand.” This latter phrase, into His hand, signifies not only possession, but the power of disposal. See Mark 9:31; Mark 14:41; Luke 23:46; Hebrews 10:31. God has given the Son all things to administer according to His own pleasure and rule. These two ideas of Christ's reception and bestowment of divine gifts are combined in Matthew 11:27. “All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and He to whomsoever the Son may determine ( βούληται ) to reveal Him.”-DIVIDER-
Therefore John the Baptist must decrease, and Jesus must increase. A measure of the Spirit was given to the Baptist, sufficient for his preparatory work, but the Baptist himself saw the Spirit descending in a bodily form upon the Son of God, and heard the voice from heaven, “This is my beloved Son, in whom I am well pleased.” The Spirit is thus Christ's own. He dispenses, gives it ( δίδωσιν ), in its fullness. Hence Jesus said, later, of the Spirit of truth, “He shall glorify Me, for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I that He shall take of mine and shall show it unto you” (John 16:14, John 16:15). -DIVIDER-
-DIVIDER-
[source]

What do the individual words in Mark 9:31 mean?

He was teaching for the disciples of Him and He was saying to them - The Son - of Man is delivered into [the] hands of men they will kill Him having been killed on the third day He will arise
ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν αὐτοῖς ὅτι Υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων ἀποκτενοῦσιν αὐτόν ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται

ἐδίδασκεν  He  was  teaching 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: διδάσκω  
Sense: to teach.
μαθητὰς  disciples 
Parse: Noun, Accusative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἔλεγεν  He  was  saying 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ὅτι  - 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Υἱὸς  Son 
Parse: Noun, Nominative Masculine Singular
Root: υἱός  
Sense: a son.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀνθρώπου  of  Man 
Parse: Noun, Genitive Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
παραδίδοται  is  delivered 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: παραδίδωμι  
Sense: to give into the hands (of another).
εἰς  into  [the] 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
χεῖρας  hands 
Parse: Noun, Accusative Feminine Plural
Root: χείρ  
Sense: by the help or agency of any one, by means of any one.
ἀνθρώπων  of  men 
Parse: Noun, Genitive Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
ἀποκτενοῦσιν  they  will  kill 
Parse: Verb, Future Indicative Active, 3rd Person Plural
Root: ἀποκτείνω 
Sense: to kill in any way whatever.
ἀποκτανθεὶς  having  been  killed 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: ἀποκτείνω 
Sense: to kill in any way whatever.
μετὰ  on  the 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
τρεῖς  third 
Parse: Adjective, Accusative Feminine Plural
Root: τρεῖς 
Sense: three.
ἡμέρας  day 
Parse: Noun, Accusative Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
ἀναστήσεται  He  will  arise 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: ἀναπηδάω 
Sense: to cause to rise up, raise up.