Mark 10 33

Mark 10:33 kjv

Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:

Mark 10:33 nkjv

"Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles;

Mark 10:33 niv

"We are going up to Jerusalem," he said, "and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles,

Mark 10:33 esv

saying, "See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles.

Mark 10:33 nlt

"Listen," he said, "we're going up to Jerusalem, where the Son of Man will be betrayed to the leading priests and the teachers of religious law. They will sentence him to die and hand him over to the Romans.

Mark 10 verses

Mark 10 33 Meaning

This verse contains Jesus' explicit prophecy of His impending suffering and death, as He leads His disciples toward Jerusalem. He declares that the Son of Man will be delivered into the hands of the chief priests and scribes, who will condemn Him to death, and then hand Him over to the Gentiles for execution. This is the third, most detailed, and final Passion prediction recorded in Mark's Gospel.

Mark 10 33 Context

Mark 10:33 is part of Jesus' third and most specific Passion prediction in the Gospel of Mark (the others being 8:31 and 9:31). This announcement comes immediately after the disciples, led by James and John, exhibit their profound misunderstanding of Jesus' mission by seeking positions of power and glory in His kingdom. Jesus had just taught about the sacrifice required to follow Him (Mk 10:28-31) and the unsuitability of a rich young man to follow due to his attachments (Mk 10:17-27). As Jesus and His disciples are "on the road, going up to Jerusalem" (Mk 10:32), Jesus explicitly details the suffering awaiting Him in the very city that held such spiritual significance and future prophetic fulfillment. This setting underscores the deliberate and sacrificial nature of His journey, contrasting sharply with the disciples' expectations of an earthly, glorious reign.

Mark 10 33 Word analysis

• Saying, Behold, we go up to Jerusalem; (λέγων, Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, legon, Idou anabainomen eis Hierosolyma)
  • Saying (λέγων - legon): This present participle suggests a continuous or repeated declaration, highlighting Jesus' intentional and persistent teaching of this truth.
  • Behold (Ἰδοὺ - Idou): A strong interjection, translating as "Look!" or "Pay attention!" It draws immediate focus to a significant, weighty, and crucial statement, indicating the solemnity and urgency of Jesus' words.
  • we go up (ἀναβαίνομεν - anabainomen): This verb literally means "to go up," fitting the geographical elevation of Jerusalem. Figuratively, it denotes a purposeful journey towards a culmination or significant event, here signaling the imminent fulfillment of prophetic destiny. The "we" includes the disciples, involving them in the journey's purpose, even if they grasp it not fully.
  • to Jerusalem (εἰς Ἱεροσόλυμα - eis Hierosolyma): The destined city for Jesus' crucifixion, known as the "city of peace" but ironically the place of His greatest rejection and suffering, fulfilling numerous Old Testament prophecies. It is the political and religious capital where the culmination of His earthly ministry would occur.
• and the Son of man (καὶ ὁ υἱὸς τοῦ ἀνθρώπου, kai ho huios tou anthropou)
  • the Son of man (ὁ υἱὸς τοῦ ἀνθρώπου - ho huios tou anthropou): Jesus' favored self-designation. This title from Daniel 7:13-14 conveys both His humanity (identification with mankind) and His divine authority as a heavenly, eschatological figure. In Mark, it is frequently used in contexts of suffering (8:31, 9:31), anticipating His Passion, and also His glorious return (13:26, 14:62). Its usage here grounds the impending suffering in His ultimate divine mission and authority.
• shall be delivered (παραδοθήσεται, paradothēsetai)
  • shall be delivered (παραδοθήσεται - paradothēsetai): A passive verb (from paradidomi). This carries a rich theological weight, signifying a "handing over." It encompasses Judas' betrayal, the Jewish authorities handing Jesus to the Romans, and ultimately, God's providential "delivering over" of His Son for the atonement of sins (cf. Rom 8:32). The passive voice subtly implies a divine orchestration of events, even amidst human sin.
• unto the chief priests, and unto the scribes; (τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, tois archiereusin kai tois grammateusin)
  • unto the chief priests (τοῖς ἀρχιερεῦσιν - tois archiereusin): The leaders of the Sanhedrin, mostly Sadducees, who controlled the Temple and held significant political and religious power under Roman rule. They represent the highest religious authority in Judaism.
  • and unto the scribes (καὶ τοῖς γραμματεῦσιν - kai tois grammateusin): The experts in Jewish law and scripture, often Pharisees, who interpreted and taught the Law. Together with the chief priests, they represent the official Jewish religious establishment and the intellectual authority of the time. This combination signifies a full-fledged condemnation by the highest Jewish religious-legal court.
• and they shall condemn him to death, (καὶ κατακρινοῦσιν αὐτὸν θανάτῳ, kai katakrinousin auton thanatō)
  • condemn him to death (κατακρινοῦσιν αὐτὸν θανάτῳ - katakrinousin auton thanatō): A legal verdict. This refers to the formal judgment passed by the Jewish Sanhedrin, even though under Roman occupation, they lacked the authority to execute the death penalty themselves. It signifies their active role in determining Jesus' guilt worthy of capital punishment according to their interpretation of the Law.
• and shall deliver him to the Gentiles: (καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν, kai paradōsousin auton tois ethnesin)
  • deliver him (παραδώσουσιν - paradōsousin): The same verb root as "shall be delivered" earlier (paradidomi), but here it is active voice. It shows the Jewish authorities actively handing Jesus over.
  • to the Gentiles (τοῖς ἔθνεσιν - tois ethnesin): This specifically refers to the Roman authorities, particularly Pontius Pilate and his soldiers, who would carry out the crucifixion, a Roman method of execution. This detail confirms the prophecy's precision regarding the means and agents of His death. It also prefigures the Gospel's reach beyond Judaism to the wider world.

Mark 10 33 Bonus section

• This detailed prophecy acts as a direct theological contrast to the immediate preceding and succeeding events in Mark 10, particularly James and John's request for glory. It exposes the profound gap between the disciples' carnal understanding of the Kingdom and Jesus' divine plan for redemption through suffering.
• The double use of the verb paradidomi (delivered/hand over) creates a dramatic sequence of Jesus being handed over: firstly, He will be delivered (divine passive/Judas' action), and secondly, the Jewish leaders will deliver Him (active agency) to the Gentiles. This linguistic choice underscores the layered responsibility and the fulfillment of God's overarching plan through human actions.
• The emphasis on "going up to Jerusalem" for this specific purpose of suffering is crucial in Mark's narrative. It signifies that Jesus' journey to the capital is not for an earthly coronation, but for a Passover of suffering and ultimately, triumph over death, setting the stage for the redemptive act.

Mark 10 33 Commentary

Mark 10:33 reveals Jesus' profound divine foreknowledge and His resolute journey toward His ordained destiny of suffering and death. This is not a random occurrence but a sovereignly purposed act. Jesus precisely outlines the sequence of events: betrayal, condemnation by the highest Jewish religious authorities (chief priests and scribes), and final execution by Roman (Gentile) power. This detail serves several purposes: it confirms Jesus' prophetic authenticity; it highlights the depth of human sin and rejection even by those who claim religious authority; and it underlines the substitutionary nature of His death, fulfilling Old Testament prophecies (e.g., Is 53). In stark contrast to the disciples' worldly ambitions for power and prestige, Jesus' prediction underscores that true messianic victory comes through sacrificial suffering, a foundational principle for understanding His mission and for genuine discipleship. It calls His followers to embrace the path of humility and service rather than earthly greatness.