King James Version

What Does Luke 9:22 Mean?

Luke 9:22 in the King James Version says “Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slai... — study this verse from Luke chapter 9 with commentary, cross-references, and original Greek word analysis.

Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.

Luke 9:22 · KJV


Context

20

He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.

21

And he straitly charged them, and commanded them to tell no man that thing;

22

Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.

23

And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily , and follow me.

24

For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.


Commentary

KJV Study Commentary
Saying, The Son of man must suffer many things (εἰπὼν ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν, eipōn hoti Dei ton huion tou anthrōpou polla pathein)—The word dei (δεῖ, "must, it is necessary") indicates divine necessity, not mere probability. The cross wasn't accidental or Plan B but the eternal purpose of God (Acts 2:23, 4:28). The title "Son of man" comes from Daniel 7:13-14, where the figure receives eternal dominion—but Jesus radically reinterprets this glorious figure as a suffering servant, combining Daniel 7 with Isaiah 53.

And be rejected of the elders and chief priests and scribes (καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων, kai apodokimasthēnai apo tōn presbyterōn kai archierōn kai grammateōn)—Jesus specifies the agents of rejection: the Sanhedrin's three constituent groups. The verb apodokimazō ("reject after examination, declare unfit") suggests official repudiation. The religious establishment, guardians of Israel's faith, will condemn Israel's Messiah—tragic irony. And be slain, and be raised the third day (καὶ ἀποκτανθῆναι καὶ τῇ ἡμέρᾳ τῇ τρίτῃ ἐγερθῆναι, kai apoktanthēnai kai tē hēmera tē tritē egerthēnai)—The passive voice of "be raised" (egerthēnai) indicates God raises Jesus; the resurrection vindicates the crucified Messiah. The third day fulfills Scripture (Hosea 6:2) and proves Jesus's death accomplished its purpose. This is the first explicit passion prediction in Luke, followed by two more (9:44, 18:31-33). Each grows more detailed as the cross approaches.

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Historical & Cultural Context

The Sanhedrin consisted of three groups: elders (lay aristocracy), chief priests (priestly aristocracy, mostly Sadducees), and scribes (legal experts, mostly Pharisees). These groups rarely agreed, yet they would unite to condemn Jesus (Luke 22:66-71, 23:1). Jesus's prediction was shocking—the Messiah was expected to triumph, not suffer; to judge, not be judged; to reign, not die. Isaiah 53's suffering servant prophecies existed, but most Jews didn't connect them to the Messiah. Jesus's radical synthesis of Davidic king (Psalm 2, 110), Danielic Son of Man (Daniel 7), and Isaianic suffering servant (Isaiah 53) was unprecedented. The disciples couldn't process this (Mark 9:32, Luke 18:34), requiring resurrection to open their understanding (Luke 24:25-27, 44-46).

Reflection Questions

  1. What does the word 'must' (divine necessity) teach about the cross being God's eternal plan, not a tragic accident or defeated Plan B?
  2. How does Jesus's combination of 'Son of man' (glorious Daniel 7 figure) with suffering, rejection, and death redefine messianic expectations?
  3. Why was the resurrection essential to vindicate Jesus's death as redemptive rather than merely tragic, and how does the third day fulfill Scripture?

Original Language Analysis

Greek · 25 words
εἰπὼν1 of 25

Saying

G2036

to speak or say (by word or writing)

ὅτι2 of 25
G3754

demonstrative, that (sometimes redundant); causative, because

Δεῖ3 of 25

must

G1163

also deon deh-on'; neuter active participle of the same; both used impersonally; it is (was, etc.) necessary (as binding)

τὸν4 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

υἱὸν5 of 25

The Son

G5207

a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship

τοῦ6 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀνθρώπου7 of 25

of man

G444

man-faced, i.e., a human being

πολλὰ8 of 25

many things

G4183

(singular) much (in any respect) or (plural) many; neuter (singular) as adverbial, largely; neuter (plural) as adverb or noun often, mostly, largely

παθεῖν9 of 25

suffer

G3958

to experience a sensation or impression (usually painful)

καὶ10 of 25

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἀποδοκιμασθῆναι11 of 25

be rejected

G593

to disapprove, i.e., (by implication) to repudiate

ἀπὸ12 of 25

of

G575

"off," i.e., away (from something near), in various senses (of place, time, or relation; literal or figurative)

τῶν13 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

πρεσβυτέρων14 of 25

the elders

G4245

older; as noun, a senior; specially, an israelite sanhedrist (also figuratively, member of the celestial council) or christian "presbyter"

καὶ15 of 25

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἀρχιερέων16 of 25

chief priests

G749

the high-priest (literally, of the jews; typically, christ); by extension a chief priest

καὶ17 of 25

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

γραμματέων18 of 25

scribes

G1122

a professional writer

καὶ19 of 25

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἀποκτανθῆναι20 of 25

be slain

G615

to kill outright; figuratively, to destroy

καὶ21 of 25

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

τῇ22 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

τρίτῃ23 of 25

the third

G5154

third; neuter (as noun) a third part, or (as adverb) a (or the) third time, thirdly

ἡμέρᾳ24 of 25

day

G2250

day, i.e., (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the jews as inclusive of

ἐγερθῆναι25 of 25

be raised

G1453

to waken (transitively or intransitively), i.e., rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from


Study Guide

Historical Context

This verse is found in the book of Luke. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Luke 9:22 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Luke 9:22 from Treasury of Scripture Knowledge

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