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Michael Vicko Zolondek

to the origin of Mk 8.31-33 is that the historical Jesus predicted his death. Th e author will not address the authenticity of Jesus’ prediction of his resur- rection, and, therefore, it will not be included here as part of the authentic core of Mk 8.31-33. Keywords Jesusrebuke ; Mark 8

Thinking the Things of God?

The Translation and Meaning of Mark 8:33c

Gerald Wheaton

I Introduction Virtually unique among contemporary translations of Jesusrebuke of Peter at Mark 8:33c (οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων) is the rsv : “You are not on the side of God but of men.” The vast majority of translations in English, French, German and Spanish closely resemble

B.A.E. Osborne

in fact thoughts prompted by the evil ygzey, the words, "For thou thinkest not the thoughts of God, but of men", are an implicit justification of all the features of Jesus' rebuke, in that the evil yêzer is at the same time "Satan", "the stumbling-bl.ock", and "the rock". In this case, the contrast

Robert H. Gundry

miscon- ceptions, which were not erased till after the resurrection anyway- and that Jesus' rebuke refers only to Peter's subsequent protest against Jesus' approaching death. Furthermore, although He doubt- less intended the disciples gradually to make a connection between suffering and Messiahship


Edited by Todd H.J. Pettigrew, Stephanie M. Pettigrew and Jacques A. Bailly

an unclean spirit, and he cried out, saying, ‘Ah, what have we to do with thee, O Jesus of Nazareth? Art thou come to destroy us? I know thee what thou art, even thou holy one of God.’ And Jesus rebuked him, saying, ‘Hold thy peace, and come out of him.’ And the unclean spirit tear him, and cried

Lamar Williamson

also names the wielder of the sword (Peter) and the slave whose ear was cut off (Malchus). As in Matthew and Luke, Jesus rebukes the action. Since Professor Ford treats the Johannine corpus in her lecture, no further atten- tion will be given here to this text. The various words about the sword in the


John T. Carroll

between language of disease and that of interference in human well-being by demons or unclean spirits. For example, in 4:39 Jesusrebukes” a fever and it leaves Simon Peter’s mother-in-law; then in 9:42 Jesusrebukes” the unclean spirit afflicting a boy, resulting in a “cure” ( iasato , “he healed [the

Max Rogland

, καὶ ἐμακροθύμησε . Some (e.g. Wifstrand, “Lukas XVIII. 7,” 72) see a notion of “delay” in this instance since the text mentions that Jesus rebuked the disciples before he stilled the sea ( ὁ δὲ αὐτοῖς ἐπετίμα πρὸ τῆς θαλάσσης ), yet καὶ ἐμακροθύμησε actually refers not to the specific epi- sode on the


, saying: let us alone; what have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God. And Jesus rebuked him, saying: hold thy peace, and come out of him. And when the unclean spirit had torn him, and cried with a loud voice, he came out of

Bruce Longenecker

in disarming the opposition. Accordingly, Jesusrebuke of Peter in Matt. 16:23 follows naturally: ‘Get behind me Satan’. Having rejected Jesus’ first prediction that the Son of God must die (16:22), Peter has played the part of Satan, seeking to turn Jesus from his way, defining divine sonship as