Jesus As the Son of Man in Mark Andres A
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The Christological Aspects of Hebrew Ideograms Kristološki Vidiki Hebrejskih Ideogramov
1027 Pregledni znanstveni članek/Article (1.02) Bogoslovni vestnik/Theological Quarterly 79 (2019) 4, 1027—1038 Besedilo prejeto/Received:09/2019; sprejeto/Accepted:10/2019 UDK/UDC: 811.411.16'02 DOI: https://doi.org/10.34291/BV2019/04/Petrovic Predrag Petrović The Christological Aspects of Hebrew Ideograms Kristološki vidiki hebrejskih ideogramov Abstract: The linguistic form of the Hebrew Old Testament retained its ancient ideo- gram values included in the mystical directions and meanings originating from the divine way of addressing people. As such, the Old Hebrew alphabet has remained a true lexical treasure of the God-established mysteries of the ecclesiological way of existence. The ideographic meanings of the Old Hebrew language represent the form of a mystagogy through which God spoke to the Old Testament fathers about the mysteries of the divine creation, maintenance, and future re-creation of the world. Thus, the importance of the ideogram is reflected not only in the recognition of the Christological elements embedded in the very structure of the Old Testament narrative, but also in the ever-present working structure of the existence of the world initiated by the divine economy of salvation. In this way both the Old Testament and the New Testament Israelites testify to the historici- zing character of the divine will by which the world was created and by which God in an ecclesiological way is changing and re-creating the world. Keywords: Old Testament, old Hebrew language, ideograms, mystagogy, Word of God, God (the Father), Holy Spirit, Christology, ecclesiology, Gospel, Revelation Povzetek: Jezikovna oblika hebrejske Stare Zaveze je obdržala svoje starodavne ideogramske vrednote, vključene v mistagoške smeri in pomene, nastale iz božjega načina nagovarjanja ljudi. -
Names of Jesus in Mark's Gospel
Son of God • Unclean Spirits (1:24; 3:11; 5:7) — the demons themselves knew who Jesus was and were deeply afraid. They both “fell before him.” Another place a demon cries out “I know who you are Son of the Who is Jesus? Most High God” which seems to be an attempt to “gain power” over Jesus. Finally there is a place Names of Jesus in where a demon calls him “the Holy One of God” or the “Holy One fom God.” Mark’s Gospel • The Son Doesn’t Know the Hour (13:32) — here Jesus himself talks about the “Son” not knowing the hour when God will send His Son back. Jesus Mark is a story that carries us on a journey does not explicitly say “I am the Son” but this is to discover: Who is Jesus? The disciples wil the only place in Mark he uses that word. • Son of the Blessed (14:61–62) — the High Priest be asked this question throughout the book asked Jesus if he is the “Christ, the Son of the and we wil see how they come to understand Blessed” to which Jesus says yes. that Jesus is the Christ/Messiah, the Son of • Roman Centurion (15:39) — after Jesus gave him- God, who must die and be raised. self up to die, a Roman Centurion standing nearby exclaimed “surely this man was the “Son of God.” Son of God Beloved Son Jesus Christ, the Son of God (1:1) “You are my Beloved Son; with you I am wel pleased.” (1:11) • At the beginning the audience is given advance “This is my Beloved Son; listen to him!” (9:7) notice of the information that the characters will struggle with throughout the Gospel.1 • A Voice from Heaven — God himself speaks • Some old Greek Manuscripts only say “Jesus from heaven and calls Jesus his “beloved Son” at Je- Christ” and lack “Son of God.”2 But a few lines lat- sus’s baptism (1:11) and when Jesus is transfigured er (v. -
Nathaniel Schmidt Source: Journal of Biblical Literature, Vol
The "Son of Man" in the Book of Daniel Author(s): Nathaniel Schmidt Source: Journal of Biblical Literature, Vol. 19, No. 1 (1900), pp. 22-28 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3259068 Accessed: 12/03/2010 14:28 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=sbl. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org 22 JOURNAL OF BIBLICAL LITERATURE. The " Son of Man" in the Book of Daniel. -
Daniel's Vision of the Son Of
Daniel’s Vision of the Son of Man E.J. Young, Th.M., Ph.D. [p.3] One of the most majestically conceived scenes in the entire Old Testament is that of the judgment in which a figure like the Son of man came with the clouds of heaven and was brought before the Ancient of days. The vision has to do with the judgment of four beasts which represent human kings, and also with the establishment of the kingdom of God.1 At its central point is the scene of judgment and the introduction of the Son of man. Concerning this strange figure there has been much discussion, and it will be our purpose to ascertain, in so far as that is possible, his identity. A Survey of Daniel VII The seventh chapter of Daniel relates events which took place in the first year of Belshazzar king of Babylon.2 During this year a dream came to Daniel, the content of which he recorded. In this dream he saw the great sea, a figure of humanity itself.3 From the sea there arose four beasts, each diverse from the others. These beasts did not arise simultaneously, but one after another. The first is said to have been like a lion, with the wings of an eagle. In its flight to heaven it was checked, the heart of a man was given to it and it was made to stand upon its feet as a man. The second beast was compared with a bear raised up on one side. The third resembled a leopard, and the fourth was nondescript, compared to no animal. -
Mark-Leader-Guide-NASB-And-ESV
Mark Leader Guide (NASB and ESV) The Gospel of Jesus Christ, Son of God and Son of Man i Mark Leader Guide (NASB and ESV) © 2018 Precept Ministries International Published by Precept Ministries of Reach Out, Inc. Chattanooga, Tennessee 37422 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopying, recording, or otherwise—without the prior written permission of the publisher. Printed in the U.S.A. Unless otherwise noted Scripture quotations are from the New American Standard Bible® © The Lockman Foundation, 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission. www.lockman.org Scripture quotations marked ESV are taken from ESV® Bible (The Holy Bible, English Standard Version®) © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. 1st Edition (11/2018) ii USING LEADER GUIDES Leader Guides are intended for you, the leader, to guide your Precept Upon Precept® and In & Out® discussions. They are designed to help you reason through the content of the lessons and to ensure you have understood what your group should have learned from their study. The guides offer effective plans for leading discussions. The Holy Spirit is your guide as you prepare. He is the one who knows what your group needs to apply to their lives. Pray for them as they study and for yourself as you prepare to lead the discussion. These guides can be used for either the NASB or the ESV edition of the courses. -
In Generic and Personal Senses. God the Spirit and Consequently Being
Renewal 111:64-72 \ � 2013 West Africa Theological Seminary THE SIGNIFICANCE OF THE SON OF MAN TERMINOLOGY IN EZEKIEL BY DR. OFFIONG ETUK UDOIBOK Pan-African Christian University College, Winneba ABSTRACT: This article addresses the "son of man" from its Old Testament canonical roots, with particular reference to the book of Ezekiel. Ben-adam, the Hebrew for "son ofman," is used both in generic and personal senses. God identifies the prophet as "son ofman" because ofhis submission to the power of the Spirit and consequently being qualified to speak for God, a thing that bespeaks the purpose for which man was created. At times God uses the prophet as object lesson (pedi^ogy in biography), with pains infUcted on his person to remind Judah that a man can be that obedient, although so spiritual. God's Due to the fact that "son of man" implies not only the human aspect true readers of servant, but as well the divine strength that produces humanity, this article have been cautioned by H. E. Tohdt not to place the "son ofman" of the prophets exactly on par with that ofJesus.' KEYWORDS: Son ofMan, Ezekiel, Eschatology PROLEGOMENA A. The Son ofMan in the OldTestament in the Old Besides Psalm 8:4, the terminology "Son ofman" is mentioned only and as bar-nasha Testament books of die exilic prophets, Daniel Ezekiel, it is found once (Daniel (Aramaic) and ben-adam(Hebrew). In Daniel 7: 1 3)and 93 times in Ezekiel.' Ben-adam is, therefore, a The word ben etymologically means "son of" the collective sense. -
The Son of Man and the Ancient of Days Observations on the Early Christian Reception of Daniel 7
The Son of Man and the Ancient of Days Observations on the Early Christian Reception of Daniel 7 Bogdan G. Bucur Duquesne University, Pittsburgh Abstract: The divergence between the two textual variants of Dan 7:13 (“Old Greek” and “Theodotion”) and their distinct ways of understanding the relationship between Daniel’s “Ancient of Days” and “Son of Man” is insufficiently studied by scholars of the Book of Daniel, and is neglected by translators of the LXX. This article offers a critical examination of the status quaestionis and a discussion of the exegetical, doctrinal, hymnographic, and iconographic productions illustrating the rich reception history of Daniel 7 in Late Antique and Medieval, especially Byzantine, Christianity. While one exegetical strand distinguishes between the Son of Man (identified as God the Son) and the Ancient of Days (identified as God the Father), an equally, if not more widespread and influential, interpretation views Jesus Christ as both “Son of Man” and “Ancient of Days.” The article argues against the thesis of a direct correlation between the two textual variants of Dan 7:13 and the two strands of its reception history. Introduction The Christian reception history of Daniel 7:13 is complicated by the existence of two authoritative Greek variants of this verse. The pages to follow review the state of scholarship and argue that this textual divergence actually had a minimal impact on the Wirkungsgeschichte of Dan 7:13. This article is also concerned with the best ways to describe the multi-layered reception history of Greek Daniel 7, its diverse modes of symbolisation and strategies of appropriating the sacred Scriptures of Israel as Christian Bible. -
(THE) SON of (THE) MAN, and JESUS Part One: the Meaning
APPENDIX II (THE) SON OF (THE) MAN, AND JESUS Part One: the Meaning and Application of the Aramaic Idiom A. Th e meaning of the Phrase An Aramaic idiom, ‘(the) son of (the) man’ (a rendering to be explained) has recently received renewed attention, as providing a possible ante- cedent of the characteristically dominical expression, ‘the son of the man’ (as a slavish translation of ho huios tou anthropou would have it). In Aramaic, the phrase essentially means ‘human being,’ and the issue which has emerged in the study of the Gospels centers on whether Jesus used the phrase with that broad, non-messianic refer- ence. Amongst recent contributors, Geza Vermes has perhaps been the most conspicuous exponent of the view that the Aramaic idiom is the only key necessary for understanding Jesus’ preaching in regard to ‘the son of man.’1 His own particular generalization, that the phrase is a circumlocution for ‘I,’ has rightly been attacked:2 the fact is that ‘(the) son of (the) man’ in Aramaic is generic, in the sense that, insofar as it is self-referential, the speaker is included in the class (or a class) of human beings, but the class normally refers to mortal humanity (or a group of people), not to one human being alone.3 1 See Vermes, Jesus the Jew. A Historian’s Reading of the Gospels (London: Collins, 1973) 160–191; ‘ “Th e Son of Man” Debate,’ JSNT 11 (1978) 19–32. 2 See J. A. Fitzmyer, ‘Another View of the “Son of Man” Debate,’ Journal for the Study of the New Testament 14 (1979) 58–68; ‘Th e New Testament Title “Son of Man” Philologically Considered,’ A Wandering Aramean. -
1 Week 27 Jesus and the Tax Collector
WEEK 27 JESUS AND THE TAX COLLECTOR---------- Dennis Watson Although we may think we have a good excuse for a particular sin, there is no excuse for sin except the fact that we are sinners. What do sinners do? Sin! Many of us have been stopped for speeding or running a traffic light. No matter what excuse you gave the officer you were probably ticketed anyway. There is no excuse for breaking the law. There is no excuse for breaking God’s law except the fact that we are sinners. This is the human predicament and our predicament must be acknowledged! The acknowl- edgement is the prelude to be being delivered and rescued—saved from our predicament. Pride prevents many people from admitting that they are plagued by sin. Everyone is, except Jesus. He is the only one who can remedy our predicament. This week we will look at a tax collector who acknowledged his sin and a Pharisee who was prideful and refused to. Day 1 First Read Luke 18:9-12 “I am just as good as anyone else.” I have heard that said many times and have, at some point, even said it myself. Most of us can come up with plen- ty of excuses for our sinful behavior. The easiest and most popular excuse is usually “someone else made me do it.” No matter how bad a person’s sin is he can usually find someone whose sin, he thinks, is worse than his own. After all, we might be tempted to say, “I have never killed anyone so I am a lot better than those that have.” In the passage we read today Jesus tells a parable about a religious man (a Pharisee) and a tax collector. -
The Son of Man Came to Serve.Pages
! ! Hope Christian Church Todd Cravens !23 March 2014 Sermon Series: The Gospel of Mark The Son of Man Came To Serve, Not Be Served Why Did Jesus Come to Earth? ! ! Mark 10:35-45 9ESV) 35 And James and John, the sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36 And he said to them, “What do you want me to do for you?” 37 And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 38 Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” 39 And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, 40 Page "1 of "11 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” 41 And when the ten heard it, they began to be indignant at James and John. 42 And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. -
Jesus's Son of Man Strategy in Mark: the Allegorical" Idiomatic Vs
LIBERTY UNIVERSITY SCHOOL OF DIVINITY Jesus’s Son of Man Strategy in Mark: The Allegorical “Idiomatic vs. Messianic” Chess Match and Lessons for Christian Apologetics A Thesis Project Submitted to the Faculty of Liberty University School of Divinity in Candidacy for the Degree of Master of Arts in Christian Apologetics by Toni Perry Lynchburg, Virginia July 31, 2020 Copyright © 2020 by Toni Perry All Rights Reserved ii LIBERTY UNIVERSITY SCHOOL OF DIVINITY Thesis Project Approval Sheet ______________________________ Dr. David Stark Mentor ______________________________ Dr. Edward Martin Reader iii ABSTRACT JESUS’S SON OF MAN STRATEGY IN MARK: THE ALLEGORICAL “IDIOMATIC VS. MESSIANIC” CHESS MATCH AND LESSONS FOR CHRISTIAN APOLOGETICS. Toni Perry Liberty University School of Divinity, 2020 Mentor: Dr. David Stark Reader: Dr. Edward Martin Played out against the background of a chess game allegory, this thesis argues two key components to discovering Jesus’s self-identity in the Gospel of Mark. The first is that Mark’s depiction of Jesus’s Son of Man self-designation as a messianic interpretation is more plausible than its contemporary idiomatic interpretation. The second is that Jesus reveals His hidden Son of Man identity in Mark via a threefold strategic approach, which not only embodies His intent and mission through serving, suffering, and glorification, but also serves as a paradigm for the Christian witness and discipleship. The fourfold purpose of this study is to 1) glean information of Jesus’s self-knowledge and understanding as the Son of Man in Mark’s Gospel; 2) resolve any Second Temple Judaism interpretive issues in the text in order to determine its meaning and significance; 3) examine Jesus’s Son of Man strategy in Mark and its implications on contemporary Christian apologetics; and 4) contribute intellectually to the ongoing Son of Man debate conversations. -
The Coming of the Son of Man in Mark's Gospel1
Tyndale Bulletin 56.1 (2005) 39-61. THE COMING OF THE SON OF MAN IN MARK’S GOSPEL1 Edward Adams Summary This article defends the view that Mark’s sayings on the coming of the Son of Man (Mark 8:38; 13:24-27; 14:62) refer to Jesus’ parousia, against claims made by R. T. France and N. T. Wright. According to France and Wright, these sayings call attention to the vision of Daniel 7:9-14, in which ‘one like a son of man’ comes into the presence of God for the purpose of enthronement, and point to Jesus’ post-mortem vindication, not his second coming. It is argued here that the Markan passages in question link Daniel 7:13 with other Old Testament texts and motifs, in particular, texts (such as Zechariah 14:3) and images about God’s future coming to earth; the selective combination of Scriptures and scriptural images and their application to Jesus generates the essential concept of his parousia – his coming as exalted Lord from heaven to earth at the end of history. 1. Introduction In Mark’s Gospel, Jesus makes three references to the future coming of the Son of Man (8:38; 13:24-27; 14:62).2 These sayings are normally 1 This article is a revised version of my Tyndale New Testament Lecture, at the Tyndale Triennial conference, Regents Park Conference Centre, Nantwich, 2003. I am grateful for comments made on that occasion. I am especially grateful to the editor and the independent reviewer for the Bulletin for their very helpful advice.