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176 Jesus Instructs the Failing Disciples: The Cross (8.34-9:1) coming and the gospel are closely associated (see 1:14-15). The disciple must be prepared to give al for Jesus and the gospel Life itself is at stake. One can have all the glory of this ‘wot (sev. 29) but lose one’ life (v.36) for which there iso substitute (37) Jesu call to disciplesip is paradoxically bath @ call to self-gift unto death and a surnmons 10 life. Crucial to this paradoxis the identity between Jesus andthe suffering Son of Man vin- dicated in resurrection (v.31). The vindicated suffering and dying Son of Man wil come “inthe glory of his Father with the holy angels” atthe end of time (v.38). Rejection of the way ofthe Son of Man, of Jesus and his words by “this adulterous and wicked genera- tion, will lead to rejection when the same Son of Man comesin glory (. 38)? The Son of Man will exercise his authority. For che Girt time in the narrative some light is shed upon the puzzle of Jesus use of “the Son of Man” in 210 to dele his authority to forgive sis, and his use ofthe same term to dedare his authority ovr the Sabbath in 228. The appear- ance ofthe expression “the Son of Man.” which Jesus used to affirm his autaority tice in conflicts with those who reject hima and ultimately sek his death (see 2:6), has created “a ap" in the narrative." It cannot be explained within its immediate context, but the reader ‘waits unt the author provides frtherinformation—Iater in the story—which may explain ‘why Jesus, the Son of Man, has authority over sin and over the Sabbath. The promise of his future coming in power, with the angels in the ploy of hs Father to exercise his authority against the rejection of those who were ashared of Jesus and the gospel, goes a large part ofthe way. et the promise of 8:38 ll requires flfllment. The reader looks to the remain ing parts ofthe narcatie for further information on the authority ofthe Son of Man. "This first more formally didactic, section dedicated to Jesus instruction of hs filing isciples closes with an enigmatic saying that may have hada long and complicated history in the tradition. Ite open to a numberof interpretations but must be undersiond in the light of 8:31d: xxi pet pets fuépas daorivat. There is solemnity in Jesus’ opening ‘words, nny Aéya Spe, indicating tothe reader that something climactic is about io be "id after having asked for commitment to the cross, self-os, the word of Jesu, and the gospel (rv. 34-38) He promises the gathered disciples and the erowd that some of them 21On the meaning of Woh as that which icasenta to human life, experience, and existence, in the sense ofthe Hebrew nefesh, sce Lagrange, Suit Mare, 2115 Gaia Markus 2425. Mark, the triton before him, o Jesus, may have made ths identification, Many scholars claim that the Son of Mani yan eschatological term (se the excursus “The Son of Man Discus ‘on? pp. 212-13 below). If te pre-Markan tradition or Mank, and not the historical Jesus, made this identification inv 8 (as most Iikely, itis also probable that Mark added te eschatological ‘connection (coming inthe plory ofthe father withthe angels). Howeves this need not be debated Ire, Bor Mark, the issue ie clear An ashamed rejection ofthe sufering Son of Man now leads to ‘nel rejection by the Son of Man shen. This negative statement, which may have is origi ina sits tion of martyzdom (se Pesch, Markuscrangeliun, 25), s rendered positive in Lake 128-9. 3 Grundmann, Markus, 177-78, The reference to “this generation” (ev x) yeved. rar), fa thee described with the adjectives “adulterous and sinful” looks back to Jesus angry encounter with the Phaises in 6:12. Tie the author used the expression “this generation tolinkJess"intecioc: tore with the narrative, Afterall they had witnessed they were sl secking signs. The seme literary Tink withthe word witin the text” is happening hee, bat the “gencration” further described as ‘wicket, aided by langoage which comes from Israel’ prophetic tradition (see Ist Iss 2s Eck 1632; Hos 2). See Lane, Mark, 310. 240m this feature of narrative (lo called “blanks” or “places of indeterminacy”) see W. Ie, ‘The Act of Reading: A Thor o Aesthetic Resporse (London: Routledge & Kegan Paul, 1978), 182-87 1S'The use of “amen” act asa separation between Jesus’ promise in 3, which wil ake place atthe Parousa, and the ertner promise a1, which will ake lace tthe resurrection Tes not nee- {sary eschatological, as per Grlks, Markus 2:26, flowing K. erger, Die Amen-Wort eu: Hine ‘The Instruction of the Transfiguration (912-13) wr will not dic before they sce the kingdom of God come with power (9:1). ‘The pre-Easter Jesus may have expected thatthe time between his apparent human falure and his return in power would be brief. It is dificult to be sure about that, but there was certainly atime inthe early church when confusion reigned over Jesus'final return, which may have had its ‘origins in the memory of Jesus’ own words about the urgency ofthe times (see 1 Thess 4:13-5:11). The saying may also have originated in the Markan community when Jesus re- ‘turn with power asthe eschatological Son of Man was expected at any time In its present ‘Markan context, howeves, its meaning must be determined by that context. ‘The Future of Jesus, Messiah and Son of Man (4:2, 31), i fundamental tothe fature of the disciple who takes up the cross, lays down his life, and isnot ashamed of Jesus. In ‘words influenced by early credal statements concerning the resurrection (see 1 Cor 15:4), Jesus has told the disciples that he willbe slain, “and aftr three days rise again’ (v.31) ‘This is what the “some who are standing here” wil experience. The crucified yet risen ‘Christ willbe the guarantee ofthe truth of Jesus’ teaching, The Son of Man willbe sai but his loss of selt in death will be vindicated in resurrection. There are some standing ‘there hearing Jesus’ words who will experience the apparent faire of the crucifixion, over- come by God's power in the resurrection. The resurrection of Jesus willbe the kingdom of God coming in powcr. This willbe true sight: an acceptance of a discipleship which re- sponds to the teaching of Jesus in 8:34-38 (cross, loss of self, and ultimate vindication), empowered by the presence of the risen Jesus, the kingdom of God come in power. As the storyteller looks back upon the world within the tert, he singles ont this privilog for “some who are standing here” in the time ofthe narrative. However long past it may have been the Marfan comunity and its Gospel exst because ofthe experience of ome who ‘ere standing there. They experienced the transformation of suffering into powet, an their witness lies behind the Markan narrative? neime " ‘The instruction of the transfiguration (9:2-13) Six days separate the initial teaching ofall who would be disciples of Jesus (8:34-9:1) and Jesus’ taking the “inner circle” of the Twelve, Peter, James, and John (see 3:16-17), on toa high mountain where they could be by themselves, “After six days” may indicate that ‘the event took place on the seventh day, and would thus have a sense of fulfilment. It also recalls Exod 24:16, where Moses, accompanied by Joshu, spent six days on the mountain Untersuchung der Legitimation in apokalyrischen Rede (BENW 39 Berlin de Gruyter, 1970), 62-67. Context must be allowed to determine the meaning of text. Nor isi liturgical, use to intvodce the lronsfguration story es claimed by LaVerdiere (The Beginning, 2:39-41), For Pesch (Markus. erangeiun, 2:67), LaVerdiere (The Beginning, 2:41-43),and Lane Mark, 313-14), Fees, James, and Tah ae tose standing che” 1) who te te Son of Man coming with per nw 2-8 2 proleptic experience of the Parcusia. Aginst this suggestion, see , re Nincham, Se Merk, 236. “ ‘nereien We Lagaag® Seat Mar 215 2Thesc possibilities (and variations upon them) arent tobe dismissed out of hand. Fora sur~ vey of opinions, see Cranfield, St Mark 285-89, On the history ofthe interpretation of Sl see also Taylor, Mark, 384-86, 27° This interpretation separates the two “times” of the coming ofthe Son of Man ix 838 (the Parousia) and the coming ofthe Kingdom with power in 9: (the resurrection), The formal “tnen” saying (61a) between 8:28 and :1 is used to indieate this separation, Lagrange (Saint Mare214-15) is close to this interpretation. He dims that the coming ofthe kingdom with power (0) wil be found in the post resurrection preaching of the gospel. See also. : found preaching of the gospel. See also Likrmana, Markusevangelium, tani on te seventh days YHWH celled to im from the lo, Iso Links 9:2—13 with the (©. 4), and especially the namsing of Elijah before Moses. Traditionally, these two figures ‘ding 8.27-9:1. The location on the mountain maxks what follows a6 akin to a have been explained as representatives of the Law (Moses) andthe Prophets (Elijah). But {Reap In the ible mountains are regularly the plats where the divine and the the two figure are introduced in the reves ode, Alo i ference the Led the ‘human touch Without any flourish, Mark reports “he was transfigured before them Prophets were intended, there was no need to go beyond Moses, regarded by Jewish tadi- {uerepop$stn tunpoatey aéréw). The self-contained narrative of 9:2-8 was shaped by the tion to be the first and the greatest ofall the prophets (see Deut 18:15-18), as well as the storyteller and inserted into this place in the narrative to continue the double-pronged figure who mediated God's gift of the law. There are probably two elements involved. [a message being developed bere: the significance of Jess’ relationship to God (w. 1-4, 7) the first place, both Eijeh and Moses were figures who had experienced theophanics on a and the agility of the disciples (wv. 6-5, 8)2® The aftermath (vv. 9-13) continues these ‘mountain (see Exod 19:16-25; 1 Kgs 19:11~18). More importantly, both were celebrated in themes.” Jesus farther informs the privileged disciples about bis resurrection and his rela~ Jewish tredition as having been transported into heavea. Ths is clear for Ejah in 2 Kgs tionship to Hlijah (w. 9, 12-13), but they are not able to understand this information 39-12, and subsequent Jewish reflection (see Sir 48:9; 1 Mace 2:38; 1 En. 8952; 93:8, (reo). : Josephus, Ant. 9:28). Even though Moses’ death is recorded, the place of his burial is ‘An important narrative strategy is t work here, The reader is aware of Jesus! relation- known (Deut 34:5-8), and subsequent tradition associated Moses with exaltation to heav- ship to God, made clear inthe prologue (see especialy 1:1-3, 9-11), but none ofthe ctar- ‘nly glory (see Josephus, Ant 3:5.7; 48.48; LA.B, 19:12,16; 329; As. Mes 1:5-8: Phil, tatrs inthe story have been gjven this information Its revealed to Pete, James, and John ‘Mos. 2.288, 291-292; QG 1.86). tn the mountain, In a parallel fashion te reader is also aware of Jesus relationship tothe Once ths ink is made, then the conversation between Jesus, Elijah, and Moses isto lj figure of John the Baptist from the prologue (se 1:#-8), but oly as Jesu andthe di be linked to Jesus! words in 8:38, Like Elijah and Moses, jesus will be transported ciples come down from the mountain is tis relationship made known to characters inthe to heaves, and thus take his place asthe Son of Man inthe glory of his Father and the Story. The reader follows the response ofthe disciples, armed with the knowledge provided holy angels (6:38) The scene, therefore, is an anticipation of the glorification of Jesus by the authoritative voices of God (1:2-3) and the narrator (Il, 4-13). How will the dis- that must take place by means of his suffering, death, and resurrection into glory ciples respond to this czucialinformation?™* a (see 831). Bijab, however, is named frst because he has been so important inthe sur. "The description of Jest transformation uses language associated with the appear rounding narrative. In 6:28 the disciples reported that some people regarded Jesus as Fl ance of heavenly beings the impression of a bright and intense whiteness (9:38; see Dan jah, and in the scene which immediately follows, as Jesu descends the mountain with +79), beyond anything that could be generated by human hands (9:35)? What is most sur- Pete, James, and John, itis again the figure of Elijah who is discussed (9:11-13). The close prising about the scene, however, is the introduction of Fijah with Moses, taking to Jesus association of “what is written” of Elijah, and the saying of John the Baptist (6.1429) as nn an anticipation of what wil be done tothe Son of Man, determines his position before = dials Moses t the transiguration.» As withthe didactic 834-9: itis the Christology of the 2 The narrative of the transfguration existed before the Gospel of Mark, but tas been notori passion prediction in 8:31 which determines the meaning of Jesus’ further dealings with oot igre Savi ae or the evelopment the scot Soci (Mark 1) the disciples, Stpntbably rset Iso longer posible to oxpain the history of the radiion of his passage But the disciples fil, Again speaking inthe name of the other disciples, Pete, address- ee oa canordarycoperience hat acteally happened? n spor se Tagang sag Bibeln ne oer eer Tein lylon Sf Mark, 386-85; Crantls Se. ark, 93-5 Jesus as “rabbi?” suggests that the theophanic experience be held ia perpetaty (08), ane, Mari, 316-17. See also Grundmann, Markus, 178, where the postions of A. von Harnack, ‘Thesetting up of three booths to make a permanent shrine ofthe transfigured Jesus along E Meyer and 3A ileffmann ate summarized. Was it originally a resurrection appearance, rans ported boc ino Jesu life story ae argued by R.Bultorann, History of the Synoptic Tadiion (ans, a John Marsh, Oxford: Bas Blackrel, 1963), 259-61 Perhsps the episode ia product of the sym 236, for example, Lagrange, Saint Mare, 217. {ah wating he ety carey wing moti rom the Ol Tver ie Eaee, Mas Contrary to Gulka (Markus 23), who claims that there is ite evidence fr thi, Marcus 178-81) ora proleptic but misunderstood revelation ofthe ssn and lorie tod tothe tne dis {he Wy ofthe Lord 0-93) makes mach of he Moses materia However, be sumaniy omnes ples (Rach, Maraevangl 271-7), For surveys, ee Et Maras 28-25 Macy Tie theimportant location of Elijah prio wo Moses (pp. 83-84), and neglects Eljah speculations which Wo te Lond: Crisler of the Ol Tron the Gp of Mark Lote: We hall those of Moses. Init Jn Kaow 192), 60-98-Aa Hoakr (St Mark 24) rem To is (Mar) God ed Crandon taka 182-85, Universea heavenly confirmation of Jesu identity would have seemed no more out of psc 264. D. Hooke, "What Doest Thon Here ijah?"in The Glory of Christin the New Teta the acknowledgment of siden bythe unlean spirit ae. Studs in Christology i Memory of George Badd Card (ed... ust ang NE: Weights Oona Src (Maras 9-4) ight spar 9-138 i More rblemaic eh Univesity Press, 1987), 59-70, Als, a5 Lagrange (Saint Mark, 216-17) points ut, jah i de claim (p. 69) that this unit comes from the pre- Markan pastion narrative, and bas only been sights es “with Moves’ CEMlas gov Moos!) and ths expresion could retain the primacy of ‘reworked by Mark who dignifies Hic with is presence "Yea ofthe story points to the incon athe dines he was es be ‘iis often pointed out tt this adres 50 soon afer 8:29 i strange, For some (= Tylon, thon Dt pene ej ih Mos 8), dod verano Si Meri 391) tinct the pave tr of tc taaion kup bowen ee eh, sos lsten ty blared Son (70), ony os wa withthe 8). “Te wheleever, om i _ ene el Despite his prtaly correct confession of faith in 429, within the content o states, JOINS pec cole forte aa ofthe three derples” (RH. Lightfoot. The Gospel Mesa of “eden he il beck to.an unautfaciony ile (2:9) gnorant an ful of ae ee ee ‘Mat {Gulsd Crendon Prose 195014) See sno Pic, Marasevanglion, 270. Karmal ss the Sv of Go Stay ofthe Marka Thin amd Redaction by dh oooh ‘for farther suggestions concerning jewish background fr ths description ofthe tens: AFB Warburg: Ecc: Vera, 1979), 118-29) argues thatthe cpa do not fl, bat eee aed Jer set Calas Maras, 229 Boe, Markee, 273, dol areas they ar introced the dine ayy of ea 180 ‘Dre instriccian af the (rampage (eA with his heavenly companions isa further flagrant rejection of Jesus’ words on his destiny 4s the Son of Man (8:31) and his invitation (o all whe would be his disciples to shaze in that destiny (8:34-9:1).>® The narrator's comment forthe reader makes it clear that such is the case, He was ignorant and he was frightened (v 6). These two qualities have already been part of the disciples’ response to Jesus. Their ignorance was the subject of Jesus’ harsh words to them in 8:17-18, and it will nt disappear as they journey with Jesus to Jerusalem. "This is not the first time that the disciples have experienced 6680s. On two earlier occa- sions it was a prelude tothe disciples lack of faith (see 4:41; 6:50), and the expression wil return regularly across the second half of the story, until ts final dramatic occurrence as the Gospels penultimate word (see 16:8). Privileged yet failing disciples are wrapped in a cloud, which recalls the experience of God's intervention into the life of Isral at Sinai, @ theme which returns regularly to speak of God's presence to the people (se, for example, Bxod 13:21-22; 24:16; 337-11; 34:5; 40:34-35; Ezek 128; 11:23), From the cloud comes & ‘voice which repeats for the disciples what had previoasly been made known only to the reader: “This is my beloved son” (9:7b; see 1:11). While that passage looked back to Ps 2:7 and Gen 22:2, 12,16, to speak of God's pleasure in his Son, here the words are aimed at the disciples. They are instructed: “Listen tobias” (v. 7b). They must listen to the word of the beloved son. The words of God to Irae in Deut 18:15, 18 come to mind: “The Lord your God will rise up for you a prophet... him you shall iced.” ‘While the disciples have confessed Jesus as the Messiah (8:29), the opening moments of the mystery of the Son of Man have been marked by Jesus prediction of his suffering land death (8:31). He has asked all who would follow him to share this destiny (8:34-$:1). ‘The disciples have resisted this invitation (8:29, 32~33; 9:5-6). Who has the authority to make such demands? Threc of them now have the response to that question from the most authoritative voice in the Gospel: the voice of God tells them that they have gathered around the Son of God snd that they must listen to him. Imperceptibly, the major histological categories ofthe Gospel of Mark have been introduced aeross the center of| the Markan narrative: Messiah, Son of Man, and Son of God. It appears that Jesus sonship is the interpretative key for understanding the messianic Son of Man. The reader has now heard the voice of God twice announce the sonship of Jesus (1:11; 9:7), but this isthe first time God has spoken to characters in the story. However troublesome the words of Jesus have become, and however difficult his demands will become as he leads them to Jerusa- Jem, the disciples must listen to him, Christ (8:29), Son of Man (8:31), and Son of God (927). The same collection of christologica tiles will appear, ironically, as Jesus goes to his death (see 14:61~62; 15:31-39). For the moment, however, there is more story to tell, and the situation is transformed as the disciples look around confusedly. The only person they now see is Jesus without the trappings of glory (v. 8)” There is no sign that the disciples hhave overcome the partial sight expressed by Peter in 829, or their unwillingness to accept Jesus’ agenda in 8:32~33, and God's agenda in 9:5-6, Yet, they are not abandoned. The au- thoritative word of God has assured them that they are followers of his beloved Son, and are to listen to him. The reader wonders: will they? The word used for “tents” (ons) recalls the building of tens and the with its association with Israels messianic expectation; sce hj. Moloney, Signs and Shadows: Read ing John 5-12 (Minneapolis: Fortress, 1996), 65-70. It appears forced, however, to make tis link with the Markan narrative, asin Nincham, St. Mark, 236-3; Lane, Mark, 16-175 ee also. 165 Gail, Markus, 224-25; Beast, Marks, 258, iis not expicily said that he had returned to his “ordinary self” However, the Greck, wis its negatives and the advesatve 04, makes it clear otnéreaidéva eidoy ada tev Tyco pévov. st of Tabernacles, ‘The Instruction of the Transfiguration (9:2-13) 181 As in earlier situations in the Gospel, Jesusinsiructs the chosen disciples (vv, 9-13;se¢ 4:10-25; 717-23; 8:14-21)." They are not to speak of their proleptic experience of the Son of Man coming in the glory of his Father with the anges (9:24; see 8:38) until Jesus, ‘the Son of Man has crossed the essential threshold of the eross and the resurrection, Both clements ar involved in the wartator’s report of Jesus words: “until the Son of Man should have risen from the dead” (x 9). There wil be no resurrection without violent death, and the retura in glory, prefigured in the transiguration, is fundamentally dependent upon the fulfilment of the passion prediction of 8:31, For once t appears that this command is obeyed, and they keep the matter to themselves, but they wonder what rising from the ead might mean. The categorics of 831, repeated in various ways in Jesus teaching (6:34-9:1) and the transfiguration (6:18), continue to puzzle the disciples! The idea thatthe proximate death of Jesus, the Son of Man, would be overcome Ly a resurrection fiom the dead is beyond them. They wll not “iste” tothe voice of the beloved Son (see ¥-7) as they atemapt to puzzle things out in their ongoing ignorance, They do, however, hheve something of an answer in the tradition of the scribes that Elijsh must fist come (11) The Jewish tration, already reflected in the juxtaposing of Mal 31-2 and 45-6, that Ebjah would return to introduce the messianic era is something they would like to in. ‘vestigate further. Is this the meaning of “rising ftom the dead”? It might be, but their puz- ‘lement seems to be with the notion of the resurrection ofthe Son of Man (8:31; 9:9). What is the relationship between the Son of Man and Elijah? ‘They have much to learn, but Jesus does not abandon his disciples as they flail about in theis ignorance, The hint ofthe possible identification of Joha the Baptist and Elijah, provided for the reader in 1:4-6, is now clarified. It is true that Eljah comes before the ‘mesianic era to restore all things, but thee is a twist tothe story:® The problem that must ‘ow be faced and zesolved is thatthe Messiah (8:29) is also the suffering and dying Son of ‘Man (6:31). Is widely chimed that nowhere i it “written” thatthe Son of Men “should suffer many things and be trated with contempt” (v. 12) Tis dlaim, however, depends ‘upon the rejection ofthe possible interpretation of “the one like ason of maa” in Dan 7:13, asthe personification of “the holy ones ofthe Most High,” whose experience is described in Dan 7:15-27. Jesus, in rendering personal “the one like «son of ran” indicates that, lke “the holy ones of the Most High” who remained faithful to the God of Israel under Antiochus 1V, persecution, suffering, and death are the inevitable destiny ofthe Son of Man.*Tt has beea written in the vision of Dan 7 thatthe Son of Man should suffer*® And “Tis is a dificult passage, no doubt reflecting a complex history before it ame to Mark Some have suggested thatthe difficulties come from scrbal interpolation, See the summary in [Ninchara, 5. Mark, 240~41. Others sugges hat vw. 11-13 originally followed v.1(Bultmann, His ‘ory 124-25) The interpretation that follows i sttoagy determined by the overall context ‘Hooker, St. Mark, 218-19. ‘LaVediete, The Beginning, 2:6: “The disciples wre asking about Jesus resnrrection because ‘presupposed bis death” ‘©TThece has been considerable debate over this question, some (C. Milikawiky and D. C. ‘Allison afimning such a tradition, others (M.M. Fierstein and. A. Fitamer) rejecting it Se the summary accepting the Miikowsky- Allison position, in Marc, The Way ofthe Lard 10. “Hooker, St Mark, 220, “thas been customary to look to sa 32:13-33:12 and the sufering servant for this sripural ‘ference, See, for example, Lane, Mark, 325-26; Psch, Markusevangelium, 2:79, who alta asthe Fightcous uffeer and the eschatological prophet (see also pp. 80-81) LaVerdies, The Begining, 246, Bat the theological inks betweea the Son of Man and We Suffering Servant ae tenuous at best ‘Added to this, there are no close verbal links between Matk $12 and the Issiani pasige, On the the foreruaner,Eliah, who has come ia the person of Joka the Baptist (see 1-4-6), puts everything in order (énoxo@taréve, névra). This description ofthe role of John the Baptist asthe Blah redivivusis obscure, but its explanation is that there frst had tobe the Baptist {and his experience, and then the Son of Man. By means of this sequence everything is “put in order” The order referred to is the order of God’s design. John the Baptist “has accom plished his mission successfully” even though, as the resder is avrare, they have done to hhim whatever they pleased (see 6:14-29). The forerunner, Eljah-Joba the Baptist, and Jesus the Messiah-Son of Man, must undergo suffering. The Elijah figuee is a forerunner ‘of the Son of Man in every way. What was written has already taken place in the experience ‘of the Elijah redivivus (sce 6:14-29), and is yet to take place in the experience of the Son of ‘Man (9:13; see 8:31).# The Son of Man coming in the glory of his Father and with the aly angels (9:2-8; see 8:38) will make sense only in tie light of his prior death and resurrection (vv. 9-13), Subsequent to the wonder ofthe transfiguration, Jesus has led the thoughts of Peter, James, and John back to the message which has begun (see 8:31-9:1) and will con- tinue to dominate 8:31-15:47: there can be no glory without the cross, ‘The lesson of the boy whom the disciples could not heal (9:14-29) A close temporal link is maintained between the transGiguration (9:2: “and after sx days"), the discussion between Jesus andthe thre disciples. 9 “and as they were coming ddown the mountain"), and thet subsequent rejoining the other disciples. 14: “and when they came tothe disciples") The account that fllows was originally a mitacle sory but jehes been transformed into instruction forthe disciples The traditional deseription of {question sce MD. Hooker, Jesus andthe Servant: The Influence of the Servant Concept of Deuter. {at nthe New Testament (London: SPCK, 1959), 83-97. Mareus (The Way ofthe Lond 34-109) has _tsatively propose that a Jewish exegetical practice of middah is at play: tae seemingly contrat, {ory biblical witness of the glorious return of jah and a scriptural expectation lat the Som of ‘PHooken Se Mark 220 Gail, Markus, 34 Ernst, Markus, 262-63. There is no prophecy ofslferng forthe e- ‘ming Ejah, Some comments have speculated about lon apocryphal won et na hae

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