KJV: But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
YLT: and he having turned, said to Peter, 'Get thee behind me, adversary! thou art a stumbling-block to me, for thou dost not mind the things of God, but the things of men.'
Darby: But turning round, he said to Peter, Get away behind me, Satan; thou art an offence to me, for thy mind is not on the things that are of God, but on the things that are of men.
ASV: But he turned, and said unto Peter, Get thee behind me, Satan: thou art a stumbling-block unto me: for thou mindest not the things of God, but the things of men.
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| στραφεὶς | having turned |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: στρέφω Sense: to turn, turn around. |
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| εἶπεν | He said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πέτρῳ | to Peter |
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Parse: Noun, Dative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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| Ὕπαγε | Get |
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Parse: Verb, Present Imperative Active, 2nd Person Singular Root: ὑπάγω Sense: to lead under, bring under. |
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| ὀπίσω | behind |
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Parse: Preposition Root: ὀπίσω Sense: back, behind, after, afterwards. |
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| μου | Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| Σατανᾶ | Satan |
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Parse: Noun, Vocative Masculine Singular Root: Σατανᾶς Sense: adversary (one who opposes another in purpose or act), the name given to. |
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| σκάνδαλον | A stumbling block |
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Parse: Noun, Nominative Neuter Singular Root: σκάνδαλον Sense: the movable stick or trigger of a trap, a trap stick. |
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| εἶ | you are |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἐμοῦ | to Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| φρονεῖς | your thoughts are of |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: φρονέω Sense: to have understanding, be wise. |
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| τὰ | the things |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| τῶν | things |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώπων | of men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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Greek Commentary for Matthew 16:23
Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mark 8:33 has επιστραπεις epistrapheis and ιδων τους ματητας αυτου idōn tous mathētas autou). [source]
Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. “None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character” (Bruce). “In Peter the banished Satan had once more returned” (Plummer).A stumbling-block unto me (ου προνεις skandalon ei emou). Objective genitive. Peter was acting as Satan‘s catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. “Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go - lying as a stone of stumbling” (Morison).Thou mindest not “Your outlook is not God‘s, but man‘s” (Moffatt). You do not think God‘s thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of “My Father‘s house.” He knows now that he must die on the cross. [source]
Objective genitive. Peter was acting as Satan‘s catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. “Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go - lying as a stone of stumbling” (Morison). [source]
“Your outlook is not God‘s, but man‘s” (Moffatt). You do not think God‘s thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of “My Father‘s house.” He knows now that he must die on the cross. [source]
Not toward Peter, but away from him. [source]
See Matthew 4:10. [source]
Rev., better, stumbling-block. See on Matthew 5:29. Not, thou art offensive, but thou art in my way. Dr. Morison, “Thou art not, as before, a noble block, lying in its right position as a massive foundation-stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go - lying as a stone of stumbling.” [source]
Rev., better, mindest not. Thy thoughts and intents are not of God, but of men. Savourest follows the Vulgate sapis, from sapere, which means 1st, to have a taste or flavor of: 2d, to have sense or discernment. Hence used here as the rendering of φρονεῖν , to be minded. Thus Wyc., 1 Corinthians 13:11, “When I was a child I savoured ( ἐφρόνουν ) as a child.” The idea is, strictly, to partake of the quality or nature of. [source]
Reverse Greek Commentary Search for Matthew 16:23
Peter had called Jesus off to himself In doing that the other disciples were in plain view also (this touch only in Mark). Hence Jesus rebukes Peter in the full presence of the whole group. Peter no doubt felt that it was his duty as a leader of the Twelve to remonstrate with the Master for this pessimistic utterance (Swete). It is even possible that the others shared Peter‘s views and were watching the effect of his daring rebuke of Jesus. It was more than mere officiousness on the part of Peter. He had not risen above the level of ordinary men and deserves the name of Satan whose role he was now acting. It was withering, but it was needed. The temptation of the devil on the mountain was here offered by Peter. It was Satan over again. See note on Matthew 16:23. [source]
An old word. Chiefly in Paul‘s Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master‘s allusion to his resurrection (Mark 9:10). Matthew 17:23 notes that “they were exceeding sorry” to hear Jesus talk this way again, but Mark adds that they “were afraid to ask him” Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term “Satan” hurled at Peter when he protested the other time when Jesus spoke of his death (Mark 8:33; Matthew 16:23). Luke 9:45 explains that “it was concealed from them,” probably partly by their own preconceived ideas and prejudices. [source]
See on offend, Matthew 5:29; and compare on Matthew 16:23. [source]
This genitive articular infinitive is not easy to explain. In Acts 10:25 there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, Grammar, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives -Τα σκανδαλα Ta skandala is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For σκανδαλον skandalon (a trap) See note on Matthew 5:29; and the note on Matthew 16:23. It is here only in Luke. The positive form of this saying appears in Matthew 18:7. [source]
Ingressive aorist active indicative. Satan was now renewing his attack on Jesus suspended temporarily (Luke 4:13) “until a good chance.” He had come back by the use of Simon Peter (Mark 8:33; Matthew 16:23). The conflict went on and Jesus won ultimate victory (Luke 10:18). Now Satan uses Judas and has success with him for Judas allowed him to come again and again (John 13:27). Judas evidently opened the door to his heart and let Satan in. Then Satan took charge and he became a devil as Jesus said (John 6:70). This surrender to Satan in no way relieves Judas of his moral responsibility. [source]
See on Matthew 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23. [source]
Present active indicative of προνεω phroneō to think, to put the mind (πρην phrēn) on. See note on Matthew 16:23; note on Romans 12:16. For the contrast between σαρχ sarx and πνευμα pneuma see Galatians 5:16-24. [source]
See on Matthew 5:29; see on Matthew 16:23. [source]
See note on Matthew 13:41; and note on Matthew 16:23 for this interesting word. It is a stumbling block or trap either in the way of others (its usual sense), as in Matthew 18:7, or in one‘s own way, as is true of προσκοπτω proskoptō in John 11:9 and in 1 John 2:11 here. But, as Westcott argues, John may very well have the usual meaning here and the other in 1 John 2:11. [source]
See on offend, Matthew 5:29, and see on offense, Matthew 16:23. [source]