KJV: And there appeared unto them Elias with Moses: and they were talking with Jesus.
YLT: And there appeared to them Elijah with Moses, and they were talking with Jesus.
Darby: And there appeared to them Elias with Moses, and they were talking with Jesus.
ASV: And there appeared unto them Elijah with Moses: and they were talking with Jesus.
| ὤφθη | appeared |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἠλίας | Elijah |
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Parse: Noun, Nominative Masculine Singular Root: Ἠλίας Sense: a prophet born at Thisbe, the unflinching champion of the theocracy in the reigns of the idolatrous kings Ahab and Ahaziah. |
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| Μωϋσεῖ | Moses |
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Parse: Noun, Dative Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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| ἦσαν | they were |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| συλλαλοῦντες | talking with |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: συλλαλέω Sense: to talk with. |
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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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| Ἰησοῦ | Jesus |
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Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Greek Commentary for Mark 9:4
Matthew and Luke have “Moses and Elijah.” Both, as a matter of fact were prophets and both dealt with law. Both had mysterious deaths. The other order in Mark 9:5. [source]
Reverse Greek Commentary Search for Mark 9:4
In Matthew 18:8 and Matthew 18:9 we have one of the dualities or doublets in Matthew ( Matthew 5:29-30 ). Jesus repeated his pungent sayings many times. Instead of εις γεενναν eis geennan ( Matthew 5:29 ) we have εις το πυρ το αιωνιον eis to pur to aiōnion and at the end of Matthew 18:9 του πυρος tou puros is added to την γεενναν tēn geennan This is the first use in Matthew of αιωνιος aiōnios We have it again in Matthew 19:16 , Matthew 19:29 with ζοη zoē in Matthew 25:41 with πυρ pur in Matthew 25:46 with κολασιν kolasin and ζοην zoēn The word means ageless, without beginning or end as of God ( Romans 16:26 ), without beginning as in Romans 16:25 , without end as here and often. The effort to make it mean “ αεονιαν aeonian ” fire will make it mean “ αεονιαν aeonian ” life also. If the punishment is limited, ipso facto the life is shortened. In Matthew 18:9 also μονοπταλμον monophthalmon occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular Koiné . Literally one-eyed. Here only and Mark 9:47 in the New Testament. [source]
Predicate genitive, belong to Christ. See Romans 8:9; 1 Corinthians 1:12; 2 Corinthians 10:7. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ‘s sake. See note on Matthew 18:6. for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark 9:42), a loving term of all believers, not just children. [source]
The oldest and best manuscripts do not give these two verses. They came in from the Western and Syrian (Byzantine) classes. They are a mere repetition of Mark 9:48 . Hence we lose the numbering Mark 9:44 and Mark 9:46 in our verses which are not genuine. [source]
See Mark 9:44 [source]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER- -DIVIDER- The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER- This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER- -DIVIDER- [source]
The word most commonly used in the New Testament of seeing visions. See Matthew 17:3; Mark 9:4; Luke 1:11; Luke 22:43; Acts 2:17; Acts 7:35. The kindred noun ὀπτασία , wherever it occurs in the New Testament, means a vision. See Luke 1:2; Luke 24:23, etc. [source]
Mark 9:40 has “against us is for us” The Koiné Greek ē and μη κωλυετε μη ū were often pronounced alike and it was easy to interchange them. So many MSS. here read just as in Mark. The point is precisely the same as it is a proverbial saying. See a similar saying in Luke 11:23: “He that is not with me is against me.” The prohibition here as in Mark 9:39 is general: “Stop hindering him” The lesson of toleration in methods of work for Christ is needed today. [source]
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
Χωλός lamehalting, only in Synoptic Gospels and Acts. Mostly in the literal sense. Proverbial in Isaiah 33:23. Metaphorically here, and partly Matthew 18:8; Mark 9:45. The verb χωλαίνειν tobe lame or to make lame (not in N.T.) is used metaphorically in lxx, Psalm 18:45; 1 Kings 18:21, where the A.V. “how long halt ye between two opinions” is ἕως πότε ὐμεῖς χωλανεῖτε ἐπ ' ἀμφοτέραις ταῖς ἰγνύαις howlong do ye go lame on both your hams? Τὸ χωλὸν here signifies the lame part or limb. [source]
Poison in James 3:8; Romans 3:13 (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed.For a testimony (εις μαρτυριον eis marturion). Common idiom as in Matthew 8:4 (use of εις eis with accusative in predicate).Against you Dative of disadvantage as in Mark 6:11 Future middle (late form from επαγον ephagon) of defective verb εστιω esthiō to eat.Your flesh The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ hōs pur). Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
Dative of disadvantage as in Mark 6:11 Future middle (late form from επαγον ephagon) of defective verb εστιω esthiō to eat.Your flesh The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ hōs pur). Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ hōs pur). Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
Prohibition with αισχυνω mē and present passive imperative of εν τωι ονοματι τουτωι aischunō Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark 14:68). See the words of Jesus in Mark 8:38 and Paul‘s in 2 Timothy 1:12. Peter is not ashamed now. In this name Of Christian as in Mark 9:41, “because ye are Christ‘s.” [source]
As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48). [source]
Not literal dogs, but the morally impure (Deuteronomy 23:18; 2 Kings 8:13; Psalm 22:17, Psalm 22:21; Matthew 7:6; Mark 7:27; Philemon 3:3). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt.The sorcerers (οι παρμακοι hoi pharmakoi). As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48).Every one that loveth and maketh a lie An interpretation of πασιν τοις πσευδεσιν pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]