KJV: And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.
YLT: And after six days doth Jesus take Peter, and James, and John, and bringeth them up to a high mount by themselves, alone, and he was transfigured before them,
Darby: And after six days Jesus takes with him Peter and James and John, and takes them up on a high mountain by themselves apart. And he was transfigured before them:
ASV: And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them;
| μετὰ | after |
|
Parse: Preposition Root: μετά Sense: with, after, behind. |
|
| ἡμέρας | days |
|
Parse: Noun, Accusative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
|
| ἓξ | six |
|
Parse: Adjective, Accusative Feminine Plural Root: ἕξ Sense: six. |
|
| παραλαμβάνει | takes along |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: παραλαμβάνω Sense: to take to, to take with one’s self, to join to one’s self. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Ἰησοῦς | Jesus |
|
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
|
| τὸν | - |
|
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Πέτρον | Peter |
|
Parse: Noun, Accusative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
|
| Ἰάκωβον | James |
|
Parse: Noun, Accusative Masculine Singular Root: Ἰάκωβος Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2. |
|
| [τὸν] | - |
|
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Ἰωάννην | John |
|
Parse: Noun, Accusative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
|
| ἀναφέρει | brings up |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀναφέρω Sense: to carry or bring up, to lead up. |
|
| εἰς | into |
|
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
|
| ὄρος | a mountain |
|
Parse: Noun, Accusative Neuter Singular Root: ὄρος Sense: a mountain. |
|
| ὑψηλὸν | high |
|
Parse: Adjective, Accusative Neuter Singular Root: ὑψηλός Sense: high, lofty. |
|
| κατ’ | apart |
|
Parse: Preposition Root: κατά Sense: down from, through out. |
|
| ἰδίαν | themselves |
|
Parse: Adjective, Accusative Feminine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
|
| μόνους | alone |
|
Parse: Adjective, Accusative Masculine Plural Root: μόνος Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely. |
|
| μετεμορφώθη | He was transfigured |
|
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: μεταμορφόω Sense: to change into another form, to transform, to transfigure. |
|
| ἔμπροσθεν | before |
|
Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
|
Greek Commentary for Mark 9:2
Alone. This word only in Mark. See notes on Matthew 17:1-8 for discussion of the Transfiguration. Luke 9:28 adds “to pray” as the motive of Jesus in taking Peter, James, and John into the high mountain. [source]
See on Matthew 17:2. [source]
Reverse Greek Commentary Search for Mark 9:2
Not said of the mountain, as isolated, but of the disciples; so that they might be alone with him. Compare Mark 9:2, apart by themselves ( κατ ' ἰδίαν μόνους : lit., apart alone )i1. [source]
Lit., thrown. She had probably experienced some fearful convulsion when the demon departed. Compare Mark 9:22, of the demon which possessed the boy: “It hath cast him, etc. ( ἔβαλεν )See also Mark 1:26; sa40" translation="">Mark 9:26.sa40 [source]
Mark alone notes no less than eleven occasions on which Jesus retired from his work, in order to escape his enemies or to pray in solitude, for rest, or for private conference with his disciples. See Mark 1:12; Mark 3:7; Mark 6:31, Mark 6:46; Mark 7:24, Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34. [source]
An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Moreover, ἀπὸ , from, is used with ἐκβάλλειν , cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, παῤ ἧς . [source]
Definite statement that Jesus appeared Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
It was not a μεταμορπωσις metamorphōsis or transfiguration like that described in Mark 9:2. Luke explains that their eyes were holden so that they could not recognize Jesus (Luke 24:16). This matchless story appears in full in Luke 24:13-32. [source]
Evidently Jesus knew of the plot to kill him, “perceiving it” (Matthew 12:15). “He and His would be safer by the open beach” (Swete). He has the disciples with him. Vincent notes that on eleven occasions Mark mentions the withdrawals of Jesus to escape his enemies, for prayer, for rest, for private conference with his disciples (Mark 1:12; Mark 3:7; Mark 6:31, Mark 6:46; Mark 7:24, Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34). But, as often, a great multitude (πολυ πλητος polu plēthos) from Galilee followed him. [source]
Further vivid details by Mark. Night and day his loud scream or screech could be heard like other demoniacs (cf. Mark 1:26; Mark 3:11; Mark 9:26). The verb for cutting himself occurs here only in the N.T., though an old verb. It means to cut down (perfective use of κατα katȧ). We say cut up, gash, hack to pieces. Perhaps he was scarred all over with such gashes during his moments of wild frenzy night and day in the tombs and on the mountains. Periphrastic imperfect active with ην ēn and the participles. [source]
Jesus had asked (Mark 9:21) the history of the case like a modern physician. The father gave it and added further pathetic details about the fire and the water. The failure of the disciples had not wholly destroyed his faith in the power of Jesus, though the conditional form (first class, assuming it to be true) does suggest doubt whether the boy can be cured at all. It was a chronic and desperate case of epilepsy with the demon possession added. [source]
An exact description of his mental and spiritual state. He still had faith, but craved more. Note present imperative here (continuous help) boēthei while aorist imperative (instant help) boēthēson Mark 9:22. The word comes from boē a cry and theō to run, to run at a cry for help, a vivid picture of this father‘s plight. [source]
The uncompounded verb used in Mark 9:20. [source]
Indoors the nine disciples seek an explanation for their colossal failure. They had cast out demons and wrought cures before. The Revisers are here puzzled over Mark‘s use of hoti as an interrogative particle meaning why where Matthew 17:19 has dia ti Some of the manuscripts have dia ti here in Mark 9:28 as all do in Matthew 17:19. See also Mark 2:16 and Mark 9:11. It is probable that in these examples hoti really means why. See Robertson, Grammar, p. 730. The use of hos as interrogative “is by no means rare in the late Greek” (Deissmann, Light from the Ancient East, p. 126). [source]
A nominativus pendens without connexion or construction. Mark 9:2 (Matthew 17:1) has “after six days” which agrees with the general statement. [source]
First aorist active indicative of ρηγνυμι rēgnumi or ρησσω rēssō to rend or convulse, a common verb, used sometimes of boxers giving knockout blows.Tare grievously (συνεσπαραχεν sunesparaxen). Rare word as only here and Mark 9:20 in the N.T., which see note.Gave him back to his father Tender touch alone in Luke as in Luke 7:15. [source]
Rare word as only here and Mark 9:20 in the N.T., which see note. [source]
Literally, “It tears him with (accompanied with, μετα meta) foam” (old word, απρος aphros only here in the N.T.). From σπαρασσω sparassō to convulse, a common verb, but in the N.T. only here and Mark 1:26; Mark 9:26 (and συνσπαρασσω sunsparassō Mark 9:20). See Mark 9:17; and note on Matthew 17:15 for variations in the symptoms in each Gospel. The use of μετα απρου meta aphrou is a medical item.Hardly (μολις molis). Late word used in place of μογις mogis the old Greek term (in some MSS. here) and alone in Luke‘s writings in the N.T. save 1 Peter 4:18; Romans 5:7.Bruising him sorely Common verb for rubbing together, crushing together like chains (Mark 5:4) or as a vase (Mark 14:3). See notes on Matthew 17:15 and notes on Mark 9:17 for discussion of details here. [source]
See on Mark 5:5; see on Mark 9:24. [source]
See on Mark 5:5; see on Mark 9:24; see on Luke 18:39. The verb denotes an inarticulate utterance as distinguished from words. When used is connection with articulate speech, it is joined with λέγειν or εἰπεῖν , to say, as Luke 7:28, cried, saying. Compare Luke 7:37; Luke 12:44. The crying corresponds with the Baptist's description of himself as a voice ( φωνή , sound or tone ), Mark 1:3; Luke 3:4; John 1:23. The verb is in the perfect tense, but with the usual classical sense of the present. [source]
First aorist passive indicative of airō Luke does not say hōs (as) or hōsei (Mark 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view. [source]
Old word diminutive from τυρα thura door, a little door. Latticed window (no glass) opened because of the heat from the lamps and the crowd. Our window was once spelt windore (Hudibras), perhaps from the wrong idea that it was derived from wind and door. Eutychus (a common slave name) was sitting on In the N.T. τυρις thuris only here and 2 Corinthians 11:33 Present passive participle of καταπερω katapherō to bear down, and followed by instrumental case (υπνωι hupnōi). Describes the gradual process of going into deep sleep. Great medical writers use βατυς bathus with υπνος hupnos as we do today (deep sleep). D here has βασει basei (heavy) for βατει bathei (deep). As Paul discoursed yet longer Genitive absolute of present middle participle of διαλεγομαι dialegomai (cf. Acts 20:7). with επι πλειον epi pleion Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on “for more.” Being born down by his sleep (κατενεχτεις απο του υπνου katenechtheis apo tou hupnou). First aorist (effective) passive showing the final result of the process described by καταπερομενος katapheromenos finally overcome as a result of (απο apo) the (note article του tou) sleep (ablative case). These four participles (κατεζομενοσ καταπερομενοσ διαλεγομενου κατενεχτεις kathezomenosκαταπερομενος katapheromenosκατενεχτεις dialegomenouεπεσεν κατω katenechtheis) have no connectives, but are distinguished clearly by case and tense. The difference between the present πιπτω katapheromenos and the aorist κατω katenechtheis of the same verb is marked. Fell down Effective aorist active indicative of απο του τριστεγου piptō with the adverb τρεις katō though στεγη katapiptō (compound verb) could have been used (Acts 26:14; Acts 28:6). Hobart (Medical Language of St. Luke) thinks that Luke shows a physician‘s interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. Luke 22:45. From the third story (τριστεγος apo tou tristegou). From ηρτη νεκρος treis (three) and αιρω stegē (roof), adjective ως tristegos having three roofs. Was taken up dead First aorist passive indicative of airō Luke does not say hōs (as) or hōsei (Mark 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view. [source]
Genitive absolute of present middle participle of διαλεγομαι dialegomai (cf. Acts 20:7). with επι πλειον epi pleion Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on “for more.” Being born down by his sleep (κατενεχτεις απο του υπνου katenechtheis apo tou hupnou). First aorist (effective) passive showing the final result of the process described by καταπερομενος katapheromenos finally overcome as a result of (απο apo) the (note article του tou) sleep (ablative case). These four participles (κατεζομενοσ καταπερομενοσ διαλεγομενου κατενεχτεις kathezomenosκαταπερομενος katapheromenosκατενεχτεις dialegomenouεπεσεν κατω katenechtheis) have no connectives, but are distinguished clearly by case and tense. The difference between the present πιπτω katapheromenos and the aorist κατω katenechtheis of the same verb is marked. Fell down Effective aorist active indicative of απο του τριστεγου piptō with the adverb τρεις katō though στεγη katapiptō (compound verb) could have been used (Acts 26:14; Acts 28:6). Hobart (Medical Language of St. Luke) thinks that Luke shows a physician‘s interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. Luke 22:45. From the third story (τριστεγος apo tou tristegou). From ηρτη νεκρος treis (three) and αιρω stegē (roof), adjective ως tristegos having three roofs. Was taken up dead First aorist passive indicative of airō Luke does not say hōs (as) or hōsei (Mark 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view. [source]
Effective aorist active indicative of απο του τριστεγου piptō with the adverb τρεις katō though στεγη katapiptō (compound verb) could have been used (Acts 26:14; Acts 28:6). Hobart (Medical Language of St. Luke) thinks that Luke shows a physician‘s interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. Luke 22:45. From the third story (τριστεγος apo tou tristegou). From ηρτη νεκρος treis (three) and αιρω stegē (roof), adjective ως tristegos having three roofs. Was taken up dead First aorist passive indicative of airō Luke does not say hōs (as) or hōsei (Mark 9:26 as if). The people considered him dead and Luke the physician seems to agree with that view. [source]
Present passive imperative of μεταμορποω metamorphoō another late verb, to transfigure as in Matthew 17:2 (Mark 9:2); 2 Corinthians 3:18, which see. On the distinction between σχημα schēma and μορπη morphē see note on Philemon 2:8. There must be a radical change in the inner man for one to live rightly in this evil age, “by the renewing of your mind” Instrumental case. The new birth, the new mind, the new (καινος kainos) man. [source]
Associative instrumental case. Do not take this age as your fashion plate. Be ye transformed (μεταμορπουστε metamorphousthe). Present passive imperative of μεταμορποω metamorphoō another late verb, to transfigure as in Matthew 17:2 (Mark 9:2); 2 Corinthians 3:18, which see. On the distinction between σχημα schēma and μορπη morphē see note on Philemon 2:8. There must be a radical change in the inner man for one to live rightly in this evil age, “by the renewing of your mind” (τηι ανακαινωσει του νοος tēi anakainōsei tou noos). Instrumental case. The new birth, the new mind, the new (καινος kainos) man. That ye may prove Infinitive of purpose with εις το eis to “to test” what is God‘s will, “the good and acceptable and perfect” (το αγατον και ευαρεστον και τελειον to agathon kai euareston kai teleion). [source]
Instrumental case of manner. Unlike and like Moses. Reflecting as in a mirror (κατοπτριζομενοι katoptrizomenoi). Present middle participle of κατοπτριζω katoptrizō late verb from κατοπτρον katoptron mirror (κατα οπτρον kataεγκατοπτρισασται εις το υδωρ optron a thing to see with). In Philo (Legis Alleg. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in 1 Corinthians 13:12. There is an inscription of third century b.c. with μεταμορπουμετα egkatoptrisasthai eis to hudōr to look at one‘s reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T. Are transformed Present passive (are being transformed) of metamorphoō late verb and in papyri. See note on Matthew 17:2; Mark 9:2 where it is translated “transfigured.” It is the word used for heathen mythological metamorphoses. Into the same image (tēn autēn eikona). Accusative retained with passive verb την αυτην εικονα metamorphoumetha Into the likeness of God in Christ (1 Corinthians 15:48-53; Romans 8:17, Romans 8:29; Colossians 3:4; 1 John 3:2). As from the Lord the Spirit More likely, “as from the Spirit of the Lord.” [source]
Present passive (are being transformed) of metamorphoō late verb and in papyri. See note on Matthew 17:2; Mark 9:2 where it is translated “transfigured.” It is the word used for heathen mythological metamorphoses. Into the same image (tēn autēn eikona). Accusative retained with passive verb την αυτην εικονα metamorphoumetha Into the likeness of God in Christ (1 Corinthians 15:48-53; Romans 8:17, Romans 8:29; Colossians 3:4; 1 John 3:2). As from the Lord the Spirit More likely, “as from the Spirit of the Lord.” [source]
Mostly in Luke. oP. Only here in Pastorals. See on 1 Peter 2:2. Comp. Mark 9:21, ἐκ παιδιόθεν froma child. [source]
Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy‘s recollections. See Mark 9:21 εκ παιδιοτεν ek paidiothen from a child. [source]
“The word The first proverb here given comes from Proverbs 26:11. Εχεραμα Exerama is a late and rare word (here only in N.T., in Diosc. and Eustath.) from εχεραω exeraō to vomit.The sow that had washed (ς λουσαμενη hūs lousamenē). ς Hūs old word for hog, here only in N.T. Participle first aorist direct middle of λουω louō shows that it is feminine (anarthrous). This second proverb does not occur in the O.T., probably from a Gentile source because about the habit of hogs. Epictetus and other writers moralize on the habit of hogs, having once bathed in a filthy mud-hole, to delight in it.To wallowing “To rolling.” Late and rare word (from κυλιω kuliō Mark 9:20), here only in N.T.In the mire (βορβορου borborou). Objective genitive, old word for dung, mire, here only in N.T. J. Rendel Harris (Story of Ahikar, p. LXVII) tells of a story about a hog that went to the bath with people of quality, but on coming out saw a stinking drain and went and rolled himself in it. [source]
“To rolling.” Late and rare word (from κυλιω kuliō Mark 9:20), here only in N.T.In the mire (βορβορου borborou). Objective genitive, old word for dung, mire, here only in N.T. J. Rendel Harris (Story of Ahikar, p. LXVII) tells of a story about a hog that went to the bath with people of quality, but on coming out saw a stinking drain and went and rolled himself in it. [source]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2. [source]
Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]