KJV: And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
YLT: And Peter answering saith to Jesus, 'Rabbi, it is good to us to be here; and we may make three booths, for thee one, and for Moses one, and for Elijah one:'
Darby: And Peter answering says to Jesus, Rabbi, it is good that we should be here; and let us make three tabernacles, for thee one, and for Moses one, and for Elias one.
ASV: And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah.
ἀποκριθεὶς | answering |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Πέτρος | Peter |
Parse: Noun, Nominative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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λέγει | says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦ | to Jesus |
Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Ῥαββί | Rabbi |
Parse: Noun, Vocative Masculine Singular Root: ῥαββί Sense: my great one, my honourable sir. |
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καλόν | good |
Parse: Adjective, Nominative Neuter Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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ἐστιν | it is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἡμᾶς | for us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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ὧδε | here |
Parse: Adverb Root: ὧδε Sense: here, to this place, etc. |
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εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ποιήσωμεν | let us make |
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: ποιέω Sense: to make. |
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τρεῖς | three |
Parse: Adjective, Accusative Feminine Plural Root: τρεῖς Sense: three. |
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σκηνάς | tabernacles |
Parse: Noun, Accusative Feminine Plural Root: σκηνή Sense: tent, tabernacle, (made of green boughs, or skins or other materials). |
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σοὶ | for You |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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μίαν | one |
Parse: Adjective, Accusative Feminine Singular Root: εἷς Sense: one. |
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Μωϋσεῖ | for Moses |
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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Ἠλίᾳ | for Elijah |
Parse: Noun, Dative 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. |
Greek Commentary for Mark 9:5
Though no question had been asked him: but the Lord's transfiguration was an appeal to him and he desired to respond. [source]
Reverse Greek Commentary Search for Mark 9:5
The verb is from μωρος mōros (dull, sluggish, stupid, foolish) and means to play the fool, to become foolish, of salt become tasteless, insipid (Mark 9:50). It is common in Syria and Palestine to see salt scattered in piles on the ground because it has lost its flavour, “hae tint its tang” (Braid Scots), the most worthless thing imaginable. Jesus may have used here a current proverb. [source]
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]
See on Mark 9:50. [source]
Impersonal plural. This saying about salt is another of Christ‘s repeated sayings (Matthew 5:13; Mark 9:50). Another repeated saying is the one here about having ears to hear (Luke 8:8; Luke 14:35, Matthew 11:15; Matthew 13:43). [source]
(Mark 9:5), Lord It was near the time of the feast of the tabernacles. So Peter proposes that they celebrate it up here instead of going to Jerusalem for it as they did a bit later (John 7).Not knowing what he said Literally, not understanding what he was saying Luke puts it more bluntly than Mark (Peter‘s account), “For he wist not what to answer; for they became sore afraid” (Mark 9:6). Peter acted according to his impulsive nature and spoke up even though he did not know what to say or even what he was saying when he spoke. He was only half awake as Luke explains and he was sore afraid as Mark (Peter) explains. He had bewilderment enough beyond a doubt, but it was Peter who spoke, not James and John. [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]
Second aorist passive participle of στρεπω strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι theaomai (John 1:32). Both participles here express antecedent action to λεγει legei (saith). Following Present active participle of ακολουτεω akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε Kurie in John 6:68. In the end the disciples usually say Κυριε Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω methermēneuō late compound of μετα meta and ερμηνευω hermēneuō to explain (John 1:42), old word from ερμες Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
The same verb αρτυω artuō (old verb from αιρω airō to fit, to arrange) about salt in Mark 9:50; Luke 14:34. Nowhere else in the N.T. Not too much salt, not too little. Plutarch uses salt of speech, the wit which flavours speech (cf. Attic salt). Our word salacious is this same word degenerated into vulgarity. Grace and salt (wit, sense) make an ideal combination. Every teacher will sympathize with Paul‘s desire “that ye know how ye must answer each one” Who does know? [source]
For this phrase see Matthew 9:15; Romans 11:13.Tabernacle (σκηνωματι skēnōmati). Old word, in literal sense in Deuteronomy 33:18 for the usual σκηνη skēnē (Peter‘s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has σκηνος skēnos so in 2 Corinthians 5:1, 2 Corinthians 5:4. Peter feels the nearness of death and the urgency upon him.To stir you up Present active infinitive of διεγειρω diegeirō late (Arist., Hippocr., Herodian, papyri), perfective Old word, from υπομιμνησκω hupomimnēskō (2 Peter 1:12), in N.T. only here, 2 Peter 3:1; 2 Timothy 1:5. “By way of reminding you.” [source]
Old word, in literal sense in Deuteronomy 33:18 for the usual σκηνη skēnē (Peter‘s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has σκηνος skēnos so in 2 Corinthians 5:1, 2 Corinthians 5:4. Peter feels the nearness of death and the urgency upon him. [source]
First aorist passive (deponent) of αποκρινομαι apokrinomai with λεγων legōn (saying), a common (only here in the Apocalypse) Hebrew redundancy in the Gospels (Mark 9:5). An elder intervenes, though no question has been asked to interpret the vision (Swete). [source]