The Meaning of Mark 9:5 Explained

Mark 9:5

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.

What is the context of Mark 9:5?

KJV Reverse Interlinear

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. 

What does Mark 9:5 Mean?

Context Summary

Mark 9:2-29 - Rapture And Service
The Apostles had been gladdened by the promise of the coming Kingdom. The transfiguring light that shone from our Lord's face differed from the shining of Moses' face. With Moses the light was from without, and faded; but with Christ the light shone from within. Surely at that moment He might have stepped back into heaven by the open door, through which the representatives of the Law and the prophets had come; but He turned His back on the joy of the Father's home, and set His face to endure the cross, that He might become, not the example only, but the Redeemer of men. What a contrast between that scene on Hermon's slopes, where the glory of Jesus was brighter than the glistening snows about Him, and that below, where the demoniac child writhed in pain! Raphael does well to group these two incidents in one picture, for we are shown here that the duty of the Church is not to build tabernacles on the mount of vision, but to take her way into the haunts of crime and misery and cope with the power of Satan. Faith is the channel through which the divine power passes. Its quantity is of less importance than its quality. It may be minute as a mustard seed, but, like it, must contain the principle of life. [source]

Chapter Summary: Mark 9

1  Jesus is transfigured
11  He instructs his disciples concerning the coming of Elijah;
14  casts forth a deaf and mute spirit;
30  foretells his death and resurrection;
33  exhorts his disciples to humility;
38  bidding them not to prohibit such as are not against them,
42  nor to give offense to any of the faithful

Greek Commentary for Mark 9:5

Answered []
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

Matthew 5:13 Lost its savour [μωραντηι]
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]
Mark 9:4 Elijah with Moses [Ελειας συν Μωυσει]
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]
Luke 14:34 Shall it be seasoned []
See on Mark 9:50. [source]
Luke 14:35 Men cast it out [εχω βαλλουσιν αυτο]
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]
Luke 9:33 Rabbi [Mark 9:5)]
(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]
John 10:11 The good shepherd [ὁ ποιμὴν ὁ καλὸς]
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]
John 1:38 Turned [στραπεις]
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]
Colossians 4:6 Seasoned with salt [αλατι ηρτυμενος]
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]
2 Peter 1:13 So long as [επ οσον]
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]
2 Peter 1:13 Tabernacle [σκηνωματι]
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]
Revelation 7:13 Answered [απεκριτη]
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]

What do the individual words in Mark 9:5 mean?

And answering - Peter says - to Jesus Rabbi good it is for us here to be let us make three tabernacles for You one for Moses for Elijah
Καὶ ἀποκριθεὶς Πέτρος λέγει τῷ Ἰησοῦ Ῥαββί καλόν ἐστιν ἡμᾶς ὧδε εἶναι ποιήσωμεν τρεῖς σκηνάς σοὶ μίαν Μωϋσεῖ Ἠλίᾳ

ἀποκριθεὶς  answering 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Πέτρος  Peter 
Parse: Noun, Nominative Masculine Singular
Root: Πέτρος  
Sense: one of the twelve disciples of Jesus.
λέγει  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦ  to  Jesus 
Parse: Noun, Dative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Ῥαββί  Rabbi 
Parse: Noun, Vocative Masculine Singular
Root: ῥαββί  
Sense: my great one, my honourable sir.
καλόν  good 
Parse: Adjective, Nominative Neuter Singular
Root: καλός  
Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable.
ἐστιν  it  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἡμᾶς  for  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ὧδε  here 
Parse: Adverb
Root: ὧδε  
Sense: here, to this place, etc.
εἶναι  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ποιήσωμεν  let  us  make 
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural
Root: ποιέω  
Sense: to make.
τρεῖς  three 
Parse: Adjective, Accusative Feminine Plural
Root: τρεῖς 
Sense: three.
σκηνάς  tabernacles 
Parse: Noun, Accusative Feminine Plural
Root: σκηνή  
Sense: tent, tabernacle, (made of green boughs, or skins or other materials).
σοὶ  for  You 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular
Root: σύ  
Sense: you.
μίαν  one 
Parse: Adjective, Accusative Feminine Singular
Root: εἷς  
Sense: one.
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.
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.