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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Mark 9 Berean Study Bible</title><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/chapnew2.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/mark/9.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmgrkheb//mark/9-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="https://biblehub.com">Bible</a> > <a href="../">Berean Study Bible</a> > Mark 9</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="../menu.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../mark/8.htm" title="Mark 8">◄</a> Mark 9 <a href="../mark/10.htm" title="Mark 10">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Berean Study Bible</div><div class="chap"><div align="center"><h2>The Transfiguration</h2></div><div align="center"><h3><a href="/mark/9-1.htm"><b>Mark 9:1</b></a></h3></div><b>Then Jesus said to them</b><br />This phrase sets the context for a direct and authoritative statement from Jesus. The Greek word for "said" is "λέγει" (legei), which implies a continuous or habitual action, indicating that Jesus often taught His disciples in this manner. The setting is crucial as it follows the transfiguration prediction, emphasizing the importance of the message.<p><b>Truly I tell you</b><br />The Greek word "ἀμήν" (amēn) is translated as "truly" and is used to affirm the truth and importance of what follows. It is a solemn declaration, often used by Jesus to introduce significant teachings. This phrase underscores the certainty and reliability of Jesus' words, inviting the listener to pay close attention.<p><b>some who are standing here</b><br />This phrase indicates that Jesus is speaking to a specific group of His disciples. The use of "some" suggests that not all present will experience what He is about to describe, highlighting the selective nature of the forthcoming revelation. This creates a sense of anticipation and exclusivity among the listeners.<p><b>will not taste death</b><br />The metaphor "taste death" is a Hebraic expression meaning to experience death. It implies a sensory experience, suggesting that death is something that can be perceived or encountered. This phrase reassures the disciples that some of them will witness a significant event before their earthly lives end.<p><b>before they see</b><br />The Greek word "ἴδωσιν" (idōsin) for "see" implies more than just physical sight; it encompasses understanding and perceiving with insight. This suggests that the event they will witness will be both a physical and spiritual revelation, offering deeper comprehension of God's kingdom.<p><b>the kingdom of God</b><br />This central theme in Jesus' teaching refers to God's sovereign rule and reign. The "kingdom of God" is both a present reality and a future hope, encompassing the transformative power of God's presence and authority. It is a dynamic concept that involves God's active rule in the hearts of believers and the world.<p><b>arrive with power</b><br />The Greek word for "power" is "δύναμις" (dynamis), indicating miraculous strength and divine authority. This phrase suggests a dramatic and unmistakable manifestation of God's kingdom, characterized by supernatural events and the fulfillment of divine promises. It points to the transfiguration, resurrection, and the coming of the Holy Spirit at Pentecost as potential fulfillments of this prophecy. <div align="center"><h3><a href="/mark/9-2.htm"><b>Mark 9:2</b></a></h3></div><b>After six days</b><br />This phrase sets a specific timeframe, linking the event to what occurred previously in <a href="/mark/8.htm">Mark 8</a>, where Jesus spoke of His suffering and the cost of discipleship. The number six often symbolizes human effort and incompleteness in biblical numerology, suggesting that what is about to occur transcends human understanding and effort. The six days may also echo the six days of creation, with the seventh day being a day of divine revelation and rest.<p><b>Jesus took with Him</b><br />The act of Jesus taking His disciples signifies intentionality and purpose. The Greek word "παραλαμβάνει" (paralambanei) implies a personal and deliberate action. Jesus is not merely accompanied by His disciples; He is actively leading them into a deeper revelation of His divine nature. This reflects the personal relationship Jesus seeks with His followers, inviting them into transformative experiences.<p><b>Peter, James, and John</b><br />These three disciples form an inner circle, often present at significant moments in Jesus' ministry. Their selection underscores themes of leadership and witness. Peter, often seen as the spokesperson, James, the first apostolic martyr, and John, the beloved disciple, represent faith, sacrifice, and love. Their presence highlights the importance of community and shared spiritual experiences in the Christian journey.<p><b>led them up a high mountain</b><br />Mountains in Scripture are places of divine encounter and revelation, such as Mount Sinai for Moses and Mount Carmel for Elijah. The "high mountain" symbolizes a place set apart from the ordinary, where heaven and earth meet. The ascent signifies a spiritual journey, a call to rise above worldly concerns to experience God's glory. This setting prepares the disciples for a profound encounter with the divine.<p><b>by themselves</b><br />This phrase emphasizes solitude and intimacy. The Greek "κατ' ἰδίαν" (kat' idian) suggests a private setting, away from the distractions of the world. It is in these moments of solitude that God often reveals Himself most profoundly. This underscores the importance of withdrawing from the busyness of life to seek God's presence and hear His voice.<p><b>There He was transfigured</b><br />The term "transfigured" comes from the Greek "μετεμορφώθη" (metemorphōthē), meaning to change form. This transformation reveals Jesus' divine nature, a glimpse of His glory as the Son of God. It is a foretaste of the resurrection and the glorified state of believers. This moment affirms Jesus' identity and mission, providing hope and assurance to His followers.<p><b>before them</b><br />The transfiguration occurs "before" the disciples, indicating that this revelation is meant for their benefit and understanding. It is a visual confirmation of Jesus' divine nature and the fulfillment of the Law and the Prophets, represented by Moses and Elijah who appear in the subsequent verses. This experience strengthens their faith and prepares them for the challenges ahead, reminding believers that God reveals His glory to those who seek Him earnestly. <div align="center"><h3><a href="/mark/9-3.htm"><b>Mark 9:3</b></a></h3></div><b>His clothes</b><br />The phrase "His clothes" refers to the garments worn by Jesus during the Transfiguration. In the context of Jewish tradition, clothing often symbolizes one's status or role. Here, the transformation of Jesus' clothes signifies a divine revelation of His true nature. The Greek word for clothes, "ἱμάτια" (himatia), is used to denote outer garments, which were typically simple and functional. This transformation indicates a shift from the ordinary to the extraordinary, highlighting Jesus' divine glory.<p><b>became radiantly white</b><br />The transformation of Jesus' clothes to "radiantly white" is significant in biblical symbolism. White often represents purity, holiness, and divine presence. The Greek word "λευκός" (leukos) is used here, which means bright or shining. This imagery is reminiscent of the descriptions of heavenly beings and the glory of God, as seen in other biblical passages such as <a href="/daniel/7-9.htm">Daniel 7:9</a> and <a href="/revelation/1-14.htm">Revelation 1:14</a>. The radiance of Jesus' clothes underscores His divine nature and the purity of His mission.<p><b>brighter than any launderer on earth could bleach them</b><br />This phrase emphasizes the supernatural aspect of the transformation. The comparison to earthly launderers, who were skilled in cleaning and whitening garments, highlights the divine origin of the radiance. The Greek word "γναφεύς" (gnapheus) refers to a fuller or launderer, someone who cleans and whitens cloth. The use of this imagery suggests that no human effort could achieve the level of purity and brightness that was witnessed, pointing to the divine intervention and the heavenly nature of the event. This serves as a powerful reminder of the transcendence and majesty of Christ, beyond human comprehension or capability. <div align="center"><h3><a href="/mark/9-4.htm"><b>Mark 9:4</b></a></h3></div><b>And Elijah and Moses appeared before them</b><br />This phrase introduces two of the most significant figures from the Old Testament, Elijah and Moses, who appear before Jesus and His disciples during the Transfiguration. Elijah, a prophet known for his zealous defense of the worship of Yahweh, represents the prophetic tradition. Moses, the great lawgiver, represents the Law. Their appearance signifies the fulfillment of both the Law and the Prophets in Jesus Christ. The Greek word for "appeared" (ὤφθησαν, ophthēsan) suggests a supernatural revelation, indicating that this was not a mere vision but a divine manifestation. Historically, both figures had mysterious departures from the earth—Moses was buried by God in an unknown location, and Elijah was taken up to heaven in a whirlwind. Their presence here underscores the continuity and culmination of God's redemptive plan through Jesus.<p><b>talking with Jesus</b><br />The Greek word for "talking" (συλλαλοῦντες, syllalountes) implies a conversation or dialogue, suggesting an intimate and purposeful exchange. This conversation is not recorded in detail in Mark, but <a href="/luke/9-31.htm">Luke 9:31</a> provides insight, noting they spoke of Jesus' "departure" (exodus) which He was about to accomplish at Jerusalem. This term "exodus" is rich with meaning, evoking the deliverance of Israel from Egypt and pointing to Jesus' impending death, resurrection, and ascension as the ultimate act of deliverance. The presence of Elijah and Moses in this dialogue highlights the divine endorsement of Jesus' mission and the fulfillment of God's promises. It serves as a powerful affirmation to the disciples of Jesus' identity as the Messiah, the one who brings to completion the work begun in the Law and the Prophets. This moment is a profound revelation of Jesus' divine glory and His central role in salvation history. <div align="center"><h3><a href="/mark/9-5.htm"><b>Mark 9:5</b></a></h3></div><b>Peter said to Jesus</b><br />The name "Peter" comes from the Greek "Petros," meaning "rock." Peter, one of Jesus' closest disciples, often acted as a spokesperson for the group. His direct address to Jesus highlights his impulsive nature and eagerness to engage with the divine experience unfolding before him. In the context of the Transfiguration, Peter's words reflect a human desire to capture and preserve moments of spiritual significance.<p><b>Rabbi</b><br />"Rabbi" is a Hebrew term meaning "my teacher" or "my master." It was a title of respect and acknowledgment of authority in spiritual and scriptural matters. By addressing Jesus as "Rabbi," Peter recognizes His authority and wisdom, even amidst the extraordinary vision of Moses and Elijah. This term underscores the disciples' ongoing journey of understanding Jesus' true identity.<p><b>it is good for us to be here</b><br />This phrase captures Peter's immediate reaction to the awe-inspiring vision of Jesus' transfiguration. The Greek word for "good" is "kalon," which can also mean "beautiful" or "excellent." Peter's statement reflects a deep sense of privilege and blessing to witness such a divine revelation. It speaks to the human longing to remain in moments of spiritual clarity and connection.<p><b>Let us put up three shelters</b><br />The suggestion to build "shelters" or "tabernacles" (Greek: "skēnas") is significant. It echoes the Jewish Feast of Tabernacles, a time when Israelites built temporary structures to commemorate their ancestors' wilderness journey. Peter's proposal may indicate a desire to honor the presence of these revered figures and to prolong the sacred encounter. It also reveals a misunderstanding of the temporary nature of the vision and the mission of Jesus.<p><b>one for You, one for Moses, and one for Elijah</b><br />By proposing shelters for Jesus, Moses, and Elijah, Peter places them on equal footing, not yet fully grasping Jesus' unique divine status. Moses represents the Law, and Elijah the Prophets, both central to Jewish faith. Their presence with Jesus symbolizes the fulfillment of the Law and the Prophets in Him. This moment foreshadows the new covenant Jesus is establishing, transcending the old structures and pointing to His ultimate authority and mission. <div align="center"><h3><a href="/mark/9-6.htm"><b>Mark 9:6</b></a></h3></div><b>For they were all so terrified</b><br />This phrase captures the intense fear experienced by Peter, James, and John during the Transfiguration of Jesus. The Greek word for "terrified" is "ἔκφοβοι" (ekphoboi), which conveys a sense of being struck with fear or awe. This fear is not merely a reaction to the unknown but a profound reverence and overwhelming sense of the divine presence. Historically, encounters with the divine in the Old Testament, such as Moses at the burning bush (<a href="/exodus/3-6.htm">Exodus 3:6</a>) or Isaiah's vision of God (<a href="/isaiah/6-5.htm">Isaiah 6:5</a>), often resulted in fear and awe. This fear is a recognition of the holiness and majesty of God, which is consistent with the conservative Christian understanding of the fear of the Lord as the beginning of wisdom (<a href="/proverbs/9-10.htm">Proverbs 9:10</a>).<p><b>that Peter did not know what else to say</b><br />Peter's reaction is both human and relatable. The Greek phrase "οὐ γὰρ ᾔδει τί ἀποκριθῇ" (ou gar ēdei ti apokrithē) indicates a lack of understanding or awareness of how to respond appropriately. This moment highlights Peter's impulsive nature, often seen throughout the Gospels, such as when he attempts to walk on water (<a href="/matthew/14-28.htm">Matthew 14:28-31</a>) or when he rebukes Jesus for predicting His death (<a href="/mark/8-32.htm">Mark 8:32-33</a>). In this context, Peter's inability to find the right words underscores the overwhelming nature of witnessing Jesus' divine glory. From a conservative Christian perspective, this moment serves as a reminder of human limitations in the presence of God's glory and the importance of humility and reverence before the divine. It also points to the necessity of divine revelation and guidance, as human understanding alone is insufficient to grasp the fullness of God's majesty. <div align="center"><h3><a href="/mark/9-7.htm"><b>Mark 9:7</b></a></h3></div><b>Then a cloud appeared</b><br />The appearance of a cloud in biblical narratives often signifies the presence of God. In the Old Testament, clouds are frequently associated with divine encounters, such as the pillar of cloud that guided the Israelites in the wilderness (<a href="/exodus/13-21.htm">Exodus 13:21</a>). The Greek word for "cloud" here is "νεφέλη" (nephelē), which conveys a sense of divine mystery and majesty. This cloud is not just a natural phenomenon but a theophany, a visible manifestation of God's presence, underscoring the sacredness of the moment.<p><b>and enveloped them</b><br />The cloud enveloping them signifies God's intimate involvement and protection. The Greek word "ἐπισκιάζω" (episkiazō) means to overshadow or envelop, suggesting a divine covering or presence that is both protective and revealing. This enveloping presence echoes the overshadowing of the Holy Spirit at the Annunciation (<a href="/luke/1-35.htm">Luke 1:35</a>), indicating a moment of divine revelation and affirmation.<p><b>and a voice came from the cloud</b><br />The voice from the cloud is a direct communication from God, reminiscent of God's voice at Jesus' baptism (<a href="/mark/1-11.htm">Mark 1:11</a>). The Greek word "φωνή" (phōnē) implies not just sound but a message with authority and purpose. This divine voice confirms Jesus' identity and mission, providing a heavenly endorsement that demands attention and obedience.<p><b>'This is My beloved Son</b><br />The declaration "This is My beloved Son" is a profound affirmation of Jesus' divine sonship and unique relationship with the Father. The Greek word "ἀγαπητός" (agapētos) for "beloved" conveys deep love and favor, highlighting Jesus as the object of the Father's love and the fulfillment of messianic prophecies. This echoes <a href="/psalms/2-7.htm">Psalm 2:7</a> and <a href="/isaiah/42.htm">Isaiah 42:1</a>, where the Messiah is identified as God's chosen and beloved.<p><b>Listen to Him!</b><br />The command "Listen to Him!" is an imperative that calls for obedience and attentiveness to Jesus' teachings. The Greek word "ἀκούω" (akouō) means to hear with the intention of understanding and acting upon what is heard. This directive places Jesus as the ultimate authority, whose words are life-giving and transformative. It emphasizes the necessity of heeding Jesus' message as the revelation of God's will and truth. <div align="center"><h3><a href="/mark/9-8.htm"><b>Mark 9:8</b></a></h3></div><b>Suddenly</b><br />The Greek word used here is "exaiphnēs," which conveys a sense of immediacy and surprise. This sudden change emphasizes the divine nature of the transfiguration event. In the context of the narrative, it underscores the abrupt transition from the heavenly vision to the earthly reality, reminding us of the fleeting nature of spiritual experiences and the importance of being attentive to God's presence in every moment.<p><b>when they looked around</b><br />This phrase indicates a shift in focus for Peter, James, and John. The Greek verb "periblepō" suggests a careful observation or scrutiny. This moment of looking around signifies a return to their immediate surroundings after witnessing the transfiguration. It serves as a metaphor for the believer's journey, where moments of divine revelation are followed by a return to the world, challenging us to carry the insights gained into our daily lives.<p><b>they saw no one with them</b><br />The phrase highlights the exclusivity of Jesus' presence after the vision of Moses and Elijah. The Greek word "oudeis" (no one) emphasizes the singularity and sufficiency of Christ. This moment reinforces the centrality of Jesus in the Christian faith, as the Law (represented by Moses) and the Prophets (represented by Elijah) give way to the fulfillment found in Christ alone.<p><b>except Jesus</b><br />The Greek word "ei mē" (except) is used to denote exclusion, pointing to Jesus as the sole focus. This phrase encapsulates the essence of the transfiguration: the revelation of Jesus' divine identity and authority. It serves as a powerful reminder that in the midst of life's complexities and spiritual experiences, Jesus remains the constant, unchanging presence. For believers, this underscores the call to keep Christ at the center of their faith and lives, recognizing Him as the ultimate revelation of God's glory and purpose. <div align="center"><h3><a href="/mark/9-9.htm"><b>Mark 9:9</b></a></h3></div><b>As they were coming down the mountain</b><br />This phrase sets the scene immediately following the Transfiguration, a pivotal moment where Jesus' divine nature is revealed to Peter, James, and John. The mountain often symbolizes a place of divine encounter in Scripture, reminiscent of Moses receiving the Law on Mount Sinai. The descent from the mountain signifies a return to the world, where the disciples must grapple with the implications of what they have witnessed. The Greek word for "mountain" (ὄρος, oros) can also imply a place of revelation and transformation, underscoring the significance of the event they are leaving behind.<p><b>Jesus instructed them</b><br />The Greek verb used here, "διεστείλατο" (diesteilato), conveys a strong command or directive. Jesus is not merely suggesting but authoritatively instructing His disciples. This reflects His role as a teacher and leader, guiding His followers with wisdom and foresight. The instruction is part of a divine plan, emphasizing the importance of timing in the revelation of His identity and mission.<p><b>not to tell anyone</b><br />This command for silence, often referred to as the "Messianic Secret," is a recurring theme in the Gospel of Mark. It highlights the tension between Jesus' public ministry and the private understanding of His true nature. The Greek word "μηδενὶ" (mēdeni) means "no one," indicating a complete prohibition. This secrecy serves to prevent misunderstandings about His messianic role, which was not to be a political liberator but a suffering servant.<p><b>what they had seen</b><br />The vision of the Transfiguration was a profound revelation of Jesus' divine glory. The Greek word "εἶδον" (eidon) implies not just seeing with the eyes but perceiving with understanding. This experience was meant to strengthen the disciples' faith, preparing them for the trials ahead. It was a glimpse of the Kingdom of God, affirming Jesus' identity as the Son of God.<p><b>until the Son of Man</b><br />The title "Son of Man" (ὁ υἱὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou) is a self-designation used by Jesus, rooted in the prophetic vision of <a href="/daniel/7-13.htm">Daniel 7:13-14</a>. It emphasizes both His humanity and His divine authority. This title encapsulates the mystery of the Incarnation, where Jesus is fully God and fully man, destined to fulfill the redemptive plan of God.<p><b>had risen from the dead</b><br />The resurrection is the cornerstone of Christian faith, the ultimate vindication of Jesus' divine identity and mission. The Greek word "ἀναστῇ" (anastē) means "to rise" or "to stand up," signifying victory over death. This event would transform the disciples' understanding, empowering them to proclaim the Gospel boldly. The resurrection is the fulfillment of Old Testament prophecies and the assurance of eternal life for believers. <div align="center"><h3><a href="/mark/9-10.htm"><b>Mark 9:10</b></a></h3></div><b>So they kept this matter to themselves</b><br />This phrase indicates the disciples' obedience to Jesus' command to keep the Transfiguration event a secret until after His resurrection. The Greek word for "kept" (κρατέω, krateo) implies a firm hold or grasp, suggesting that the disciples were diligent in maintaining this confidentiality. Historically, this reflects the Messianic Secret theme in Mark, where Jesus often instructs His followers to keep His identity and works concealed until the appropriate time. This secrecy underscores the unfolding revelation of Jesus' mission and the divine timing of God's plan.<p><b>discussing</b><br />The Greek word used here is συζητέω (suzeteo), which means to seek together or to debate. This indicates that the disciples were actively engaging with one another, trying to understand the profound implications of Jesus' words. This reflects a common practice in Jewish tradition, where disciples would discuss and debate teachings to gain deeper understanding. It highlights the disciples' earnest desire to comprehend the mysteries of Jesus' mission and the nature of His kingdom.<p><b>what it meant</b><br />This phrase shows the disciples' struggle to grasp the concept of resurrection, which was a complex and somewhat abstract idea in Jewish thought at the time. While the Pharisees believed in a general resurrection at the end of days, the idea of an individual rising from the dead before that time was perplexing. This reflects the disciples' limited understanding and foreshadows the fuller revelation that would come with the resurrection of Christ.<p><b>to rise from the dead</b><br />The Greek phrase here is ἐκ νεκρῶν ἀναστῆναι (ek nekron anastēnai), which literally means "to stand up from the dead." This concept is central to Christian theology, as it signifies Jesus' victory over death and His divine nature. In the historical context, the resurrection was a radical and transformative event that would redefine the disciples' understanding of life, death, and the Messiah's role. It points to the hope of eternal life and the promise of resurrection for all believers, a cornerstone of Christian faith that assures us of God's ultimate power and love. <div align="center"><h3><a href="/mark/9-11.htm"><b>Mark 9:11</b></a></h3></div><b>And they asked Him</b><br />This phrase indicates a moment of inquiry and learning, where the disciples are seeking understanding from Jesus. The Greek word for "asked" (ἐπηρώτησαν) suggests a questioning that is earnest and sincere. It reflects the disciples' desire to comprehend the teachings and prophecies they have been exposed to. In a broader sense, this moment encourages believers to approach God with their questions, trusting in His wisdom and willingness to provide clarity.<p><b>Why do the scribes say</b><br />The scribes were the learned men of the Jewish law, responsible for teaching and interpreting the Scriptures. Their role was crucial in maintaining the religious traditions and expectations of the Jewish people. The question posed by the disciples reflects a common teaching of the time, rooted in the prophetic traditions of the Old Testament. This phrase highlights the importance of understanding the cultural and religious context in which Jesus' ministry took place, as well as the expectations of the Messiah that were prevalent among the Jewish people.<p><b>that Elijah must come first</b><br />This part of the verse refers to the prophecy found in <a href="/malachi/4-5.htm">Malachi 4:5</a>, which states, "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD." The expectation that Elijah would return before the Messiah was a significant aspect of Jewish eschatology. Elijah, a revered prophet who did not experience death but was taken up to heaven, symbolized the restoration and preparation for the coming of the Lord. In the context of the New Testament, this prophecy is understood to be fulfilled in the person of John the Baptist, who came in the "spirit and power of Elijah" (<a href="/luke/1-17.htm">Luke 1:17</a>). This fulfillment underscores the continuity and faithfulness of God's promises throughout Scripture, encouraging believers to trust in His divine plan and timing. <div align="center"><h3><a href="/mark/9-12.htm"><b>Mark 9:12</b></a></h3></div><b>Elijah does come first</b><br />This phrase refers to the prophecy found in <a href="/malachi/4-5.htm">Malachi 4:5</a>, where it is foretold that Elijah will return before the "great and dreadful day of the LORD." In the context of <a href="/mark/9-12.htm">Mark 9:12</a>, Jesus is affirming the Jewish expectation that Elijah's return is a precursor to the coming of the Messiah. The Greek word for "first" (πρῶτον, prōton) emphasizes the sequence in God's redemptive plan. Historically, Elijah is a significant prophetic figure, known for his powerful ministry and miraculous works, and his return symbolizes a call to repentance and preparation for the coming of the Lord.<p><b>and he restores all things</b><br />The phrase "restores all things" speaks to the role of Elijah in bringing about spiritual renewal and reformation. The Greek word for "restores" (ἀποκαθιστάνει, apokathistanei) implies a return to an original state or condition. This restoration is not merely physical but deeply spiritual, pointing to a renewal of hearts and a turning back to God. In the broader biblical narrative, this restoration is part of God's plan to reconcile humanity to Himself, preparing the way for the Messiah's redemptive work.<p><b>Why then is it written</b><br />Here, Jesus is prompting His disciples to consider the scriptural basis for the events they are witnessing. The phrase "is it written" (γέγραπται, gegraptai) is a common biblical expression that underscores the authority and reliability of Scripture. It invites believers to delve into the Word of God to understand His purposes and plans. This rhetorical question encourages a deeper exploration of the prophecies concerning the Messiah and the role of Elijah, urging the disciples to see the fulfillment of God's promises in Jesus.<p><b>that the Son of Man must suffer many things</b><br />The title "Son of Man" (ὁ υἱὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou) is a messianic title that Jesus frequently uses for Himself, drawing from <a href="/daniel/7-13.htm">Daniel 7:13-14</a>. It emphasizes both His humanity and His divine authority. The phrase "must suffer many things" (πολλὰ πάσχειν, polla paschein) highlights the necessity of Jesus' suffering as part of God's redemptive plan. This suffering is not incidental but essential, fulfilling the prophecies of <a href="/isaiah/53.htm">Isaiah 53</a> and other Old Testament passages that speak of the suffering servant. It underscores the sacrificial nature of Jesus' mission, which is central to the Christian understanding of salvation.<p><b>and be rejected</b><br />The word "rejected" (ἀποδοκιμασθῆναι, apodokimasthēnai) conveys the idea of being disapproved or cast aside. This rejection is a fulfillment of <a href="/psalms/118-22.htm">Psalm 118:22</a>, where the stone the builders rejected becomes the cornerstone. Jesus' rejection by the religious leaders and His own people is a pivotal aspect of His earthly ministry, illustrating the cost of true discipleship and the reality of opposition to God's work. It serves as a reminder that following Christ may involve facing rejection and persecution, yet it is through this rejection that God's purposes are ultimately fulfilled. <div align="center"><h3><a href="/mark/9-13.htm"><b>Mark 9:13</b></a></h3></div><b>But I tell you</b><br />This phrase signifies the authority of Jesus in His teaching. In the Greek, "I tell you" (λέγω ὑμῖν, legō hymin) is a direct assertion, emphasizing the certainty and truth of His words. Jesus often used this phrase to introduce important teachings or revelations, underscoring His role as the ultimate teacher and prophet. It is a reminder of His divine authority and the fulfillment of prophecy through His words.<p><b>that Elijah has indeed come</b><br />The reference to Elijah is significant in Jewish eschatology. Elijah was expected to return before the coming of the Messiah, as prophesied in <a href="/malachi/4-5.htm">Malachi 4:5</a>. The Greek word for "indeed" (καί, kai) here emphasizes the fulfillment of this prophecy. Jesus is clarifying that John the Baptist came in the spirit and power of Elijah (<a href="/luke/1-17.htm">Luke 1:17</a>), fulfilling this expectation. This highlights the continuity of God's plan and the fulfillment of Old Testament prophecies in the New Testament narrative.<p><b>and they have done to him whatever they wished</b><br />This phrase reflects the suffering and rejection that John the Baptist faced, paralleling the treatment of many prophets before him. The Greek word for "wished" (θέλω, thelō) implies a deliberate choice or desire, indicating the willful actions of those who opposed him. Historically, John was imprisoned and executed by Herod Antipas, as recorded in <a href="/mark/6-17.htm">Mark 6:17-29</a>. This serves as a foreshadowing of the suffering that Jesus Himself would endure, emphasizing the cost of prophetic ministry and the resistance to God's messengers.<p><b>just as it is written about him</b><br />This phrase underscores the fulfillment of Scripture. The Greek word for "written" (γέγραπται, gegraptai) is in the perfect tense, indicating a completed action with ongoing significance. It points to the prophetic writings that foretold the coming and suffering of God's messengers. This highlights the reliability and divine inspiration of Scripture, as well as the unfolding of God's redemptive plan through history. It reassures believers of the sovereignty of God and the certainty of His promises. <div align="center"><h2>The Boy with an Evil Spirit</h2></div><div align="center"><h3><a href="/mark/9-14.htm"><b>Mark 9:14</b></a></h3></div><b>When they returned</b><br />This phrase indicates a transition from a significant event. Jesus, along with Peter, James, and John, had just experienced the Transfiguration on the mountain. The return signifies a movement from a divine revelation back to the earthly realm, highlighting the dual nature of Christ's ministry—both heavenly and earthly. The Greek word for "returned" (καταβαίνοντες) suggests a descent, not just physically from the mountain, but also metaphorically from a spiritual high point to the challenges of the world.<p><b>to the other disciples</b><br />The "other disciples" refers to the nine apostles who were not present at the Transfiguration. This distinction underscores the varying experiences and roles within the group of Jesus' followers. It also sets the stage for the contrast between the divine encounter on the mountain and the human struggles below. The Greek term μαθηταί (mathētai) emphasizes their role as learners and followers of Jesus, who are still growing in understanding and faith.<p><b>they saw a large crowd</b><br />The presence of a "large crowd" is a recurring theme in the Gospels, often indicating the widespread interest in Jesus' teachings and miracles. The Greek word ὄχλος (ochlos) for "crowd" suggests a diverse group of people, possibly including those seeking healing, teaching, or simply curious onlookers. This crowd represents the world that Jesus came to serve and save, full of needs and expectations.<p><b>around them</b><br />The crowd is "around them," indicating a central focus on the disciples. This positioning suggests that the disciples are at the heart of the unfolding drama, surrounded by the pressing needs and questions of the people. It reflects the reality of ministry, where followers of Christ are often placed in the midst of human need and conflict.<p><b>and scribes arguing with them</b><br />The "scribes" were experts in the Jewish law, often seen in the Gospels as opponents of Jesus. The Greek term γραμματεῖς (grammateis) highlights their role as scholars and interpreters of the law. Their "arguing" with the disciples suggests a confrontation, likely over theological or legal issues. This conflict underscores the tension between the new covenant Jesus was establishing and the old religious structures. It also highlights the disciples' struggle to defend and articulate their faith amidst opposition. <div align="center"><h3><a href="/mark/9-15.htm"><b>Mark 9:15</b></a></h3></div><b>As soon as</b><br />This phrase indicates immediacy and urgency. In the Greek, the word used is "εὐθὺς" (euthys), which is often translated as "immediately" or "straightway." This reflects the Gospel of Mark's characteristic style, emphasizing the swift and decisive actions in Jesus' ministry. The immediacy suggests the compelling presence of Jesus and the people's eagerness to be near Him.<p><b>all the people</b><br />The Greek term here is "ὁ ὄχλος" (ho ochlos), meaning "the crowd" or "the multitude." This indicates a large gathering, representative of the common people who were often drawn to Jesus. Historically, these crowds were composed of individuals from various backgrounds, seeking healing, teaching, or simply curious about the man who performed miracles and spoke with authority.<p><b>saw Jesus</b><br />The act of seeing, "ἰδόντες" (idontes), is more than a mere physical observation. In the biblical context, seeing often implies understanding or perceiving something deeper. The people recognized Jesus, not just as a man, but as someone extraordinary, which is why their reaction was so profound.<p><b>they were filled with awe</b><br />The Greek word "ἐξεθαμβήθησαν" (exethambēthēsan) conveys a sense of being utterly amazed or astonished. This reaction is consistent with the frequent responses to Jesus' miracles and teachings throughout the Gospels. The awe reflects a recognition of the divine presence and power in Jesus, evoking a sense of reverence and wonder.<p><b>and ran to greet Him</b><br />The action of running, "προσδραμόντες" (prosdramontes), signifies eagerness and enthusiasm. The people did not walk or approach slowly; they ran, indicating their urgent desire to be near Jesus. The word "greet," "ἀσπάζεσθαι" (aspazesthai), implies a warm and respectful welcome, acknowledging Jesus' authority and significance. This reflects the cultural practice of showing honor to someone of high status or importance. <div align="center"><h3><a href="/mark/9-16.htm"><b>Mark 9:16</b></a></h3></div><b>What</b><br />The word "what" in this context is a direct inquiry from Jesus, indicating His desire to understand the nature of the argument taking place. In the Greek, the word is "τί" (ti), which is an interrogative pronoun. This reflects Jesus' approach of engaging directly with the situation, emphasizing His role as a teacher who seeks clarity and truth. It invites us to consider the importance of addressing conflicts directly and with a spirit of inquiry.<p><b>are you disputing</b><br />The phrase "are you disputing" comes from the Greek word "συζητεῖτε" (syzēteite), which means to discuss or argue. This indicates a heated or intense discussion, often involving differing opinions. In the historical context, disputes were common among the people, especially concerning religious interpretations and practices. Jesus' question highlights His awareness of human nature and the tendency to fall into arguments, urging us to seek resolution and understanding rather than division.<p><b>with them</b><br />The phrase "with them" refers to the scribes and the crowd that had gathered. In the Greek, "πρὸς αὐτούς" (pros autous) indicates a direct interaction or confrontation. The scribes were often in opposition to Jesus and His teachings, representing the established religious authority of the time. This phrase underscores the tension between Jesus' new teachings and the traditional interpretations upheld by the scribes. It challenges us to consider how we engage with those who hold differing views and to approach such interactions with grace and wisdom. <div align="center"><h3><a href="/mark/9-17.htm"><b>Mark 9:17</b></a></h3></div><b>Someone in the crowd</b><br />This phrase indicates the presence of a multitude surrounding Jesus, a common occurrence in His ministry. The Greek word for "crowd" is "ὄχλος" (ochlos), which often refers to a large, diverse group of people. This setting underscores the public nature of Jesus' ministry and His accessibility to all, regardless of social status or background. It also highlights the desperation and hope of the people seeking Jesus' help.<p><b>replied</b><br />The act of replying suggests a direct response to a preceding conversation or event. In this context, it reflects the urgency and immediacy of the father's plea. The Greek word "ἀπεκρίθη" (apekrithē) implies a thoughtful response, indicating that the father was not only desperate but also respectful and earnest in his approach to Jesus.<p><b>Teacher</b><br />The term "Teacher" is translated from the Greek "Διδάσκαλε" (Didaskale), a title of respect and recognition of authority. It acknowledges Jesus' role as a rabbi and a source of divine wisdom. This title reflects the father's recognition of Jesus' authority and his faith in Jesus' ability to address his son's condition.<p><b>I brought You my son</b><br />This phrase reveals the father's proactive faith and determination. The act of bringing his son to Jesus signifies trust and hope in Jesus' power to heal. It also reflects the cultural and familial responsibility of a father to seek the well-being of his child, a theme deeply rooted in Jewish tradition.<p><b>who has a spirit</b><br />The mention of "a spirit" indicates a spiritual or demonic influence, a common understanding in the first-century Jewish context. The Greek word "πνεῦμα" (pneuma) can refer to both the Holy Spirit and unclean spirits, depending on the context. Here, it denotes an unclean spirit, emphasizing the spiritual battle between good and evil that Jesus often confronted.<p><b>that makes him mute</b><br />The condition of muteness is attributed to the influence of the spirit, highlighting the physical manifestations of spiritual oppression. The Greek word "ἄλαλον" (alalon) means "mute" or "unable to speak," indicating a loss of communication and expression. This affliction not only affected the boy physically but also socially and spiritually, as communication is vital for community and worship. Jesus' impending intervention would not only restore the boy's speech but also his place in the community and his ability to praise God. <div align="center"><h3><a href="/mark/9-18.htm"><b>Mark 9:18</b></a></h3></div><b>Whenever it seizes him</b><br />The phrase "whenever it seizes him" indicates the unpredictable and uncontrollable nature of the affliction. The Greek word for "seizes" is "katalambanō," which can mean to take hold of or to overpower. This suggests a forceful and dominating influence, reflecting the spiritual battle between good and evil. In a broader scriptural context, it highlights the pervasive and relentless nature of demonic oppression, which can only be overcome by divine intervention.<p><b>it throws him to the ground</b><br />The action of being "thrown to the ground" signifies the violent and destructive intent of the demonic force. The Greek word "rhiptō" is used here, meaning to cast or hurl with force. This imagery evokes the chaos and disorder that sin and evil bring into the world, contrasting with the peace and order that Christ offers. Historically, such manifestations were understood as signs of spiritual warfare, emphasizing the need for spiritual vigilance and reliance on God's power.<p><b>He foams at the mouth</b><br />"Foams at the mouth" describes a physical manifestation of the spiritual affliction. The Greek word "aphros" refers to froth or foam, often associated with severe distress or agitation. This symptom underscores the totality of the boy's suffering, affecting both body and spirit. It serves as a reminder of the holistic nature of Christ's healing, which addresses both physical and spiritual needs.<p><b>gnashes his teeth</b><br />The phrase "gnashes his teeth" conveys intense pain and torment. The Greek "trizō" means to grind or gnash, often used in scripture to depict anguish or anger. This expression of suffering highlights the destructive impact of sin and evil, which Christ came to conquer. It also serves as a metaphor for the spiritual agony experienced by those separated from God, pointing to the hope of restoration through faith in Christ.<p><b>and becomes rigid</b><br />"Becomes rigid" describes the paralysis and helplessness caused by the demonic influence. The Greek word "xērainō" means to dry up or wither, suggesting a loss of vitality and life. This condition reflects the spiritual desolation that results from separation from God, emphasizing the need for Christ's life-giving power to restore and renew.<p><b>I asked Your disciples to drive it out</b><br />The father's plea, "I asked Your disciples to drive it out," reveals his desperation and hope for deliverance. The Greek "ekballō" means to cast out or expel, indicating the authority needed to overcome demonic forces. This request highlights the disciples' role in continuing Christ's ministry, yet also their limitations without faith and reliance on God's power. It serves as a call for believers to seek divine strength in spiritual battles.<p><b>but they were unable</b><br />The admission "but they were unable" points to the disciples' lack of faith or understanding at that moment. The Greek "ischuō" means to have strength or power, suggesting that their failure was not due to a lack of authority given by Christ, but rather a deficiency in faith or spiritual readiness. This moment serves as a teaching opportunity, emphasizing the necessity of faith, prayer, and dependence on God to overcome the challenges posed by evil. It inspires believers to cultivate a deeper relationship with Christ to access His power and authority in their lives. <div align="center"><h3><a href="/mark/9-19.htm"><b>Mark 9:19</b></a></h3></div><b>O unbelieving generation</b><br />This phrase captures Jesus' lament over the lack of faith among the people, including His disciples. The Greek word for "unbelieving" is "ἄπιστος" (apistos), which means without faith or trust. Historically, this reflects a recurring theme in the Old Testament where the Israelites often struggled with faithfulness to God. Jesus' use of "generation" (γενεά, genea) indicates a broader societal issue, not just an individual failing. It echoes the prophetic tradition of calling out the spiritual state of the people, urging them to return to a trustful relationship with God.<p><b>Jesus replied</b><br />The act of replying signifies Jesus' engagement with the situation. In the Gospels, Jesus often responds to the needs and questions of those around Him, demonstrating His role as a teacher and healer. His reply here is not just a rebuke but an invitation to deeper faith. The historical context shows Jesus as a rabbi who often used questions and statements to provoke thought and spiritual growth among His followers.<p><b>how long must I remain with you?</b><br />This rhetorical question emphasizes Jesus' frustration and the urgency of His mission. The Greek word for "remain" is "εἰμί" (eimi), which means to be or exist. Jesus is expressing the limited time He has on earth to teach and guide His disciples. This phrase also reflects the eschatological tension present in the Gospels, where Jesus' earthly ministry is a precursor to His ultimate sacrifice and the establishment of God's kingdom.<p><b>How long must I put up with you?</b><br />Here, Jesus uses another rhetorical question to express His patience and endurance. The Greek word "ἀνέχομαι" (anechomai) means to bear with or endure. This phrase highlights Jesus' long-suffering nature, a characteristic of God seen throughout Scripture. It also serves as a call to the disciples to grow in their faith and understanding, recognizing the divine patience extended to them.<p><b>Bring the boy to Me</b><br />This command demonstrates Jesus' authority and compassion. The directive to "bring" (φέρω, phero) indicates action and movement towards Jesus, symbolizing faith in action. Historically, this reflects the many instances where people brought the sick and afflicted to Jesus for healing. It underscores the belief that Jesus is the source of healing and restoration, inviting all to come to Him with their burdens and needs. <div align="center"><h3><a href="/mark/9-20.htm"><b>Mark 9:20</b></a></h3></div><b>So they brought the boy to Him</b><br />This phrase sets the stage for a divine encounter. The act of bringing the boy to Jesus signifies faith and hope in His healing power. In the Greek, the word for "brought" (ἤνεγκαν) implies carrying or leading with purpose. This reflects the desperation and trust of the boy's caretakers, who believed that Jesus was the ultimate source of healing. Historically, this act of bringing someone to a healer was common, but bringing him to Jesus was an acknowledgment of His unique authority and compassion.<p><b>When the spirit saw Jesus</b><br />The phrase highlights the spiritual realm's recognition of Jesus' authority. The Greek word for "saw" (εἶδεν) indicates more than just physical sight; it suggests perception and understanding. The spirit's reaction upon seeing Jesus underscores the power and holiness of Christ, which even the demonic forces cannot ignore. This moment is a testament to the spiritual warfare that is often unseen but very real, and it emphasizes Jesus' supremacy over all spiritual entities.<p><b>it immediately threw the boy into a convulsion</b><br />The word "immediately" (εὐθὺς) is frequently used in Mark's Gospel to convey urgency and action. Here, it underscores the spirit's violent reaction to Jesus' presence. The Greek term for "convulsion" (σπαράσσω) describes a severe shaking or tearing, indicating the spirit's malicious intent to harm the boy. This reflects the destructive nature of evil and the chaos it brings into human lives. Yet, it also sets the stage for Jesus' intervention and the restoration He brings.<p><b>He fell to the ground and rolled around, foaming at the mouth</b><br />This vivid description of the boy's condition illustrates the severity of his affliction. The physical manifestations of the spiritual oppression are stark and distressing. The act of falling (πίπτειν) and rolling (κυλίεσθαι) conveys a loss of control, symbolizing how sin and evil can dominate a person's life. The foaming (ἀφρίζω) is a sign of the boy's helplessness and the spirit's grip on him. This scene evokes compassion and a longing for deliverance, which Jesus is about to provide, demonstrating His power to restore order and peace where there is chaos and suffering. <div align="center"><h3><a href="/mark/9-21.htm"><b>Mark 9:21</b></a></h3></div><b>Jesus asked</b><br />This phrase highlights the compassionate and personal approach of Jesus. In the Greek, "Jesus" is "Ἰησοῦς" (Iēsous), emphasizing His role as the Savior. The act of asking shows Jesus' desire to engage personally with the father, demonstrating His empathy and understanding. It reflects the nature of God who seeks to know and be involved in the details of our lives, encouraging believers to bring their concerns to Him.<p><b>the boy’s father</b><br />The focus on "the boy’s father" underscores the familial and relational aspect of the narrative. In the cultural context of the time, a father's role was pivotal in the family unit. This interaction highlights the father's desperation and love for his child, a universal theme that resonates with the parental instinct to seek help for one's children. It also serves as a reminder of the importance of faith and intercession within the family structure.<p><b>How long has this been with him?</b><br />This question from Jesus is not for His own knowledge, as He is omniscient, but rather to draw out the father's faith and to set the stage for a deeper revelation of His power. The Greek word for "how long" is "πόσος χρόνος" (posos chronos), indicating a significant duration. This question invites reflection on the persistence of suffering and the hope for divine intervention, encouraging believers to trust in God's timing and sovereignty.<p><b>From childhood</b><br />The father's response, "From childhood," reveals the chronic nature of the boy's affliction. The Greek term "παιδιόθεν" (paidion), meaning "from a child," suggests a long-standing issue that has been a burden for the family. This detail emphasizes the depth of the miracle that is about to occur, as it is not just a temporary ailment but a lifelong struggle. It serves as a testament to the power of Jesus to heal and restore, no matter how long the affliction has persisted.<p><b>he said</b><br />The phrase "he said" indicates the father's direct communication with Jesus. In the Greek, "εἶπεν" (eipen) is used, which is a simple past tense verb, showing the immediacy and sincerity of the father's response. This interaction is a model of honest dialogue with God, encouraging believers to speak openly and truthfully in their prayers, trusting that God hears and responds to their cries for help. <div align="center"><h3><a href="/mark/9-22.htm"><b>Mark 9:22</b></a></h3></div><b>It often throws him into the fire or into the water</b><br />This phrase describes the violent and destructive nature of the demonic possession afflicting the boy. The Greek word for "throws" is "βάλλει" (ballei), which implies a forceful action, indicating the severity of the boy's condition. Historically, fire and water were elements often associated with purification and destruction. The demon's attempt to destroy the boy through these elements highlights the spiritual battle between life and death, purity and corruption. This reflects the broader biblical theme of spiritual warfare, where evil seeks to destroy God's creation.<p><b>trying to kill him</b><br />The phrase underscores the ultimate goal of the demonic force: death. The Greek word "ἀπολέσαι" (apolesai) means to destroy or kill, emphasizing the destructive intent of the demon. In a broader scriptural context, this aligns with <a href="/john/10-10.htm">John 10:10</a>, where Jesus states that the thief comes to steal, kill, and destroy. This highlights the stark contrast between the destructive nature of evil and the life-giving power of Christ.<p><b>But if You can do anything</b><br />This phrase reveals the father's desperation and wavering faith. The Greek word "εἰ" (ei) translated as "if" indicates a conditional statement, reflecting doubt or uncertainty. The father's plea is a mixture of hope and skepticism, a common human response when faced with overwhelming circumstances. This moment invites readers to reflect on their own faith and trust in God's power, even when doubt creeps in.<p><b>have compassion on us</b><br />The Greek word for "compassion" is "σπλαγχνισθείς" (splanchnistheis), which conveys a deep, visceral empathy. This word is often used in the Gospels to describe Jesus' response to human suffering. The father's request for compassion is not just for his son but for himself as well, recognizing the shared suffering of both. This plea for compassion is a reminder of the nature of Christ, who is moved by our pain and responds with love and mercy.<p><b>and help us</b><br />The word "help" in Greek is "βοήθησον" (boetheson), which means to come to the aid of or to rescue. This request is a direct appeal for divine intervention. In the biblical narrative, God's help is often portrayed as deliverance from physical, spiritual, or emotional distress. The father's plea is a testament to the belief that God is a present help in times of trouble, as echoed in <a href="/psalms/46.htm">Psalm 46:1</a>. This phrase encourages believers to seek God's assistance, trusting in His ability to save and restore. <div align="center"><h3><a href="/mark/9-23.htm"><b>Mark 9:23</b></a></h3></div><b>‘If You can?’ echoed Jesus</b><br />This phrase captures a moment of incredulity from Jesus, highlighting the doubt expressed by the father of the demon-possessed boy. The Greek word for "echoed" is "eipen," which means to say or speak. Jesus is repeating the father's words to emphasize the lack of faith implied in the question. This moment serves as a reminder of the importance of faith in the Christian journey. Jesus challenges the notion of doubt, urging believers to trust in His divine power and authority. Historically, this reflects the common human struggle with doubt and the need for reassurance of God's omnipotence.<p><b>‘All things are possible</b><br />The phrase "All things are possible" is a powerful declaration of the limitless power of God. The Greek word for "possible" is "dynata," derived from "dynamis," meaning power or ability. This emphasizes that with God, there are no limitations. In the context of first-century Judea, where this event took place, people were often bound by the limitations of their understanding and circumstances. Jesus' statement breaks through these barriers, offering hope and assurance that God's power transcends human limitations. This is a call to believers to expand their faith and trust in God's ability to work beyond what seems possible.<p><b>to him who believes.&#8217</b><br />The phrase "to him who believes" underscores the necessity of faith in experiencing the fullness of God's power. The Greek word for "believes" is "pisteuonti," which means to have faith or trust. This is not merely intellectual assent but a deep, abiding trust in God. In the scriptural context, belief is often linked with action, implying that true faith results in a life that reflects trust in God's promises. Historically, this reflects the early Christian community's emphasis on faith as the foundation of their relationship with God. This phrase serves as an encouragement to believers to cultivate a faith that is active and alive, trusting in God's promises and power in every aspect of life. <div align="center"><h3><a href="/mark/9-24.htm"><b>Mark 9:24</b></a></h3></div><b>Immediately</b><br />The use of "immediately" in <a href="/mark/9-24.htm">Mark 9:24</a> underscores the urgency and desperation of the father's plea. In the Greek, the word is "euthys," which conveys a sense of swift action or response. This immediacy reflects the father's deep concern for his son and his recognition of the critical nature of the situation. It also highlights the father's faith, as he does not hesitate to seek Jesus' help, demonstrating a belief in Jesus' power to heal.<p><b>the boy’s father</b><br />This phrase identifies the speaker and emphasizes the personal nature of the plea. The father is not just a bystander but someone deeply invested in the well-being of his child. In the cultural context of the time, a father's role was to protect and provide for his family, making his plea even more poignant. His approach to Jesus is an act of humility and vulnerability, acknowledging his own limitations and the need for divine intervention.<p><b>cried out</b><br />The Greek word used here is "krazo," which means to cry out or shout with a loud voice. This expression of emotion indicates the father's desperation and earnestness. It is not a quiet request but a loud, heartfelt plea, reflecting the depth of his need and the intensity of his faith. This cry is a powerful demonstration of the human condition, where desperation often leads to a deeper reliance on God.<p><b>I do believe</b><br />This declaration of faith is central to the verse. The father affirms his belief in Jesus' ability to heal his son. The Greek word "pisteuo" is used here, meaning to have faith or trust. This statement is a testament to the father's faith, even amidst doubt and uncertainty. It serves as a reminder that faith, even when imperfect, is powerful and can lead to divine intervention.<p><b>help my unbelief!</b><br />This phrase captures the paradox of faith and doubt coexisting. The father acknowledges his belief but also his struggle with unbelief. The Greek word "apistia" refers to a lack of faith or trust. This honest admission is a profound moment of vulnerability and authenticity. It highlights the human experience of wrestling with doubt while striving to maintain faith. This plea for help is an appeal for Jesus to strengthen his faith, recognizing that faith is a gift that can be nurtured and grown. <div align="center"><h3><a href="/mark/9-25.htm"><b>Mark 9:25</b></a></h3></div><b>When Jesus saw that a crowd had come running</b><br />This phrase highlights Jesus' awareness and sensitivity to the situation around Him. The Greek word for "saw" is "εἶδεν" (eiden), which implies not just physical sight but also understanding and perception. Jesus, fully aware of the growing crowd, acts decisively. Historically, Jesus often performed miracles in a way that emphasized faith over spectacle, suggesting His desire to focus on the spiritual transformation rather than public acclaim.<p><b>He rebuked the unclean spirit</b><br />The term "rebuked" comes from the Greek "ἐπετίμησεν" (epetimēsen), which means to admonish or charge strictly. This word indicates Jesus' authority over spiritual forces. The "unclean spirit" refers to a demon, considered impure and opposed to God's holiness. In the Jewish context, anything unclean was separated from God, and Jesus' rebuke signifies His power to restore purity and order.<p><b>'You deaf and mute spirit,' He said</b><br />Here, Jesus identifies the specific affliction caused by the spirit. The Greek words "κωφὸν" (kōphon) for "deaf" and "ἄλαλον" (alalon) for "mute" describe the spirit's effects on the boy. This direct address underscores Jesus' authority and the personal nature of His healing. In the broader scriptural context, Jesus often healed physical ailments as a sign of His messianic mission, fulfilling prophecies like <a href="/isaiah/35-5.htm">Isaiah 35:5-6</a>, which speak of the Messiah opening the ears of the deaf and the tongues of the mute.<p><b>'I command you to come out and never enter him again.'</b><br />The word "command" is translated from the Greek "ἐπιτάσσω" (epitassō), indicating a strong, authoritative order. Jesus' command is not a request but a definitive statement of power. The phrase "never enter him again" highlights the completeness and permanence of Jesus' deliverance. This reflects the biblical theme of liberation from bondage, as seen in the Exodus narrative, where God delivers His people from slavery. Jesus' authority ensures that the boy is not only freed but also protected from future oppression. <div align="center"><h3><a href="/mark/9-26.htm"><b>Mark 9:26</b></a></h3></div><b>After shrieking and convulsing him violently</b><br />This phrase captures the final, desperate act of the unclean spirit as it is expelled. The Greek word for "shrieking" (φωνέω, phōneō) implies a loud, piercing cry, indicative of the spirit's resistance and the turmoil it causes. "Convulsing" (σπαράσσω, sparassō) suggests a violent shaking, a last attempt to maintain control. Historically, demonic possession was understood as a severe affliction, and the physical manifestations were both terrifying and pitiable. This scene underscores the power struggle between the forces of evil and the authority of Jesus, who commands the spirit to leave.<p><b>the spirit came out</b><br />The departure of the spirit signifies the triumph of Jesus' authority over demonic forces. In the context of Mark's Gospel, this act is a testament to Jesus' divine power and his mission to liberate humanity from the bondage of sin and evil. The Greek word for "came out" (ἐξέρχομαι, exerchomai) is often used in the New Testament to describe the exit of unclean spirits, highlighting the transformative impact of Jesus' ministry.<p><b>The boy became like a corpse</b><br />This simile emphasizes the dramatic change in the boy's condition. From violent convulsions to a death-like stillness, the boy's state reflects the exhaustive toll of the spiritual battle. The imagery of a "corpse" (νεκρός, nekros) evokes a sense of finality and helplessness, yet it also sets the stage for a miraculous restoration, echoing themes of death and resurrection found throughout the Gospels.<p><b>so that many said, 'He is dead.'</b><br />The reaction of the onlookers reveals their limited understanding of Jesus' power. Their assumption that the boy is dead (ἀποθνῄσκω, apothnēskō) underscores the human tendency to perceive only the immediate, physical reality. However, this moment of doubt and despair is pivotal, as it contrasts with the subsequent demonstration of Jesus' life-giving authority. Historically, such public miracles served to authenticate Jesus' divine identity and mission, challenging witnesses to move from skepticism to faith. <div align="center"><h3><a href="/mark/9-27.htm"><b>Mark 9:27</b></a></h3></div><b>But Jesus</b><br />This phrase marks a pivotal moment in the narrative, emphasizing the direct intervention of Jesus. In the Greek text, "Ἰησοῦς" (Iēsous) is the name for Jesus, which is derived from the Hebrew "Yeshua," meaning "Yahweh is salvation." This highlights Jesus' role as the Savior, the one who brings deliverance and healing. In the context of <a href="/mark/9.htm">Mark 9</a>, Jesus' presence is a source of hope and restoration, underscoring His divine authority and compassion.<p><b>took him by the hand</b><br />The act of taking someone by the hand is a powerful gesture of personal connection and care. In the Greek, "κρατήσας" (kratēsas) implies a firm and intentional grasp, signifying Jesus' strength and willingness to lift the boy from his affliction. This action reflects the biblical theme of God's hand being a source of support and guidance, as seen throughout Scripture, such as in <a href="/isaiah/41-13.htm">Isaiah 41:13</a>, where God promises to uphold His people.<p><b>and helped him to his feet</b><br />The phrase "helped him to his feet" is translated from the Greek "ἤγειρεν" (ēgeiren), which means to raise up or awaken. This word is often used in the New Testament to describe resurrection or restoration to life, as in the raising of Lazarus. Here, it signifies not only physical healing but also spiritual renewal, symbolizing the new life that Jesus offers to those who believe in Him.<p><b>and he stood up</b><br />The final phrase, "and he stood up," indicates the completion of the healing process. The Greek word "ἀνέστη" (anestē) is used, which can also mean to rise or to stand again. This word is significant in the context of resurrection, as it is the same root used to describe Jesus' own resurrection. The boy's standing up is a testament to the transformative power of Jesus' touch, illustrating the theme of restoration and new beginnings that is central to the Gospel message. <div align="center"><h3><a href="/mark/9-28.htm"><b>Mark 9:28</b></a></h3></div><b>After Jesus had gone into the house</b><br />This phrase sets the scene for a private and intimate moment between Jesus and His disciples. The "house" here symbolizes a place of refuge and learning, away from the public eye. In the Gospels, houses often serve as settings for deeper teachings and revelations. The Greek word for "house" (οἶκος, oikos) can also imply a household or family, suggesting a familial bond between Jesus and His disciples. This setting underscores the importance of seeking understanding and wisdom in a personal and private context, away from the distractions of the world.<p><b>His disciples asked Him privately</b><br />The disciples' approach to Jesus "privately" indicates their desire for a deeper understanding and their recognition of Jesus as their teacher and guide. The Greek word for "privately" (κατ' ἰδίαν, kat' idian) suggests a personal and confidential inquiry, highlighting the disciples' humility and willingness to learn. This moment reflects the importance of seeking personal guidance from God in our spiritual journey, emphasizing the value of a direct and personal relationship with Christ.<p><b>Why couldn’t we drive it out?</b><br />This question reveals the disciples' confusion and frustration over their inability to cast out a demon, as they had been given authority to do so earlier (<a href="/mark/6-7.htm">Mark 6:7</a>). The Greek word for "drive out" (ἐκβάλλω, ekballo) means to expel or cast out, often used in the context of exorcism. The disciples' question reflects a moment of self-reflection and a desire to understand their spiritual limitations. It serves as a reminder of the necessity of faith, prayer, and reliance on God's power rather than one's own strength. This inquiry sets the stage for Jesus to teach about the importance of faith and prayer in overcoming spiritual challenges, emphasizing that true power and authority come from God alone. <div align="center"><h3><a href="/mark/9-29.htm"><b>Mark 9:29</b></a></h3></div><b>He answered</b><br />This phrase indicates Jesus' direct response to His disciples' inquiry. The Greek word used here is "apokrinomai," which means to reply or respond. This highlights Jesus' role as a teacher and guide, always ready to provide wisdom and clarity to those who seek understanding. In the context of <a href="/mark/9.htm">Mark 9</a>, Jesus is addressing the disciples' inability to cast out a demon, emphasizing the importance of spiritual preparedness and reliance on divine power.<p><b>This kind</b><br />The term "kind" refers to a specific category or type of demonic presence. The Greek word "genos" is used, which can mean race, family, or kind. This suggests that there are varying levels of spiritual opposition, each requiring different approaches. Historically, Jewish exorcism practices recognized different kinds of spirits, and Jesus acknowledges this understanding, pointing to the need for discernment in spiritual warfare.<p><b>can come out</b><br />The phrase "can come out" is derived from the Greek "exerchomai," meaning to go out or depart. This indicates the act of expelling or removing a demon from a person. The use of this phrase underscores the authority required to command such an exit, which is not inherent in human ability but is granted through divine empowerment.<p><b>only by prayer</b><br />The word "only" emphasizes exclusivity, indicating that prayer is the sole means by which this particular kind of demon can be expelled. The Greek word "proseuchē" for "prayer" signifies a deep, earnest communication with God. This highlights the necessity of a strong, personal relationship with God, characterized by faith and dependence on His power. In the broader scriptural context, prayer is consistently portrayed as a vital practice for believers, serving as a conduit for divine intervention and strength. <div align="center"><h2>The Second Prediction of the Passion</h2></div><div align="center"><h3><a href="/mark/9-30.htm"><b>Mark 9:30</b></a></h3></div><b>Going on from there</b><br />This phrase indicates a transition in the narrative, suggesting movement and progression in Jesus' ministry. The Greek word used here, "ἐκεῖθεν" (ekeithen), implies a departure from a previous location, emphasizing the itinerant nature of Jesus' mission. This movement is symbolic of the journey of faith, where believers are called to move forward, leaving behind past experiences and stepping into new phases of spiritual growth.<p><b>they passed through Galilee</b><br />Galilee, a region in northern Israel, was a significant area for Jesus' ministry. The Greek word "διέρχονται" (dierchontai) means to pass through or travel across, indicating that Jesus and His disciples were on a purposeful journey. Galilee was known for its diverse population and was a fertile ground for Jesus' teachings and miracles. Historically, Galilee was a place of both Jewish and Gentile interaction, symbolizing the inclusive nature of Jesus' message.<p><b>But Jesus did not want anyone to know</b><br />This phrase highlights Jesus' desire for privacy and discretion at this point in His ministry. The Greek word "ἤθελεν" (ethelen) translates to "wanted" or "desired," showing Jesus' intentionality in keeping His movements concealed. This secrecy could be understood as a strategic move to avoid premature confrontation with authorities or to focus on intimate teaching moments with His disciples. It reflects the wisdom in knowing when to act publicly and when to retreat for preparation and instruction. <div align="center"><h3><a href="/mark/9-31.htm"><b>Mark 9:31</b></a></h3></div><b>For He was teaching His disciples</b><br />This phrase indicates a continuous action, suggesting that Jesus was in the process of imparting crucial knowledge to His disciples. The Greek word for "teaching" is "didaskō," which implies not just the transfer of information but also the shaping of character and understanding. In the historical context, rabbis often taught their disciples through both instruction and example, emphasizing the importance of living out the teachings. Jesus, as the ultimate Rabbi, was preparing His disciples for the events to come, ensuring they understood His mission and the nature of His kingdom.<p><b>and telling them</b><br />The Greek word used here for "telling" is "legō," which means to speak or to say. This implies a direct communication, emphasizing the importance and certainty of the message. Jesus was not merely suggesting or hinting; He was clearly articulating a truth that was essential for the disciples to grasp. In the scriptural context, this direct communication underscores the gravity of the message about His impending death and resurrection.<p><b>The Son of Man</b><br />This title, "Son of Man," is deeply rooted in Jewish eschatology and is found in the book of Daniel (<a href="/daniel/7-13.htm">Daniel 7:13-14</a>). It signifies both humanity and divinity, highlighting Jesus' role as the representative of mankind and the divine Messiah. By using this title, Jesus connects His mission to the fulfillment of Old Testament prophecy, asserting His identity and authority in a way that His Jewish disciples would understand.<p><b>is going to be delivered</b><br />The phrase "is going to be delivered" comes from the Greek "paradidōmi," which means to hand over or betray. This indicates a future event that is both certain and divinely ordained. Historically, this foreshadows Judas Iscariot's betrayal, but it also reflects the broader theological truth that Jesus' suffering was part of God's redemptive plan. The passive voice suggests that this action is under divine control, emphasizing God's sovereignty even in the midst of human treachery.<p><b>into the hands of men</b><br />This phrase highlights the human agency involved in Jesus' suffering. The "hands of men" symbolizes human authority and power, which, in this context, is used to carry out God's redemptive purposes. It reflects the historical reality of Jesus' arrest and trial, where He was subjected to human judgment and cruelty. Scripturally, it underscores the paradox of the divine plan: that through human sinfulness, salvation would be accomplished.<p><b>They will kill Him</b><br />The certainty of this statement is striking. The Greek verb "apokteinō" means to kill or put to death, indicating a violent end. This was a shocking revelation for the disciples, who expected the Messiah to triumph over His enemies, not be killed by them. Historically, this prediction aligns with the events of the crucifixion, where Jesus was executed by Roman authorities. Theologically, it points to the sacrificial nature of Jesus' death, fulfilling the prophecies of the suffering servant in <a href="/isaiah/53.htm">Isaiah 53</a>.<p><b>and after three days</b><br />This time frame is significant both historically and theologically. The phrase "after three days" is a Hebraic expression that signifies a complete period of time, often used in the Old Testament to denote a period of trial followed by deliverance. It foreshadows the resurrection, which is central to Christian faith. Historically, it aligns with the Gospel accounts of Jesus rising on the third day, affirming His victory over death.<p><b>He will rise</b><br />The Greek verb "anistēmi" means to rise or stand up, indicating a return to life. This is the triumphant conclusion to Jesus' prediction, offering hope and assurance to His disciples. Theologically, the resurrection is the cornerstone of Christian belief, demonstrating Jesus' power over death and His divine nature. It fulfills Old Testament prophecies and confirms Jesus' identity as the Son of God. This promise of resurrection is not only a historical event but also a future hope for all believers, symbolizing eternal life and victory over sin. <div align="center"><h3><a href="/mark/9-32.htm"><b>Mark 9:32</b></a></h3></div><b>But they did not understand</b><br />The phrase "But they did not understand" highlights the disciples' lack of comprehension regarding Jesus' teachings about His impending death and resurrection. The Greek word for "understand" here is "syniēmi," which means to bring together or to comprehend. This suggests that the disciples were unable to piece together the prophetic words of Jesus with their expectations of the Messiah. Historically, the Jewish expectation of the Messiah was a conquering king who would liberate Israel from Roman oppression. The idea of a suffering Messiah was foreign and difficult to grasp, which is why the disciples struggled to understand Jesus' prediction of His death.<p><b>this statement</b><br />refers to Jesus' foretelling of His death and resurrection. The Greek word "rhēma" is used here, which can mean a word, saying, or statement. In the context of <a href="/mark/9.htm">Mark 9</a>, Jesus had just spoken plainly about His future suffering, death, and resurrection. This was a pivotal teaching moment, yet the disciples' preconceived notions and cultural expectations created a barrier to their understanding. Theologically, this highlights the mystery of God's redemptive plan, which often transcends human understanding and requires faith and revelation to fully grasp.<p><b>and they were afraid to ask Him about it</b><br />The phrase "and they were afraid" reveals the disciples' fear and hesitation. The Greek word "phobeō" is used, which means to fear or be afraid. This fear could stem from a variety of sources: fear of rebuke, fear of the unknown, or fear of confronting a reality that contradicted their hopes. In a broader scriptural context, fear often accompanies encounters with the divine or the unknown, as seen in other biblical narratives. The disciples' fear prevented them from seeking clarity, which is a reminder of the importance of approaching God with boldness and seeking understanding through prayer and study.<p><b>to ask Him about it</b><br />The phrase "to ask Him about it" indicates the disciples' reluctance to seek further explanation from Jesus. The Greek word "eperōtaō" means to inquire or question. This reluctance could be due to their fear of appearing ignorant or their discomfort with the subject matter. In the historical context of a rabbi-disciple relationship, questioning was a common method of learning. However, the disciples' hesitation underscores their struggle to reconcile Jesus' teachings with their expectations. This serves as an inspirational reminder for believers to seek wisdom and understanding from God, trusting that He welcomes our questions and desires to reveal His truth to us. <div align="center"><h2>The Greatest in the Kingdom</h2></div><div align="center"><h3><a href="/mark/9-33.htm"><b>Mark 9:33</b></a></h3></div><b>Then they came to Capernaum</b><br />Capernaum, a town on the northern shore of the Sea of Galilee, served as a central hub for Jesus' ministry. The name "Capernaum" means "village of comfort," which is fitting as it became a place where Jesus performed many miracles and taught extensively. Archaeological findings, such as the remains of a synagogue and Peter's house, provide tangible evidence of its significance. This setting underscores the transition from public ministry to more intimate teaching moments with His disciples.<p><b>When Jesus was in the house</b><br />The phrase "in the house" suggests a private setting, likely Peter's home, which served as a base for Jesus' operations in Capernaum. This intimate environment contrasts with the public spaces where Jesus often taught, indicating a shift to personal instruction. The house symbolizes a place of refuge and learning, where Jesus could address His disciples' misunderstandings away from the crowds.<p><b>He asked them</b><br />Jesus' method of teaching often involved asking questions, prompting His disciples to reflect and engage deeply with the lessons He imparted. This Socratic method encourages introspection and self-awareness, essential for spiritual growth. By asking questions, Jesus not only reveals His omniscience but also invites His followers to examine their hearts and motives.<p><b>What were you discussing on the way?</b><br />This question highlights Jesus' awareness of the disciples' conversation, which centered on who among them was the greatest. The Greek word for "discussing" (dialogizomai) implies a reasoning or deliberation, often with a sense of dispute or debate. Jesus uses this moment to address the underlying issue of pride and ambition, teaching that true greatness in His kingdom is marked by humility and servanthood. This question serves as a catalyst for a profound lesson on the nature of leadership and discipleship in the Christian life. <div align="center"><h3><a href="/mark/9-34.htm"><b>Mark 9:34</b></a></h3></div><b>But they were silent</b><br />The disciples' silence here is telling. The Greek word for "silent" is "σιωπάω" (siōpaō), which implies a deliberate choice to refrain from speaking. This silence is not just a lack of words but a reflection of their shame and realization of their inappropriate behavior. In the context of discipleship, this silence can be seen as a moment of introspection, where the disciples are confronted with their own pride and ambition. It serves as a reminder that true greatness in the Kingdom of God is not about self-promotion but about humility and service.<p><b>for on the way</b><br />The phrase "on the way" indicates that this conversation took place during a journey. In the Gospel of Mark, "the way" often symbolizes the path of discipleship and following Jesus. This journey motif is significant because it underscores the idea that discipleship is a process, a journey of learning and transformation. As followers of Christ, we are constantly "on the way," learning to align our lives with His teachings and example.<p><b>they had been arguing</b><br />The Greek word for "arguing" is "διαλογίζομαι" (dialogizomai), which can also mean reasoning or debating. This suggests that the disciples were engaged in a heated discussion, each trying to assert their own importance. This behavior is contrasted with the teachings of Jesus, who consistently emphasized humility and servanthood. The disciples' argument reveals their misunderstanding of Jesus' mission and the nature of true leadership in God's Kingdom.<p><b>with one another</b><br />The phrase "with one another" highlights the interpersonal nature of the disciples' dispute. It serves as a reminder that pride and competition can easily arise in community settings, even among those who are committed to following Christ. This phrase calls believers to examine their relationships with others, ensuring that they are characterized by love, unity, and mutual respect rather than rivalry and division.<p><b>which of them was the greatest</b><br />The desire to be "the greatest" reflects a common human tendency to seek status and recognition. In the cultural context of the time, greatness was often associated with power, authority, and social standing. However, Jesus redefines greatness in terms of servanthood and self-sacrifice. This phrase challenges believers to reconsider their own definitions of success and to strive for greatness in the eyes of God, which is marked by humility, love, and service to others. <div align="center"><h3><a href="/mark/9-35.htm"><b>Mark 9:35</b></a></h3></div><b>Sitting down</b><br />In the cultural and historical context of the time, a rabbi or teacher would often sit down to teach, signifying authority and readiness to impart wisdom. Jesus, by sitting down, assumes the role of a teacher, preparing to deliver an important lesson to His disciples. This act of sitting is not just a physical posture but a symbolic gesture of His authority and the gravity of the teaching that follows.<p><b>Jesus called the Twelve</b><br />The Twelve refers to the twelve apostles, a group specifically chosen by Jesus to be His closest followers and to carry on His mission. The calling of the Twelve is significant as it underscores the intimate relationship and the special role they play in the unfolding of the Gospel. This calling is a reminder of the personal nature of Jesus' ministry and His desire for close fellowship with His followers.<p><b>and said</b><br />The act of speaking here is crucial. Jesus' words are not mere suggestions but authoritative teachings. In the Greek, the word used for "said" often implies a declaration or proclamation, emphasizing the importance and weight of what is about to be communicated. Jesus' words are life-giving and transformative, meant to instruct and guide His disciples.<p><b>“If anyone wants to be first</b><br />This phrase challenges the conventional understanding of greatness and leadership. In the Greco-Roman world, being first was associated with power, prestige, and authority. However, Jesus redefines what it means to be first, turning worldly values on their head. The desire to be first is not condemned but is redirected towards a higher, spiritual purpose.<p><b>he must be the last of all</b><br />Here, Jesus introduces a radical concept of servant leadership. To be "last of all" is to willingly take the lowest position, to serve others selflessly. This teaching is countercultural, challenging the disciples to adopt a posture of humility and service. The Greek word for "last" (eschatos) implies the least in rank and dignity, highlighting the call to humility.<p><b>and the servant of all.&#8221</b><br />The term "servant" (diakonos in Greek) is often used in the New Testament to describe one who serves others, not out of obligation but out of love and humility. This concept of servanthood is central to Jesus' ministry and mission. By calling His disciples to be servants of all, Jesus is inviting them to follow His example, to live lives marked by selfless love and service to others. This teaching encapsulates the heart of the Gospel, where true greatness is found in serving others, reflecting the character of Christ Himself. <div align="center"><h3><a href="/mark/9-36.htm"><b>Mark 9:36</b></a></h3></div><b>Then He had a little child stand among them</b><br />In this phrase, Jesus uses a "little child" as a profound teaching tool. The Greek word for "little child" is "παιδίον" (paidion), which refers to a young child, emphasizing innocence, dependence, and humility. In the cultural context of the time, children were not regarded with the same status as adults; they were seen as the least in society. By placing a child "among them," Jesus is making a radical statement about the values of the Kingdom of God, where the least are the greatest. This act challenges the disciples' understanding of greatness and status, urging them to adopt a posture of humility and service.<p><b>Taking the child in His arms</b><br />The image of Jesus "taking the child in His arms" is one of tenderness and care. The Greek verb "ἐναγκαλίζομαι" (enagkalizomai) conveys a sense of embracing or holding closely. This action is not just a physical gesture but a symbolic one, demonstrating the love and acceptance that Jesus offers to those who are often marginalized or overlooked. In a broader theological sense, it reflects God's embrace of humanity through Christ. Historically, this act would have been counter-cultural, as children were not typically the focus of attention or affection in public settings. Jesus' embrace signifies the value and worth of every individual in the eyes of God, regardless of societal status.<p><b>He said to them</b><br />The phrase "He said to them" introduces the teaching moment that follows. Jesus often used direct speech to convey important lessons to His disciples. In the context of <a href="/mark/9.htm">Mark 9</a>, the disciples had been arguing about who among them was the greatest. By prefacing His teaching with the visual aid of a child, Jesus prepares to redefine greatness in terms of humility and service. The authority of Jesus' words is underscored by His actions, as He not only speaks but also demonstrates the principles of the Kingdom of God. This approach is consistent with the rabbinic tradition of using parables and object lessons to impart wisdom and understanding. <div align="center"><h3><a href="/mark/9-37.htm"><b>Mark 9:37</b></a></h3></div><b>Whoever welcomes</b><br />The Greek word for "welcomes" is "δέχεται" (dechetai), which implies receiving or accepting with hospitality and kindness. In the cultural context of the time, hospitality was a significant virtue, often seen as a reflection of one's character and faith. This phrase emphasizes the importance of embracing others, especially those who are vulnerable or marginalized, as an expression of one's faith and obedience to Christ.<p><b>one of these little children</b><br />The term "little children" is translated from the Greek "παιδίον" (paidion), which refers to a young child or infant. In the historical context, children were considered among the least in society, without status or power. Jesus uses children as a metaphor for humility and innocence, teaching that greatness in the kingdom of God is measured by one's willingness to serve and care for the least among us.<p><b>in My name</b><br />The phrase "in My name" signifies acting with the authority and character of Jesus. In biblical times, a name represented one's identity and mission. To welcome a child in Jesus' name means to do so as His representative, embodying His love, compassion, and humility. This underscores the call for believers to reflect Christ's nature in their interactions with others.<p><b>welcomes Me</b><br />Here, Jesus equates the act of welcoming a child with welcoming Himself. This profound statement highlights the intrinsic value and dignity of every person, especially those who are often overlooked. It challenges believers to see Christ in everyone, recognizing that acts of kindness and acceptance are ultimately directed toward Him.<p><b>and whoever welcomes Me</b><br />This phrase reiterates the connection between welcoming others and welcoming Christ. It serves as a reminder that our relationship with Jesus is intertwined with how we treat those around us. The repetition emphasizes the importance of this teaching, urging believers to live out their faith through tangible acts of love and acceptance.<p><b>welcomes not only Me</b><br />The inclusion of "not only Me" expands the scope of the welcome beyond Jesus Himself. It suggests that our actions have a broader spiritual significance, connecting us to the divine mission and purpose of God. This phrase invites believers to see their actions as part of a larger narrative of God's redemptive work in the world.<p><b>but the One who sent Me</b><br />This final phrase refers to God the Father, who sent Jesus into the world. The Greek word "ἀποστείλαντά" (aposteilanta) means "to send forth" with a purpose. By welcoming others, believers participate in the mission of God, aligning themselves with His will and purpose. This statement reinforces the unity between Jesus and the Father, and the call for believers to be active participants in God's kingdom work. <div align="center"><h3><a href="/mark/9-38.htm"><b>Mark 9:38</b></a></h3></div><b>John said to Him</b><br />The mention of "John" here refers to John the Apostle, one of Jesus' closest disciples. The Greek name "Ἰωάννης" (Iōannēs) is derived from the Hebrew "Yohanan," meaning "Yahweh is gracious." This introduction sets the stage for a personal and direct interaction with Jesus, highlighting the close relationship and the trust John had in approaching Jesus with concerns. Historically, John is known for his deep spiritual insights and his role in the early church, which adds weight to his observations and questions.<p><b>Teacher</b><br />The term "Teacher" is translated from the Greek "Διδάσκαλε" (Didaskale), a title of respect and recognition of authority. In the Jewish context, a teacher or rabbi was someone who imparted wisdom and understanding of the Scriptures. By addressing Jesus as "Teacher," John acknowledges His authority and the respect the disciples have for His teachings. This reflects the disciples' recognition of Jesus' role as a spiritual leader and guide.<p><b>we saw someone else</b><br />The phrase "we saw someone else" indicates an observation made by the disciples. The Greek word for "saw" is "εἴδομεν" (eidomen), which implies a careful observation or witnessing. This suggests that the disciples were attentive to the activities around them, particularly those related to the ministry of Jesus. The mention of "someone else" highlights the exclusivity the disciples felt regarding their group and their mission.<p><b>driving out demons</b><br />The act of "driving out demons" is significant in the context of Jesus' ministry. The Greek word "ἐκβάλλοντα" (ekballonta) means to cast out or expel. This was a powerful sign of divine authority and was a central aspect of Jesus' work, demonstrating the breaking of Satan's hold over individuals. The ability to cast out demons in Jesus' name was a testament to the power and authority of Jesus, even when performed by those outside the immediate circle of disciples.<p><b>in Your name</b><br />The phrase "in Your name" signifies the authority and power associated with Jesus. In the ancient world, a name was more than just a label; it represented the essence and authority of a person. The Greek "ἐν τῷ ὀνόματί σου" (en tō onomati sou) indicates that the person was invoking Jesus' authority to perform the exorcism. This underscores the belief in the power of Jesus' name and the recognition of His divine authority.<p><b>and we tried to stop him</b><br />The disciples' reaction, "we tried to stop him," reveals their initial misunderstanding of the inclusivity of Jesus' mission. The Greek "ἐκωλύομεν" (ekolyomen) means to hinder or prevent. This reflects a human tendency to control or limit the work of God to familiar or sanctioned channels. The disciples' attempt to stop the man shows their struggle with understanding the broader scope of Jesus' mission beyond their immediate group.<p><b>because he does not accompany us</b><br />The reason given, "because he does not accompany us," highlights the disciples' sense of exclusivity and ownership over the ministry of Jesus. The Greek "οὐκ ἀκολουθεῖ ἡμῖν" (ouk akolouthei hēmin) suggests a lack of physical following or association. This reflects a common human inclination to form in-groups and out-groups, often leading to division. The disciples' concern was rooted in a misunderstanding of the inclusive nature of Jesus' mission, which transcends human boundaries and affiliations. <div align="center"><h3><a href="/mark/9-39.htm"><b>Mark 9:39</b></a></h3></div><b>Do not stop him</b><br />In this phrase, Jesus is addressing His disciples, who had attempted to stop someone casting out demons in His name. The Greek word for "stop" is "kōlyō," which means to hinder or prevent. This instruction from Jesus emphasizes the importance of allowing others to work in His name, even if they are not part of the immediate group of disciples. It reflects a broader understanding of the Kingdom of God, where the work of Christ is not limited to a select few but is open to all who genuinely act in His name.<p><b>Jesus replied</b><br />This phrase indicates that Jesus is responding to a concern or question from His disciples. The context here is crucial; the disciples were concerned about someone outside their group performing miracles. Jesus' reply is a teaching moment, highlighting His authority and wisdom. It underscores the importance of listening to Jesus' words and understanding His perspective on inclusivity in ministry.<p><b>For no one who performs a miracle in My name</b><br />The phrase "in My name" is significant. In the ancient world, a name was more than just a label; it represented authority and character. Performing a miracle in Jesus' name implies acting under His authority and with His power. The Greek word for "miracle" is "dynamis," which denotes power or mighty work. This highlights the divine power at work through those who genuinely invoke Jesus' name, regardless of their affiliation with the core group of disciples.<p><b>can turn around and speak evil of Me</b><br />This part of the verse suggests a transformation that occurs when one acts in Jesus' name. The Greek word for "turn around" is "tacheōs," meaning quickly or soon. The implication is that those who experience the power of Jesus through performing miracles are unlikely to quickly or easily speak against Him. It speaks to the transformative power of engaging in Christ's work, suggesting that genuine acts of faith and service in His name lead to a deeper alignment with His mission and character. <div align="center"><h3><a href="/mark/9-40.htm"><b>Mark 9:40</b></a></h3></div><b>For</b><br />The word "for" serves as a conjunction, linking this verse to the preceding context. It provides a rationale or explanation for Jesus' teaching. In the Greek, "γάρ" (gar) is often used to introduce a reason or cause, indicating that what follows is a justification of a previous statement. This word invites the reader to consider the broader narrative and teaching of Jesus, emphasizing the importance of understanding His mission and the inclusivity of His message.<p><b>whoever</b><br />The term "whoever" is inclusive, suggesting that the statement applies universally. In Greek, "ὅς" (hos) can mean "who" or "whoever," indicating an open invitation to all people. This reflects the universal scope of Jesus' ministry, breaking down barriers and extending grace beyond the immediate circle of His disciples. It challenges believers to adopt a broad perspective on fellowship and cooperation in the work of the Kingdom.<p><b>is not against us</b><br />This phrase highlights the concept of opposition. The Greek word "κατά" (kata) means "against" or "down," suggesting a force or stance that is contrary to Jesus and His followers. Historically, Jesus faced opposition from various groups, including religious leaders. This phrase encourages discernment in identifying true opposition, reminding believers that not everyone outside their immediate group is an enemy. It calls for a spirit of unity and understanding, recognizing allies in unexpected places.<p><b>is for us</b><br />The phrase "is for us" emphasizes support and alignment. The Greek "ὑπέρ" (hyper) means "for" or "on behalf of," indicating advocacy or support. This reflects the idea that those who are not actively opposing Jesus are, in some way, aligned with His mission. It encourages believers to recognize and appreciate those who, even if not part of their immediate community, contribute positively to the cause of Christ. This perspective fosters a spirit of inclusivity and cooperation, urging Christians to focus on common goals rather than differences. <div align="center"><h3><a href="/mark/9-41.htm"><b>Mark 9:41</b></a></h3></div><b>Indeed</b><br />The word "indeed" is used to affirm the truth and certainty of the statement that follows. In the Greek, this is often translated from "ἀμήν" (amen), which is a term of strong affirmation. It underscores the reliability and importance of Jesus' words, emphasizing that what He is about to say is a foundational truth in the Kingdom of God.<p><b>if anyone gives</b><br />This phrase highlights the inclusivity and accessibility of the act of giving. The Greek word "ὃς ἄν" (hos an) suggests that this opportunity is open to anyone, regardless of status or position. It reflects the universal call to service and kindness that is a hallmark of Christian discipleship.<p><b>you even a cup of water</b><br />The "cup of water" symbolizes the simplest act of kindness. In the arid climate of the ancient Near East, water was a precious commodity, and offering it was a basic yet significant gesture of hospitality and care. This phrase emphasizes that no act of kindness is too small in the eyes of God when done with the right heart.<p><b>because you bear the name of Christ</b><br />To "bear the name of Christ" means to be identified with Him, to live as His follower. The Greek word "ὄνομα" (onoma) for "name" signifies authority and character. This phrase indicates that the motivation for the act of kindness is rooted in the recognition of the recipient's identity as a Christian, which carries profound spiritual significance.<p><b>truly I tell you</b><br />This phrase, "ἀμήν λέγω ὑμῖν" (amen legō hymin), is a solemn declaration used by Jesus to introduce a statement of great importance. It serves as a divine guarantee of the truthfulness of what is being said, reinforcing the certainty of the promise that follows.<p><b>he will never lose his reward</b><br />The promise of a "reward" is a recurring theme in Scripture, often associated with the blessings of obedience and faithfulness. The Greek word "μισθός" (misthos) refers to wages or recompense. This assurance that the giver "will never lose" their reward highlights the eternal perspective of God's justice and generosity. It encourages believers to act in love and service, knowing that God sees and values even the smallest acts of kindness done in His name. <div align="center"><h2>Temptations and Trespasses</h2></div><div align="center"><h3><a href="/mark/9-42.htm"><b>Mark 9:42</b></a></h3></div><b>Whoever causes</b><br />The Greek word for "causes" is "σκανδαλίζω" (skandalizó), which means to cause to stumble or to lead into sin. This term is significant in the New Testament, often used to describe actions that lead others away from faith or righteousness. In a conservative Christian perspective, this emphasizes the grave responsibility believers have to live in a way that edifies others, especially those who are young or new in their faith.<p><b>one of these little ones</b><br />The phrase "little ones" can be understood both literally and metaphorically. Literally, it refers to children, but metaphorically, it represents those who are humble, vulnerable, or new in their faith. In the historical context, children were considered the least in society, and Jesus elevates their status, highlighting the importance of protecting and nurturing the faith of those who are spiritually young or weak.<p><b>who believe in Me</b><br />This phrase underscores the identity of the "little ones" as believers in Christ. The Greek word for "believe" is "πιστεύω" (pisteuó), which means to have faith or trust. This highlights the importance of faith in Jesus as the foundation of Christian life. From a conservative viewpoint, it stresses the necessity of safeguarding the faith of believers, especially those who are impressionable.<p><b>to stumble</b><br />The term "stumble" is again derived from "σκανδαλίζω" (skandalizó), reinforcing the idea of causing someone to fall into sin or lose faith. In the scriptural context, stumbling is not merely a physical act but a spiritual one, indicating a fall from grace or a deviation from the path of righteousness. This serves as a warning against leading others into sin through one's actions or teachings.<p><b>it would be better for him</b><br />This phrase introduces a hyperbolic statement to emphasize the severity of the offense. The use of hyperbole is a common teaching method in the Bible, intended to make a strong impression on the listener. It underscores the seriousness with which Jesus views the act of leading believers astray.<p><b>if a large millstone were hung around his neck</b><br />The "large millstone" refers to a heavy stone used for grinding grain, which would have been familiar to Jesus' audience. The imagery of a millstone around the neck is a vivid and severe metaphor for the weight of guilt and the inescapable consequences of causing others to sin. Historically, this method of execution was known in ancient times, adding a layer of cultural understanding to the text.<p><b>and he were thrown into the sea</b><br />The sea, in biblical literature, often symbolizes chaos and judgment. Being thrown into the sea with a millstone signifies a fate worse than death, illustrating the gravity of the sin of leading others astray. From a conservative Christian perspective, this serves as a sobering reminder of the eternal consequences of our actions and the importance of living a life that reflects Christ's teachings. <div align="center"><h3><a href="/mark/9-43.htm"><b>Mark 9:43</b></a></h3></div><b>If your hand causes you to sin</b><br />The phrase "If your hand causes you to sin" uses the Greek word "σκανδαλίζω" (skandalizō), which means to cause to stumble or to offend. In the historical context of the New Testament, the hand symbolizes action and agency. Jesus is emphasizing the seriousness of sin and the lengths to which one should go to avoid it. The hand, as a metaphor, represents the actions we take that lead us away from God's will. This phrase calls believers to examine their lives and remove anything that leads them into sin, highlighting the importance of personal holiness and vigilance against moral failings.<p><b>cut it off</b><br />The directive to "cut it off" is hyperbolic, using strong imagery to convey the drastic measures one should take to avoid sin. In the cultural and historical context of Jesus' time, such language was understood as a rhetorical device to stress the severity of the issue. The Greek word "ἀποκόπτω" (apokoptō) means to cut off or sever, indicating a decisive and permanent action. This phrase underscores the necessity of radical repentance and the willingness to sacrifice anything that hinders one's relationship with God.<p><b>It is better for you to enter life maimed</b><br />"Enter life maimed" contrasts the temporary physical state with eternal spiritual reality. The Greek word "ζωή" (zōē) refers to eternal life, a central theme in Christian theology. The phrase suggests that enduring temporary hardship or loss is preferable to jeopardizing one's eternal destiny. This reflects the Christian belief in the supremacy of spiritual well-being over physical comfort, encouraging believers to prioritize their eternal future over present circumstances.<p><b>than to have two hands and go into hell</b><br />The phrase "than to have two hands and go into hell" presents a stark choice between physical wholeness and spiritual ruin. The Greek word for hell here is "γέεννα" (Gehenna), a term derived from the Valley of Hinnom, a place outside Jerusalem associated with idolatry and child sacrifice, later symbolizing the final place of punishment for the wicked. This historical context adds weight to Jesus' warning, emphasizing the reality and severity of divine judgment.<p><b>into the unquenchable fire</b><br />"Unquenchable fire" uses the Greek word "ἄσβεστος" (asbestos), meaning unquenchable or inextinguishable. This imagery is rooted in the Old Testament, where fire often symbolizes God's judgment and purification. The phrase serves as a sobering reminder of the eternal consequences of sin and the reality of divine justice. It calls believers to a life of repentance and faithfulness, underscoring the urgency of aligning one's life with God's will to avoid the eternal separation from God that hell represents. <div align="center"><h3><a href="/mark/9-44.htm"><b>Mark 9:44</b></a></h3></div><b>where their worm</b><br />The phrase "where their worm" draws from the imagery found in <a href="/isaiah/66-24.htm">Isaiah 66:24</a>, which speaks of the fate of those who rebel against God. The "worm" here is often interpreted as a symbol of the internal torment and decay that accompanies eternal separation from God. In the Greek, the word "σκώληξ" (skōlēx) refers to a worm or maggot, often associated with decay and corruption. This imagery serves as a stark reminder of the consequences of sin and the reality of judgment. It emphasizes the personal nature of this torment, as "their worm" suggests an individual experience of judgment.<p><b>never dies</b><br />The phrase "never dies" underscores the eternal nature of the consequences described. In the Greek, "οὐ τελευτᾷ" (ou teleutá) conveys the idea of something that does not come to an end or cease. This eternal aspect is crucial in understanding the gravity of the warning Jesus is giving. It reflects the unending nature of the spiritual death that results from a life lived in rebellion against God. The permanence of this state serves as a powerful motivator for repentance and turning towards the life offered in Christ.<p><b>and the fire</b><br />"and the fire" continues the vivid imagery of judgment. Fire, in biblical literature, often symbolizes purification, judgment, and the presence of God. In this context, it represents the consuming and purifying judgment of God. The Greek word "πῦρ" (pyr) is used here, which is frequently associated with divine judgment throughout Scripture. This fire is not merely destructive but serves as a representation of God's holiness and justice, consuming all that is contrary to His nature.<p><b>is never quenched</b><br />The phrase "is never quenched" further emphasizes the eternal and unrelenting nature of divine judgment. The Greek "οὐ σβέννυται" (ou sbénnytai) indicates a fire that cannot be extinguished or put out. This unquenchable fire serves as a sobering reminder of the seriousness of sin and the reality of eternal separation from God. It calls believers to a life of holiness and reverence, recognizing the eternal consequences of their choices. The imagery of an unquenchable fire also serves to highlight the urgency of the gospel message and the need for repentance and faith in Jesus Christ as the only means of salvation. <div align="center"><h3><a href="/mark/9-45.htm"><b>Mark 9:45</b></a></h3></div><b>If your foot causes you to sin</b><br />The phrase "If your foot causes you to sin" uses the Greek word "σκανδαλίζω" (skandalizō), which means to cause to stumble or to lead into sin. In the cultural and historical context of the time, the foot symbolizes one's path or way of life. Jesus is emphasizing the seriousness of sin and the lengths to which one should go to avoid it. The foot, as a metaphor, represents the actions and directions one takes in life. The call here is to examine one's life and remove anything that leads to sin, reflecting a deep commitment to holiness and righteousness.<p><b>cut it off</b><br />The directive to "cut it off" is hyperbolic, a common teaching method used by Jesus to stress the importance of radical action against sin. The Greek word "ἀποκόπτω" (apokoptō) means to sever or amputate. This drastic imagery underscores the severity with which believers should treat sin. It is not a literal command but a vivid illustration of the need for decisive and sometimes painful measures to maintain spiritual integrity. The historical context shows that such language was understood as a call to spiritual discipline and self-denial.<p><b>It is better for you to enter life lame</b><br />"Enter life" refers to entering eternal life, a central theme in Jesus' teachings. The Greek word "ζωή" (zōē) signifies not just physical life but a quality of life that is eternal and abundant. The term "lame" (χωλός, chōlos) indicates a physical impairment, used metaphorically here to suggest that spiritual wholeness is more important than physical completeness. The message is clear: eternal life with God is of such value that any sacrifice is worth making to attain it.<p><b>than to have two feet and be thrown into hell</b><br />The contrast here is stark. "Two feet" symbolizes a life lived without restraint or discipline, leading to spiritual peril. The word "hell" is translated from the Greek "γέεννα" (Gehenna), a term derived from the Valley of Hinnom, a place outside Jerusalem associated with idolatry and child sacrifice in the Old Testament, later becoming a symbol of divine judgment and eternal punishment. This imagery would have been powerful to Jesus' audience, reminding them of the consequences of unrepentant sin. The phrase serves as a sobering reminder of the eternal stakes involved in the choices one makes in life. <div align="center"><h3><a href="/mark/9-46.htm"><b>Mark 9:46</b></a></h3></div><b>where</b><br />The word "where" indicates a specific location or state of being. In the context of <a href="/mark/9-46.htm">Mark 9:46</a>, it refers to Gehenna, a term used in the New Testament to describe a place of final judgment and eternal separation from God. Historically, Gehenna was a valley outside Jerusalem associated with idolatry and child sacrifice, later becoming a symbol of divine judgment. This word sets the stage for understanding the severity and permanence of the consequences described.<p><b>their worm</b><br />The phrase "their worm" is a vivid metaphor derived from <a href="/isaiah/66-24.htm">Isaiah 66:24</a>, where it describes the fate of those who rebel against God. The Greek word for "worm" is "σκώληξ" (skōlēx), which refers to a maggot or grub. In a spiritual sense, it symbolizes the internal torment and decay of the soul that persists in separation from God. This imagery emphasizes the personal and unending nature of the consequences of sin.<p><b>never dies</b><br />The phrase "never dies" underscores the eternal aspect of the punishment. The Greek word "ἀποθνῄσκω" (apothnēskō) means to die or perish, and its negation here highlights the perpetual state of existence in judgment. This serves as a stark warning of the unending nature of spiritual death for those who reject God's grace and mercy.<p><b>and the fire</b><br />"Fire" is a common biblical symbol for judgment and purification. In the context of <a href="/mark/9-46.htm">Mark 9:46</a>, it represents the consuming and purifying nature of God's judgment. The Greek word "πῦρ" (pyr) is used throughout Scripture to denote both literal and metaphorical fire, often associated with divine presence and holiness. This fire is not only destructive but also purifying, reflecting God's righteous nature.<p><b>is never quenched</b><br />The phrase "is never quenched" further emphasizes the eternal and unrelenting nature of divine judgment. The Greek word "σβέννυμι" (sbennymi) means to extinguish or put out. Its use here, in the negative form, indicates that the fire of judgment is perpetual and cannot be extinguished by human means. This serves as a sobering reminder of the seriousness of sin and the necessity of repentance and faith in Christ for salvation. <div align="center"><h3><a href="/mark/9-47.htm"><b>Mark 9:47</b></a></h3></div><b>And if your eye causes you to sin</b><br />The phrase "your eye" in this context is symbolic, representing the things we see and desire. In the Greek, the word for "eye" is "ophthalmos," which can also imply perception or understanding. Jesus is emphasizing the importance of guarding what we allow to influence our hearts and minds. The "causes you to sin" part, from the Greek "skandalizo," suggests a stumbling block or something that leads one into sin. This highlights the seriousness of spiritual vigilance and the need to remove anything that leads us away from God.<p><b>gouge it out</b><br />This phrase is hyperbolic, using strong imagery to convey the drastic measures one should take to avoid sin. The Greek word "exaireo" means to take out or remove. Jesus is not advocating self-mutilation but rather illustrating the radical commitment required to pursue holiness. It underscores the principle that spiritual well-being is far more important than physical comfort or completeness.<p><b>It is better for you to enter the kingdom of God with one eye</b><br />The "kingdom of God" is a central theme in Jesus' teachings, representing the reign and rule of God both in the present and future. Entering it "with one eye" signifies the willingness to sacrifice earthly pleasures or comforts for eternal life. The Greek word "basileia" for kingdom implies a realm or dominion, emphasizing the eternal value of being part of God's kingdom over temporary worldly gains.<p><b>than to have two eyes and be thrown into hell</b><br />The contrast here is stark, emphasizing the eternal consequences of sin. "Two eyes" symbolize the fullness of earthly life and pleasures, while "hell," from the Greek "Gehenna," refers to a place of final judgment and separation from God. Historically, Gehenna was a valley outside Jerusalem associated with idolatry and child sacrifice, later becoming a metaphor for divine judgment. This serves as a sobering reminder of the reality of eternal separation from God for those who choose sin over righteousness. <div align="center"><h3><a href="/mark/9-48.htm"><b>Mark 9:48</b></a></h3></div><b>where</b><br />The word "where" indicates a specific location or state of being. In the context of this verse, it refers to a place of judgment and consequence. The Greek word used here is "ὅπου" (hopou), which denotes a particular place or condition. This sets the stage for understanding the eternal nature of the consequences described, emphasizing the reality and seriousness of the location being referenced.<p><b>their worm</b><br />The phrase "their worm" is a vivid metaphor drawn from <a href="/isaiah/66-24.htm">Isaiah 66:24</a>, which Jesus quotes here. The Greek word for "worm" is "σκώληξ" (skōlēx), referring to a maggot or grub. In the historical and cultural context of ancient Israel, worms were associated with decay and corruption, often found in refuse heaps or dead bodies. This imagery conveys the idea of ongoing, unending decay, symbolizing the eternal nature of the consequences of sin.<p><b>never dies</b><br />The phrase "never dies" underscores the perpetual state of the worm. The Greek word "ἀποθνῄσκω" (apothnēskō) means to die or perish. The use of the negative "οὐ" (ou) before it emphasizes the eternal aspect—this is a state that does not end. This reflects the eternal separation from God and the unending nature of the consequences for those who reject Him.<p><b>and the fire</b><br />"Fire" is a common biblical symbol for judgment and purification. The Greek word "πῦρ" (pyr) is used here, which often signifies divine judgment. In the historical context, fire was used for both destruction and refining, indicating both the severity and the purifying potential of God's judgment. This duality serves as a warning and a call to repentance.<p><b>is never quenched</b><br />The phrase "is never quenched" further emphasizes the eternal nature of the judgment. The Greek word "σβέννυμι" (sbennymi) means to extinguish or put out. The use of the negative "οὐ" (ou) again highlights the unending aspect of this fire. This imagery is meant to inspire a sense of urgency and seriousness about the choices one makes in life, pointing to the eternal consequences of rejecting God's grace. <div align="center"><h2>Good Salt</h2></div><div align="center"><h3><a href="/mark/9-49.htm"><b>Mark 9:49</b></a></h3></div><b>For everyone</b><br />This phrase indicates the universality of the statement. In the context of <a href="/mark/9.htm">Mark 9</a>, Jesus is addressing His disciples, but the use of "everyone" suggests a broader application. The Greek word used here is "πᾶς" (pas), meaning all or every. This implies that the message is not limited to a specific group but is applicable to all believers. Historically, this universality reflects the inclusive nature of the Gospel, which is meant for all humanity, transcending cultural and ethnic boundaries.<p><b>will be salted</b><br />The concept of being "salted" is rich with meaning. In ancient times, salt was a valuable commodity used for preservation and purification. The Greek word "ἁλισθήσεται" (halisthēsetai) is derived from "ἅλας" (halas), meaning salt. Salt was used in sacrificial offerings as a symbol of covenant and purification (<a href="/leviticus/2-13.htm">Leviticus 2:13</a>). In this context, being "salted" suggests a process of purification and preservation in the spiritual life of believers. It implies that believers will undergo a refining process, preserving their faith and commitment to God.<p><b>with fire</b><br />Fire, in biblical terms, often symbolizes purification, judgment, and the presence of God. The Greek word "πυρί" (pyri) refers to fire. In the Old Testament, fire was used to purify metals, symbolizing the removal of impurities (<a href="/malachi/3-2.htm">Malachi 3:2-3</a>). In the New Testament, fire represents the trials and challenges that believers face, which serve to refine and strengthen their faith (<a href="/1_peter/1-7.htm">1 Peter 1:7</a>). The combination of salt and fire in this verse suggests a dual process of purification and testing that every believer will experience. It is a call to embrace the transformative work of God in our lives, allowing Him to purify and refine us through the trials we face. <div align="center"><h3><a href="/mark/9-50.htm"><b>Mark 9:50</b></a></h3></div><b>Salt is good</b><br />In the ancient world, salt was a highly valued commodity, essential for preserving food and enhancing flavor. The Greek word for salt, "halas," signifies not only its physical properties but also its symbolic meaning of purity, preservation, and covenant. In the Old Testament, salt was used in offerings (<a href="/leviticus/2-13.htm">Leviticus 2:13</a>), symbolizing the enduring nature of God's covenant with His people. Jesus affirms the inherent goodness of salt, drawing a parallel to the role of believers in the world as preservers of truth and righteousness.<p><b>but if the salt loses its saltiness</b><br />The phrase "loses its saltiness" comes from the Greek "mōranthē," which can mean to become foolish or insipid. Salt, in its pure form, does not lose its flavor, but when mixed with impurities, it can become ineffective. This serves as a metaphor for Christians who, when influenced by worldly values, lose their distinctiveness and effectiveness in their witness. The warning is clear: believers must maintain their spiritual integrity to fulfill their purpose.<p><b>with what will you season it?</b><br />This rhetorical question emphasizes the irreplaceable nature of salt's function. Just as there is no substitute for salt's unique properties, there is no alternative to the transformative power of a life lived in Christ. The question challenges believers to consider the consequences of losing their spiritual fervor and the impact it has on their ability to influence the world for God's kingdom.<p><b>Have salt among yourselves</b><br />Here, Jesus calls His followers to embody the qualities of salt within their community. The phrase suggests maintaining purity, wisdom, and a preserving influence in relationships with one another. It is a call to live out the values of the Kingdom of God, fostering an environment where faith can thrive and be a testament to the world.<p><b>and be at peace with one another</b><br />The Greek word for peace, "eirēneuō," implies harmony and reconciliation. Jesus links the metaphor of salt with the call to peace, suggesting that the qualities of salt—purity, preservation, and flavor—should lead to unity and harmony among believers. This peace is not merely the absence of conflict but the presence of righteousness and love, reflecting the peace that Christ Himself brings. In a world marked by division, the church is called to be a beacon of peace, demonstrating the reconciling power of the Gospel.</div></div><div id="botbox"><div class="padbot"><div align="center">This is a draft of the Berean Study Bible. 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