The passage
      v2-4. Although not a full reenactment of Moses' ascent up Mount Sinai, Jesus, none-the-less, takes the inner circle of his disciples up a high mountain, and there "his whole appearance changes before there very eyes." His clothes, probably his whole person, is shrouded with a dazzling brightness. In the midst of a settling mist the disciples witness Jesus speaking with Moses, as well as Elijah, another prophet who spoke with God and lived to tell. During the Exodus it was Moses who shone on the mountain, now it is Jesus. This little story lets us into a secret; Jesus is the long-awaited prophetic messiah who will save his people.
      v5-6. The weather is settling in and so, to keep the conversation going, the disciples offer to build some shelters. Luke tells us that the discussion concerned Jesus' "exodus" (his departure), "the destiny he was to fulfill in Jerusalem." Of course, the disciples miss the point, for they need only listen to Jesus.
      v7. With much the same words that were used at Jesus' baptism, the heavenly voice proclaims that Jesus is the beloved Son of God. This time it is a word for the disciples, not just Jesus. When we see the term "Son of God" we tend to think in terms of the special divine union that exists between Jesus and the Father, but this title has special Old Testament significance. It refers to God's faithful servant, the messiah. The prophets, priests and kings of Israel, even Israel itself, was God's son, and in the last day a faithful son would emerge, the messiah, and through his death he would save his people.
      v8. In the blink of an eye the "vision" ends and the disciples are alone with Jesus.
      v9-10. The events on the mountain were startling, even more startling than Jesus' miracles, so, as with the miracles, the disciples are to play down the "vision". Popular messianic fervor is the last thing Jesus needs and in any case, the mystery of God's coming kingdom is only for those with eyes to see. There is, though, a time frame to the injunction. Of course, getting their head around a "rising from the dead" leaves the disciples confused.
      11-13. The disciples would have understood the standard teaching of the day concerning the return of Elijah, namely, that he would herald the great Day of the Lord, the terrible day of judgment when the wicked will be punished and the righteous raised to new life. What they couldn't work out was how Jesus' death and resurrection fitted in with Elijah's coming, given that they have just witnessed his coming on the mountain. Jesus explains that Elijah certainly does come before the Day of the Lord, but it is what his coming achieves that is more important; he comes to inaugurate the universal restoration of all things, to herald the coming kingdom. Jesus then explains from the scriptures how he, the messiah, fits in with the dawning of this new age. "But what does the scriptures say about the Son of Man? This: that he must go through much suffering and be treated with contempt", Phillips. As for Elijah, guess what, he has already come. One wonders how long it took the disciples to work out that Jesus was talking about John the Baptist.

Hearing Christ
      We live in an age where nothing is true in itself, other than our own truth. We could once say, "I think and therefore, I am", now we say, "I think and therefore, it is true." Truth is relative, not fixed. It is one thing to believe that "I am true to myself", but another to believe that "my truth is universal." How fascinating it is that in an age where the notion of objective truth is derided, we are constantly imposed upon by a politically correct thought-police who act as if their ideas are universally true. Where is the sense in it all?
      As believers, we are not able to extract ourselves from an age where everything is relative. Of course, we can join the thought-police and seek to impose our own brand of Christianity on our community. Mind you, given that fundamentalist Islam is into the imposing business we would do well to avoid such lunacy. So, how do we survive in an age where it is believed that nothing is true except the musings of the thought-police?
      The way through the maze is to acquire "the mind of Christ", or as Mark puts it in our passage for study, "listen to him", listen to Christ. The way through the maze of life is made clear by understanding the revealed Word of God. Hearing Christ, allowing him to teach us, treating him as a prophet, listening and learning from him. Of course, Jesus is more than a prophet to us, but his prophetic role must not be underestimated. In the end, he is the Word of God, and through his Word he will guide us along the narrow and rock-strewn way of life.
      The business of listening and learning finds its focus on Sunday when we gather to hear the scriptures read and expounded, but is also supplemented through group Bible study and personal study. Personal study is always a bit hit and miss, but working through the Bible with commentaries such as, "The Daily Study Bible Series" or "The Bible Speaks Today", leads us to the truth. So, just working steadily at acquiring "the mind of Christ", this is what leads us through the maze of life and prepares us for our reign with Christ in eternity.

v1
      It is most likely that verse 1 is part of the preceding chapter and integrally tied to 8:38. Verse 2 would better serves as the beginning of chapter 9. Most commentators agree that the prophecy concerning the coming of the kingdom of God in power is by no means fulfilled in the transfiguration, none-the-less, the transfiguration, in its own way, is certainly part of the kingdom's powerful realization in the "now", in and through Christ. This link is established by Mark in his contextual arrangement of the gospel tradition. See notes for 9:1 in Mark 8:31-9:1

v2
      meta hJmeraV eJx "after six days" - This unusual time signature serves to link the transfiguration to the preceding episode.
      paralambanei (paralambanw) pres. "took" - takes. Historic present. The taking of three disciples ties in with the "some standing here" of v1.
      kat idian monouV "where they were all alone" - privately, apart, by themselves alone. "Where they could be alone", CEV.
      anaferei (anaferw) pres. "led [them] up" - leads up, raises up. Historic present.
      eiV oroV uJyhlon "a high mountain" - to a mountain high. Obvious Sinai imagery. They move up to meet with the divine in a place close to heaven, a "suburb of heaven", Gundry.
      metemorfwqh (metamorfow) aor. pas. "there he was transfigured" - he was transfigured, transformed, visibly changed. Divine passive, God does the transfiguring, although this aspect of Greek is possibly overdone. It is possible that it is just Jesus' clothing that changes in appearance, although it is more likely the whole of Jesus' person. It is not necessarily a change in form, but certainly in appearance. "His whole appearance changed before their eyes", Phillips.
      emprosqen "before" - before, in front of. "In the presence of", TH; "there in front of the disciples", CEV.

v3
      stilbonta (stilbw) part. "dazzling" - [became] glittering, shining, gleaming, glistening. Used of a highly polished surface. The participle is modal, expressing the manner in which the action of "becoming" was realized. Commentators tend to see the dazzling presence of Jesus in terms of a divine manifestation, as if it were a theophany. Yet, the radiance of Jesus, as with the radiance of Moses on Mount Sinai, serves to identify Jesus as the new Moses/Elijah, the new prophet. He is now the one we must listen to.
      leuka adj. "white" - white, bright. "His clothes brightly glistened."
      lian "whiter than" - very, exceedingly
      gnafeuV (uV ewV) "anyone" - a bleacher. Referring to a person whose trade is to bleach, whiten, cloth with nitrium.
      epi thV ghV "in the world" - on the earth. E.F.F. Bishop suggests that this modifier does not need to be translated as it simply identifies "the launderers" work-place, ie. "on the ground". Most translators opt for "no launderer (fuller / bleacher) on earth." "Whiter than any earthly bleacher could make them", NJB.

v4
      The appearance of Moses and Elijah has been differently interpreted. The common view that they represent the law and the prophets is unlikely. It is often noted that both did not die (they were translated), although with Moses this is only assumed, and in any case, why didn't Enoch join the party? We know that they both met with God on a high mountain and that the return of Elijah and the prophet like unto Moses was anticipated and would proclaim the coming kingdom. Clearly, Jesus takes on the mantle of both Moses and Elijah; he leads a people through the wilderness to the promised land, he reveals the way to life.
      wfqh (oJraw) aor. pas. "appeared" - look at, see. The passive form means "appeared", here a supernatural appearing.
      sun "[Elijah] and [Moses]" - with. It is interesting that Elijah is mentioned first, given that the situation is Mosaic, and that Elijah is "with" Moses, as if Elijah is tagging along with Moses. If no precedence is intended then the NIV "and" is on the mark.
      hsan sullalounteV (sullalew) pres. part. "who were talking with" - they were talking with. Imperfect verb to-be with the present participle forming a periphrastic imperfect tense. The periphrastic construction may heighten aspect, here duration, "had a long discussion with", but often it is nothing more than stylistic flair. "Elijah along with Moses appeared to them, and conversed with Jesus", Moffatt.

v5
      apokriqeiV (apokrinomai) aor. pas. part. "-" - having answered. Attendant circumstance participle, pleonastic - redundant. Used to introduce or continue a discourse.
      rJabbi "Rabbi" - teacher. Usually regarded as an inappropriate description of Jesus, yet, given the circumstances, if the lesson is "listen to him", then maybe it is very appropriate.
      einai (eimi) inf. "to be" - Infinitive of the verb to-be forming an infinitival phrase subject of the first verb to-be, "to be here is good. "It is a wonderful thing for us that we are here", Barclay.
      poihswmen (poiew) aor. subj. "let us put up" - let us make. Hortatory subjunctive. Peter's suggestion is not necessarily absurd, given that his intention is probably to keep the discussion going between such great ones. There would be much to learn from listening in, although, it is Jesus they must listen to.
      treiV skhnaV (h) "three shelters" - three tents, booths, tabernacles. Three shelters in the misty cloud that was descending on them. Possible Exodus allusion.

v6
      ou h/dei (oida) pluperf. "he did not know" - he had not known. Treated as if a present tense; "for he [Peter] did not know what [how] he should answer", Gundry. Mark's editorial comment indicates that Peter's response was at least inappropriate.
      gar "-" for. Expressing cause/reason. The reason for the inappropriate response is that the disciples were filled with fear and didn't know what to make of the "vision"; "for they were terrified", Barclay.

v7
      nefelh (h) "a cloud" - Often a sign of God's presence, his shechinah glory.
      egeneto ... episkiazousa "appeared and enveloped" - there came / appeared [a cloud] overshadowing / covering / enveloping. Possibly "a cloud overshadowed them", RSV, the verb acting as an auxiliary to the noun, although the sense is more likely of the cloud coming upon the disciples and enveloping them, the verb being treated as having independent force. Note again the Sinai imagery, particularly reinforced with God speaking from the cloud, Ex.19:9, 24:16-25.
      ouJtoV estin oj uiJoV mou oJ agaphtoV "this is my Son, whom I love" - this is the son of me, the beloved. Virtually a repeat of 1:11, although here, God's words are for the disciples, not Jesus. The messianic secret is coming out into the open (for those with eyes to see!). It is by no means easy to identify the intended sense of "beloved Son." It is commonly understood in a filial sense, expressing a divine union between the Father and the Son. This is unlikely here, although Jesus is indeed divine and properly possesses an intrinsic union with God the Father. The title here is properly messianic; Jesus is the faithful servant of God. Most commentators hold that the title derives from two messianic proof-texts, Ps.2:7 and Isa.42:1. Psalm 2 celebrates the crowning of the Davidic messiah and his victory over the nations. Isaiah 42 speaks of the suffering servant of the Lord who, in the power of the Spirit of the Lord, achieves justice for the nations. On the other hand, some commentators now hold that the title derives from Genesis 22:2, Abraham's attempt to offer Isaac as a sacrifice to the Lord. There is some evidence that this incident was later regarded as a vicarious offering for Israel's redemption. The corporate identification of Jesus with God's people and his vicarious offering on our behalf, fits well with the Genesis allusion. Either way, the title "Son of God" is messianic. Jesus is God's servant messiah come to save his people.
      oJ agaphtoV adj. "whom I love" - the beloved. Given the Hebrew background to this word, the sense is "one and only", "chosen", "unique"; "the beloved and only one", Barclay
      akouete (akouw) "listen [to him]" - This divine imperative is the central element in the episode. We are to carefully note the message of Jesus, the Moses/Elijah prophet/messiah. The content of this message is contained in the previous episode, 8:31-38: the cross and empty tomb event, and our necessary identification with it. Israel is to listen to the prophet who is like Moses, Deut.18:15.

v8
      exapina adv. "suddenly" - unexpectedly, abruptly, suddenly, instantly. Probably a similar sense to Mark's commonly used "immediately". Referring to an instantaneous change in circumstances, an immediate return to normality, rather than the sudden action of the disciples looking around.
      peribleyamenoi (periblepw) aor. mid. part. "when they looked around" - having looked around. Possibly forming a temporal clause as in NIV, or expressing the action of the subject, "the disciples suddenly looked around." Better, "suddenly, on looking around", Goodspeed.
      eidon (oJraw) aor. "they [no longer] saw" - they saw. The language indicating that the transfiguration was no mere vision.

v9
      diesteilato (diastellw) aor. "Jesus gave [them] orders" - he gave orders, commanded, instructed. Used of a "strict instruction."
      ina + subj. "-" - that [they should not tell]. Expressing the content of the command, ie. Dependent statement of commanding.
      oJtan + subj. "until" - [except] when [....... should arise]. The construction forming an indefinite temporal clause. The sense is "until after", BAGD. The need to maintain the "messianic secret" obviously applies to the transfiguration as it does for Jesus' miracles.

v10
      ekrathsan (kratew) aor. "they kept" - they kept, grasped, held fast, retained. The sense is either, "they observed the warning faithfully", NJB, or "they kept the matter to themselves", NRSV.
      suzhtounteV (suzhtew) part. "discussing" - questioning, discussing. Attendant circumstance participle expressing action accompanying the verb "they kept", "the kept ...... and discussed ...." The notion of the resurrection of the dead in the last day was not new to the disciples, but a rising from the dead while others are living, certainly was. "Tried to puzzle out among themselves", Phillips.
      ti estin "what [`rising from the dead'] meant" - what means.
      to ek nekrwn anasthnai "'rising from the dead'" - the rising from the dead. Note the variant Western text, hotan ek nedrwn anasth "when he should rise from the dead." It makes better sense, but is probably not original.
      to ... anasthnai (anisthmi) aor. inf. "rising" - to rise. The infinitive probably takes the article and so forms a substantive, "the rising", "the resurrection", BAGD, "what he meant by the rising from the dead", Goodspeed. It is also possible, as NIV, that the article introduces a quotation, "what is meant by the words 'raised from death'", CEV.

v11
      oJti "why" - that, because. Used here as an interrogative. The disciples understand the common view that Elijah will return to proclaim the coming of "the Day of the Lord", Mal.3:23-24. Yet, fitting in Elijah's return just prior to that terrible day, while having just witnessed his "return" on the mountain, and linking that with Jesus' ministry and his resurrection while the disciples are still alive, is all a bit much.
      dei + inf. "must [come]" - it is necessary [to come] / [to come] is necessary.
      prwton "first" - Not "before messiah does", CEV, but rather "before the Day of the Lord."

v12
      de "-" - but. Adversative, indicating that Jesus does not fully accept the teaching of the scribes that lies behind the disciples question; "but he said to them."
      men ..... kai pwV "to be sure ...... Why" - indeed ..... yet how (here the kai is adversative). Jesus partly agrees in the first clause, "indeed .......", but goes on to expose the inadequacy of the scribes teaching by his question in the second clause, "yet how can it be that ........?"
      apokaqistanei (apokafisqhmi) pres. "restores [all things]" - [having come first] restores [everything]. Gundry suggests that the present tense is futuristic, but the action of restoration is more likely progressive. In this first clause Jesus expands on what Elijah comes first to do. Malachi only says that Elijah will come before the Day of the Lord. Jesus points out that what Elijah comes first to do is inaugurate the process of universal restoration of which Jesus' death and resurrection plays an integral part. Of course, the "bad" news is that universal restoration first involves judgment - the Day of the Lord (there are many such Days ["comings"] leading to the last Day). "It is true that Elijah comes before the Day of the Lord, but primarily he comes to inaugurate its coming."
      pwV gagraptai epi ton uiJon tou anqrwpou "why then is it written [that] the Son of man" - how has it been written concerning the Son of Man. The preposition epi here takes the meaning "concerning / about / with reference to" rather than "against", BAGD. Jesus is now drawing attention to what the scriptures have to say concerning the Son of Man and how this information relates to the coming of Elijah. The point, of course, is to show that the death and resurrection of Jesus fits in with Elijah's work to introduce the coming day. "What does the Old Testament have to say about the Son of Man?"
      iJna + subj. "that" - that [he must suffer much and be rejected]. The hina clause answers the question as to what the scriptures have to say concerning the Son of Man. "But what does the scriptures say about the Son of Man? This: that he must go through much suffering and be treated with contempt", Phillips.
      exoudenhqh/ (exoudenew) aor. pas. subj. "be rejected" - be treated with contempt, counted as of no value, considered as nothing, despised. cf. Ps.118:22, Isa.53:3.