King James Version

What Does Mark 9:5 Mean?

Mark 9:5 in the King James Version says “And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for t... — study this verse from Mark chapter 9 with commentary, cross-references, and original Greek word analysis.

And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

Mark 9:5 · KJV


Context

3

And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

4

And there appeared unto them Elias with Moses: and they were talking with Jesus.

5

And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

6

For he wist not what to say; for they were sore afraid.

7

And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.


Commentary

KJV Study Commentary
Peter's response, 'Master, it is good for us to be here' (Ῥαββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι), expresses desire to remain in this moment of glory. His proposal to build 'three tabernacles' (τρεῖς σκηνάς)—one for Jesus, Moses, and Elijah—seems to place them on equal footing, missing Jesus' supremacy. The term 'tabernacles' (skēnas) recalls Israel's wilderness dwelling and the Feast of Tabernacles commemorating God's presence. Peter may have thought the messianic age had arrived, fulfilling Zechariah 14:16's prophecy about Gentiles celebrating Tabernacles in the kingdom. His well-meaning but misguided proposal reveals incomplete understanding—he wanted to preserve the mountain-top experience, avoiding the valley of suffering awaiting them. The disciples often struggled to reconcile kingdom glory with suffering servanthood. God's voice corrects Peter's proposal (v. 7), directing attention to Jesus alone.

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Historical & Cultural Context

The Feast of Tabernacles (Sukkot) was one of three pilgrimage festivals, celebrating harvest and commemorating Israel's wilderness wandering. Jewish eschatology connected it with messianic age (Zechariah 14:16-19). Peter's suggestion may reflect belief that the kingdom had arrived and they should immediately celebrate. Building tabernacles also echoes Moses' tabernacle housing God's presence (Exodus 40). However, Peter's attempt to equalize Jesus with Moses and Elijah was theologically problematic—Jesus isn't one among prophets but the Son to whom all prophets point. Mark notes Peter 'knew not what to say' (οὐ γὰρ ᾔδει τί ἀποκριθῇ), indicating his confused state. The Father's voice immediately corrects this confusion.

Reflection Questions

  1. How does Peter's desire to stay on the mountain and avoid the valley of suffering parallel our tendency to seek spiritual highs while avoiding the cross?
  2. What does Peter's attempt to equalize Jesus with Moses and Elijah reveal about incomplete understanding of Christ's absolute supremacy?

Original Language Analysis

Greek · 25 words
καὶ1 of 25

And

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἀποκριθεὶς2 of 25

answered

G611

to conclude for oneself, i.e., (by implication) to respond; by hebraism (compare h6030) to begin to speak (where an address is expected)

3 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Πέτρος4 of 25

Peter

G4074

a (piece of) rock (larger than g3037); as a name, petrus, an apostle

λέγει5 of 25

and said

G3004

properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an

τῷ6 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Ἰησοῦ7 of 25

to Jesus

G2424

jesus (i.e., jehoshua), the name of our lord and two (three) other israelites

Ῥαββί8 of 25

Master

G4461

my master, i.e rabbi, as an official title of honor

καλόν9 of 25

good

G2570

properly, beautiful, but chiefly (figuratively) good (literally or morally), i.e., valuable or virtuous (for appearance or use, and thus distinguished

ἐστιν10 of 25

it is

G2076

he (she or it) is; also (with neuter plural) they are

ἡμᾶς11 of 25

for us

G2248

us

ὧδε12 of 25

here

G5602

in this same spot, i.e., here or hither

εἶναι13 of 25

to be

G1511

to exist

καὶ14 of 25

And

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ποιήσωμεν15 of 25

let us make

G4160

to make or do (in a very wide application, more or less direct)

σκηνάς16 of 25

tabernacles

G4633

a tent or cloth hut (literally or figuratively)

τρεῖς17 of 25

three

G5140

"three"

σοὶ18 of 25

for thee

G4671

to thee

μίαν19 of 25
G1520

one

καὶ20 of 25

And

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

Μωσεῖ21 of 25

for Moses

G3475

moseus, moses, or mouses (i.e., mosheh), the hebrew lawgiver

μίαν22 of 25
G1520

one

καὶ23 of 25

And

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

Ἠλίᾳ24 of 25

for Elias

G2243

helias (i.e., elijah), an israelite

μίαν25 of 25
G1520

one


Study Guide

Historical Context

This verse is found in the book of Mark. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Mark 9:5 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Mark 9:5 from Treasury of Scripture Knowledge

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