Mark 9:3

Mar 9:3. Χιὼν, snow) The production of nature.—λευκᾶναι, make white) the effect of art.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 9:3 . στίλβοντα , glittering; here only in N. T., common in classics; in Sept [70] of bright brass (Ezr 8:27 ); “flashing sword “(R. V [71] , Nah 3:3 ); sunshine on shields ( 1Ma 6:39 ). λευκὰ λίαν , white very . All the evangelists become descriptive. Mk., as was to be expected, goes beyond the two others. ὡς χιὠν (T.R.) is a tempting addition, especially if Hermon was the scene, but it so adequately expresses the highest degree of whiteness, that alongside of it λίαν and the following words, οἷα , etc., would have been superfluous. γναφεὺς , a fuller, here only in N. T. ( ἀγνάφου in Mar 2:21 ). ἐπὶ τῆς γῆς , suggesting a contrast between what fullers on this earth can do in the way of whitening cloth, and the heaven-wrought brightness of Christ’s garments (Schanz).

[70]Septuagint.

[71] Revised Version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Did sparkle as it were.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(3) Shining.—Better, perhaps, glittering.

Exceeding white as snow.—The two last words are wanting in the best MSS. The comparison of the bright raiment with clothes that had just passed through the fuller’s or bleacher’s hands, is, in its homely vividness, peculiar to St. Mark.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And his raiment became shining,.... With the rays of glory and brightness which darted from his body through his clothes, and made them as bright as the light of the sun at noon day: and

exceeding white as snow; than which nothing is whiter;

so as no fuller on earth can white them. The Syriac version renders it, "as men cannot white on earth"; and the Persic thus, "so as men could not behold him". Just as the Israelites could not steadfastly behold the face of Moses, because of the glory of his countenance, when he came down from the mount; See Gill on Mat 17:2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 3. Became shining] στιλβοντα, glistering and sparkling as stars, which twinkle and beckon to us as it were to remember their and our Creator.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

White as snow, such as no fuller can whiten - Such as could not be equalled either by nature or art.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, 1. That to confirm the disciples faith in the truth of Christ’s divine nature, he was pleased to suffer the rays of his divinity to dart forth before their eyes, so far as they were able to bear it. His face shined with a pleasing brightness, and his raiment with such a glorious lustre, as did at once both delight and dazzle the eyes of the disciples.

Observe, 2. The choice which our Saviour makes of the witnesses of his glorious transfiguration; his three disciples, Peter, James and John. But why disciples? Why three disciples? Why these three?

1. Why disciples? Because this transfiguration was a type and shadow of his glory in heaven: Christ vouchsafes therefore the earnest and first-fruits of that glory only to saints, upon whom he intended to bestow the full harvest in due time.

2. Why three discples? Because three were sufficient to witness the truth and reality of this miracle. Judas was unworthy of this favour; yet lest he should murmur, or be discontented, others are left out as well as he.

But, 3. Why these three, rather than others?

Probably, 1. Because these three were more eminent for grace, zeal, and love towards Christ. Now the most eminent manifestations of glory are made to those that are most excelling in grace.

2. These three disciples were witnesses of Christ’s agony and passion; to prepare them for which, they are here made witnesses of his transfiguration. This glorious vision upon mount Tabor, fitted them to abide the terror of mount Calvary.

Observe, 3. The glorious attendants upon our Saviour at his transfiguration. They were two, two men; and those two men, Moses and Elias. This being but a glimpse of Christ’s glory, not a full manifestation of it, only two of the glorified saints attend at it. These two attendants are not two angels, but two men; because men were more nearly concerned than angels in what was done.

But why Moses and Elias, rather than other men?

1. Because Moses was the giver of the law, and Elias the chief of the prophets. Now both these attending upon Christ, did shew the consent of the law and the prophets with Christ, and their accomplishment and fulfilling in him.

2. Because these two were the most laborious servants of Christ, both adventured their lives n God’s cause, and therefore are highly honoured by him. For, Those that honour him, he will honour.

Observe, 4. The carriage and demeanor of the disciples upon this great occasion:

1. They supplicate Jesus, not Moses and Elias; they make no suit to them, but to Christ only: Master, it is good being here. O! what a ravishing comfort and satisfaction is the communion and fellowship of the saints! But the presence of Christ amongst them, renders their joys transporting.

2. They proffer their service to farther their continuance of what they did enjoy; Let us make three tabernacles. Saints will stick at no pains or cost for the enjoyment of Christ’s presence and his people’s company.

Learn hence, That a glimpse of heaven’s glory is sufficient to wrap a soul int extacy and to make it out of love with worldly company.

2. That we are too apt to desire more of heaven upon earth than God will allow. We would have the heavenly glory come down to us, but are unwilling by death to go up to that.

Observe, 5. How a cloud was put before the disciples eyes, when the divine glory was manifested to them; partly to allay the lustre and resplendency of that glory which they were swallowd up with: the glory of heaven is insupportable in this sinful state; we cannot bear it unveiled: and partly to hinder their farther prying and looking into that glory. We must be content to behold God through a cloud darkly here, ere long we shall see him face to face.

Observe, 6. The testimony given out of the cloud, by God the Father, concerning Jesus Christ his Son: This is my beloved Son, hear him.

Where note, 1. The dignity of his person; he is my Son. For nature co-essential, and for duration co-eternal, with his Father.

2. The endearedness of his relation; he is my beloved Son; because of his conformity to me, and compliance with me. Likeness is the cause of love; and an union and harmony of wills, causes a mutual endearing of affections.

3. The authority of his doctrine; Hear ye him; not Moses and Elias, who were servants, but Christ, my Son, whom I have commissioned to be the great Prophet and Teacher of my church. Therefore, adore him as my Son, believe in him as your Saviour, and hear him as your Law-giver. The obedient ear honours Christ more than either the gazing eye, the adoring knee, or the applauding tongue.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

3. [1845][1846][1847][1848][1849] omit ὡς χιών (Mat 28:3) and insert οὕτως before λευκᾶναι (characteristic fulness).

[1845] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1846] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1847] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1848] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1849] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

3. στίλβοντα. Here only in N.T.; in LXX. of the gleaming of polished metal (Nah 3:6; 1Ma 6:39; etc.).

λίαν οἷα γναφεὺς κ.τ.λ. See crit. note. Again we have a fulness of description which is in Mk alone, but he omits the brightness of Christ’s face. Γναφεύς occurs nowhere else in N.T. Cf. ἄγναφος (Mar 2:21; Mat 9:16), and the paradoxical ἐλεύκαναν αὐτὰς ἐν τῷ αἵματι τοῦ ἀρνίου (Rev 7:14).

ἐπὶ τῆς γῆς. Not superfluous; it contrasts earthly with heavenly whiteness. Syr-Sin. omits λίαν … λευκᾶναι.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3.] ἐγένοντο is of itself a graphic touch, bringing out the glistening of each separate portion of His clothing.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

3. καὶ τὰ ἱμάτια ἐγένετο στίλβοντα,2 λευκὰ λίαν (omit ὡς χίων)—and his garments became shining, exceedingly white.

Omit ὡς χίων, as snow, Tisch. Treg. WH. RV. א BCL Δ 1, two mss. Lat. Vet. one ms. Vulg.

οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι—literally, such as a fuller upon the earth cannot so whiten.

Insert οὕτως, so, before λευκᾶναι Tisch. Treg. WH. RV. א BCLN Δ 13, 28, 33, 69, 116, 124, 346, two mss. Lat. Vet. Egyptt.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Shining [στιλβοντα] . Rev., glistering. The word is used of a gleam from polished surfaces - arms, sleek horses, water in motion, the twinkling of the stars, lightning.

As no fuller, etc. Peculiar to Mark.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.