Mark 9:6

Greek (Tischendorf 8th ed.)

English Translation

For he didn't know what to say, for they were very afraid.

World English Bible · Public Domain

Highlights

1 first appearance in the Greek New Testament

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ἔκφοβοι

ékphobos

G1630

“frightened”

Adjective, Nominative, Plural, Masculine

Appears 2× in the Greek New Testament
First appears here

Full Thayer's Definition

Origin: from G1537 and G5401

TDNT: None

1. stricken with fear or terror, exceedingly, frightened, terrified

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

8: words
7: distinct lemmas
Gospels: section

Notable vocabulary

The rarest word here is ἔκφοβοι frightened G1630 — appearing just 2 times in the whole Greek New Testament.

First appearance in Scripture

This word makes its first canonical appearance in the Greek New Testament here:

ἔκφοβοι frightened G1630

Shared distinctive vocabulary

ἔκφοβοι frightened G1630 occurs in 2 verses of the Greek New Testament. Also found in:

Hebrews 12:21

Repetition

A word recurs within this verse:

γὰρ for G1063 ×2

Cross-references

Topical passages linked to Mark 9:6 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Daniel 10:15–19 and when he had spoken to me according to these words, I set my face toward the ground, and was mute.
Mark 16:5–8 Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed.
Revelation 1:17 When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, "Don't be afraid. I am the first and the last,

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Mark 9:6 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Bengel's Gnomon

Johann Albrecht Bengel

Mar 9:6. Τὶ λαλῆσαι) So the LXX., γινώσκοντες τί ποιῆσαι Ἰσραήλ, 1Ch 12:32, where also some have made a subjunctive of the optative.—ἔκφοβοι) stricken with fear, and that a mild kind of fear; for otherwise Peter would not have wished to remain there.

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

Expositor's Greek Testament

ed. W. Robertson Nicoll

Mar 9:6 . τί ἀποκριθῇ , what he should answer to the vision; he did not know what else to make of it than that Moses and Elijah had come to stay. This is probably an apologetic remark added by the evangelist to the original narrative. Lk. reproduces it in a somewhat altered form. ἔκφοβοι : they were frightened out of their wits (again in Heb 12:21 ); explains the stupidity of Peter. The fear created by the sudden preternatural sight made him talk nonsense. Mt. makes the fear follow the Divine voice.

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

Geneva Bible (1599)

Geneva Bible translators

They were beside themselves for fear.

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

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

6. he wist not] “Soþli he wiste not what he schulde seie.” Wyclif. This word also occurs Exo_16:15, and = he knew not. Wist is the past tense of A. S. witan = to know. Compare wit = knowledge (Psa_107:27), and wit = to know (Gen_24:21), “And the man wondering at her held his peace, to wit whether the Lord had made his journey prosperous or not;” Exo_2:4, “And his sister stood afar off, to wit what would be done to him;” 2Co_8:1, “Moreover, brethren, we do you to wit (= cause you to know) of the grace of God.” Witan = to know, Du. weten, G. wissen; the pr. t. in A. S. ic wát, Mœso-Goth. ik wait, E. I wot; the pt. t. in A. S. ic wiste, Mœso-Goth. ik wissa, E. I wist.

sore afraid] The original word only occurs here and in Heb_12:21, “Moses said, I exceedingly fear and quake;” comp. Deu_9:19. Wyclif’s rendering is very striking, “forsoþe þei weren agast by drede.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

For he wist not what to say,.... He did not know what he should say, or what was proper to be said by him, at such a time, in such circumstances, and before such persons;

for they were sore afraid. The Persic version reads, "he was": and so the Latin translation of the Syriac, though that itself is, "they were"; for all three were filled with consternation at what they saw and heard; so that they were scarcely themselves, and knew not well what they said or did.

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

Trapp's Complete Commentary

John Trapp

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

Ver. 6. {See Trapp on "Mat 17:6"}

They were sore afraid] εκφοβοι. And even ready to run away, as unworthy, Deu 9:19.

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.

Whedon's Commentary on the Bible

Daniel D. Whedon

6. He wist not — He knew not. The verb wist comes from the old English to wit. It is cognate with the words wit and wisdom.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

They became sore afraid. There is a slight change of reading here. Instead of hsan ga the best authorities give ekfoboi ganonto . A sense of great awe and terror overpowered the bliss and brightness of the scene. All the revelations of the other world strike terror, even though abated as this manifestation was by the presence of their dear Lord and Savior.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Cambridge Greek Testament for Schools and Colleges

6. ἀποκριθῇ ([1850][1851][1852][1853][1854][1855]) rather than λαλήσει ([1856][1857][1858][1859] etc.). ἔκφοβοι γάρ ἐγένοντο ([1860][1861][1862][1863][1864][1865] 33) rather than ἦσαν γὰρ ἔκφ. ([1866][1867][1868][1869][1870]).

[1850] 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.

[1851] 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.

[1852] 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.

[1853] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[1854] 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.

[1855] 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.

[1856] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1857] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1858] Codex Campianus. 9th cent. At Paris. Gospels complete.

[1859] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[1860] 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.

[1861] 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.

[1862] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1863] 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.

[1864] 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.

[1865] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

[1866] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1867] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[1868] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[1869] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1870] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

6. οὐ γὰρ ᾔδει τί ἀποκριθῇ. “Answer” as in Mar 9:5. No one spoke to him, and he knew not what to say, yet with his usual impulsiveness he says something. Mt. again spares one of the Twelve and omits this. See on Mar 6:52.

ἔκφοβοι. Strong compound (Heb 12:21); they became sore afraid (R.V.), or they had become, for the fear preceded and explained the ill-advised utterance. See on Mar 5:8. All three mention this fear, but at different points in the narrative; Mk before the cloud and the voice, Lk. after the cloud and before the voice, Mt. after both cloud and voice.

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.

International Critical Commentary

6. οὐ γὰρ ᾔδει τί ἀποκριθῇ—for he did not know what to answer. This implies the strangeness of his proposition. If he had known what to say, he would not have said any so foolish thing. The situation was not one to be prolonged. Heavenly visitors do not come to stay. ἔκφοβοι γὰρ ἐγένοντο—for they became completely frightened.2

This reading, instead of ἦσαν γὰρ ἔκφοβοι (became, instead of were), Tisch. Treg. WH. RV. א BCL Δ 33, most mss. Lat. Vet. ἀποκριθῇ, answer, instead of λαλήσῃ, say, Tisch. Treg. WH. RV. א BC* L Δ 1, 28, 33, one ms. Lat. Vet. Memph.

καὶ ἐγένετο φωνὴ ἐκ τοῦ οὐρανοῦ, Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός—And a voice came out of the cloud, This is my beloved Son. These same words were uttered by the heavenly voice at the baptism, and they are repeated in 2Pe 1:17, in referring to the transfiguration. See Mat 3:17, Mat 17:5, Mar 1:11, Luk 3:22, Luk 9:35. For the meaning of Son, see note on 1:11.

ἐγένετο, instead of ἦλθε, Tisch. Treg. marg. WH. RV, א BCL Δ Memph. Pesh. Harcl. marg. Omit λέγουσα, saying, Tisch. Treg. WH. RV. א BCN X ΓΠ one ms. Lat. Vet. Memph.

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

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Mark, in the Gospels, opens this verse with 8 words (7 distinct Greek lemmas). Its most distinctive word is ékphobos (“frightened”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word ékphobos carries the sense “frightened.” How does it shape the verse?
The word “frightened” first appears here in Scripture. What is being introduced at this debut?
Hebrews 12:21 shares the word «frightened» with this verse. How do the two illuminate each other?
“for” occurs 2× in this one verse. What is the effect of the repetition?
These translations render this verse differently; the difference is in the English rendering, not the original. What questions does that raise?
Reading how Bengel's Gnomon and Expositor's Greek Testament read this verse, where do the two commentators agree and where do they part?

Things to notice

1 word makes its first canonical appearance in Scripture here.
These translations choose different wording for 11 words in this verse.
“for” occurs 2× in this single verse.
7 distinct Greek lemmas span 8 words in this verse.