Mark 9:11

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Mark 9:11 in Multiple Translations

Berean Standard Bible BSB

And they asked Jesus, “Why do the scribes say that Elijah must come first?”

King James Version KJV

¶ And they asked him, saying, Why say the scribes that Elias must first come?

American Standard Version ASV

And they asked him, saying, How is it that the scribes say that Elijah must first come?

Bible in Basic English BBE

And they put a question to him, saying, Why do the scribes say that Elijah has to come first?

Free Bible Version FBV

“Why do the religious teachers state that Elijah has to come first?” they asked him.

Geneva Bible 1599 GNV

Also they asked him, saying, Why say the Scribes, that Elias must first come?

Young's Literal Translation YLT

And they were questioning him, saying, that the scribes say that Elijah it behoveth to come first.

World English Bible WEB

They asked him, saying, “Why do the scribes say that Elijah must come first?”

Noah Webster Bible WBS

And they asked him, saying, Why say the scribes that Elijah must first come?

Douay-Rheims 1899 DRV

Who answering, said to them: Elias, when he shall come first, shall restore all things; and as it is written of the Son of man, that he must suffer many things and be despised.

Translation for Translators T4T

The three disciples had just seen Elijah, but Elijah had not done anything to prepare people to accept Jesus. So they asked Jesus, “The men who teach the Jewish laws say that Elijah must come back to the earth before the Messiah comes to earth. But you have been here a long time and Elijah came just today. So is what they are teaching wrong?”

Plain English Version PEV

Then they asked Jesus about the Jewish law teachers. They said, “Those law teachers say that first of all Elijah has to come back, God’s man that lived a long time ago. He has to come back, and after that, God will send his special man.”

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Berean Amplified Bible — Mark 9:11

BAB

Word Study

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Mark 9:11 Interlinear (Deep Study)

BIB

GRK και επηρωτων αυτον λεγοντες οτι λεγουσιν οι γραμματεις οτι ηλιαν δει ελθειν πρωτον

και kai G2532 and Conj

επηρωτων eperōtaō G1905 to question Verb-IAI-3P

αυτον autos G846 it/s/he Pron-ASM

λεγοντες legō G3004 to say Verb-PAP-NPM

οτι hoti G3754 that/since: that Conj

λεγουσιν legō G3004 to say Verb-PAI-3P

οι ho G3588 the/this/who Art-NPM

γραμματεις grammateus G1122 scribe Noun-NPM

οτι hoti G3754 that/since: that Conj

ηλιαν Hēlias G2243 Elijah Noun-ASM

δει dei G1163 be necessary Verb-PAI-3S

ελθειν erchomai G2064 to come/go Verb-2AAN

πρωτον prōton G4412 first Adv-S

Greek Word Study

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Greek Word Reference — Mark 9:11

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

επηρωτων eperōtaō G1905 "to question" Verb-IAI-3P

To question or seek information is what this word means, used by Jesus in Mark 11:29 and by the disciples in Luke 2:46.

Definition: ἐπ-ερωτάω, -ῶ [in LXX chiefly for שָׁאַל, also for דָּרַשׁ, etc. ;] __1. to inquire of, consult, question: with accusative of person(s), Mrk.12:34, Luk.2:46, al.; with dupl. accusative, Mrk.7:17 11:29, Luk.20:40, al.; with accusative of person(s), before λέγων, Mat.12:18, Mrk.9:11; εἰ, Mrk.8:23, Luk.23:6, al.; ἐ. θεόν, Rom.10:20 (LXX). __2. In late Gk., to beg of, demand of: with accusative of person(s) and inf., Mat.16:1 (cf. ἐρωτάω; and see Cromer, 716) (AS)

Usage: Occurs in 58 NT verses. KJV: ask (after, questions), demand, desire, question See also: 1 Corinthians 14:35; Mark 8:27; Romans 10:20.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

λεγοντες legō G3004 "to say" Verb-PAP-NPM

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

λεγουσιν legō G3004 "to say" Verb-PAI-3P

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γραμματεις grammateus G1122 "scribe" Noun-NPM

A scribe is a scholar or teacher of the law, often referring to Jewish leaders who studied and taught the scriptures, as seen in Acts 19:35 and Luke 5:17. They were experts in biblical knowledge.

Definition: γραμματεύς, -έως (accusative pl., -εῖς, see Bl., §8, 2), ὁ (γράμμα), [in LXX always for שׁטר in Hex., elsewhere chiefly for ספר ;] __1. a secretary; γ. τ. πόλεως, a state-clerk: Act.19:35. __2. In π., of a military officer (Deiss., BS, 110f.). So Jdg.5:14, 4Ki.25:19 (ספר), al. __3. a scribe, a biblical scholar, teacher of the law (so first in I Est.8:3, II Est.7:6; in Luk.5:17, νομοδιδάσκαλος; in Luk.10:25, νομικός): Mat.7:29, Mrk.1:22, and frequently in Gosp. γ. καὶ ἀρχιερεῖς, Mat.2:4, and al.; γ. κ. Φαρισαῖοι, Mat.5:20, and al.; γ. μαθητευθεὶς τῇ βασιλείᾳ τ. οὐρ., Mat.13:52; ποῦ σοφός; ποῦ γ., 1Co.1:20 (Cremer, 167; DB, iv, 420, 800). (AS)

Usage: Occurs in 67 NT verses. KJV: scribe, town-clerk See also: 1 Corinthians 1:20; Mark 11:27; Matthew 27:41.

οτι hoti G3754 "that/since: that" Conj

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ηλιαν Hēlias G2243 "Elijah" Noun-ASM

Elijah was a prophet who appeared with Jesus in Matthew 17:3-4 and is mentioned in Romans 11:2.

Definition: Ἡλείας (Rec. Ἡλίας; L Tr., Ἡίας; T, Ἡλείας; cf. WH, App., 155, Intr., § 408), -ου (-α, Luk.1:17, WH), ὁ (Heb. אֵלִיָּה,), Elijah (3Ki.17:1-24, al.): Mat.11:14 16:14 17:3-4, 10-12 27:47, 49, Mrk.6:15 8:28 9:4-5, 11-13 15:35-36 Luk.1:17 4:25-26 9:8, 19 9:30, 33 9:54, Jhn.1:21, 25, Jas.5:17; ἐν Ἠ., in the portion concerning E., Rom.11:2.† (AS)

Usage: Occurs in 30 NT verses. KJV: Elias See also: James 5:17; Mark 9:11; Romans 11:2.

δει dei G1163 "be necessary" Verb-PAI-3S

This means it is necessary or must be done, like when Jesus said it was necessary for him to go to Jerusalem in Matthew 16:21.

Definition: δεῖ impersonal (δέω), [in LXX chiefly for infin. with לְ ;] one must, it is necessary: with inf., Mat.26:54, Mrk.13:7, Act.5:29, al.; with accusative and inf., Mat.16:21, Mrk.8:31, Jhn.3:7, Act.25:10, al.; with ellipse of accusative, Mat.23:23; of accusative, and inf., Mrk.13:14, Rom.1:27 8:26; οὐ (μὴ) δεῖ (non licet), ought not, must not: Act.25:24, 2Ti.2:24; impf., ἔδει, of necessity or obligation in past time regarding a past event (Bl., § 63, 4), Mat.18:33, Luk.15:32, Jhn.4:4, Act.27:21, al.; periphr., δέον ἐστίν (as in Attic, χρεών ἐστι = χρή, see: δέον), Act.19:36; id., with ellipse of ἐστίν, 1Pe.1:6 τὰ μὴ δέοντα (= ἃ οὐ δεῖ 1Ti.5:13. SYN.: ὀφείλει, expressing moral obligation, as distinct from δεῖ, denoting logical necessity and χρή, a need which results from the fitness of things (see Tr., Syn., § cvii, 10; Westc. on Heb.2:1, 1Jn.2:6; Hort on Jas.3:10). (AS)

Usage: Occurs in 103 NT verses. KJV: behoved, be meet, must (needs), (be) need(-ful), ought, should See also: 1 Corinthians 8:2; John 4:20; 1 Peter 1:6.

ελθειν erchomai G2064 "to come/go" Verb-2AAN

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

πρωτον prōton G4412 "first" Adv-S

The word for first in time, place, or importance, used in Ephesians 4:22 and John 7:50. It can also mean before or formerly, as seen in 2 Corinthians 1:15 and Hebrews 4:6.

Definition: πρῶτον, πρῶτος, see: πρότερος A. Compar., πρότερος, -α, -ον, [in LXX for רִאשׁוֹן ,לִפָנִים, etc. ;] before, of time, place, rank, etc.; in NT always of Time, before, former: Eph.4:22. Adverbially, πρότερον, before, aforetime, formerly: Jhn.7:50, 2Co.1:15, Heb.4:6; opposite to ἔπειτα, Heb.7:27; τὸ π., Jhn.6:62 9:8, Gal.4:13, 1Ti.1:13; αἱ π. ἡμέραι, Heb.10:32; αἱ π. ἐπιθυμίαι, 1Pe.1:14.† (AS)

Usage: Occurs in 60 NT verses. KJV: before, at the beginning, chiefly (at, at the) first (of all) See also: 1 Corinthians 11:18; Luke 10:5; 1 Peter 4:17.

Study Notes — Mark 9:11

Show Verse Quote Highlights

Context
Cross References
Mark 9:11 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 9:11
Jamieson-Fausset-Brown on Mark 9:11
Matthew Poole's Commentary on Mark 9:11
Trapp's Commentary on Mark 9:11
Ellicott's Commentary on Mark 9:11
Cambridge Bible on Mark 9:11
Barnes' Notes on Mark 9:11
Whedon's Commentary on Mark 9:11
Sermons on Mark 9:11

Context — The Transfiguration

9As they were coming down the mountain, Jesus admonished them not to tell anyone what they had seen until the Son of Man had risen from the dead. 10So they kept this matter to themselves, discussing what it meant to rise from the dead.

11And they asked Jesus, “Why do the scribes say that Elijah must come first?”

12He replied, “Elijah does indeed come first, and he restores all things. Why then is it written that the Son of Man must suffer many things and be rejected? 13But I tell you that Elijah has indeed come, and they have done to him whatever they wished, just as it is written about him.”

Cross References

	Reference	Text (BSB)
1	Malachi 4:5	Behold, I will send you Elijah the prophet before the coming of the great and awesome Day of the LORD.
2	Malachi 3:1	“Behold, I will send My messenger, who will prepare the way before Me. Then the Lord whom you seek will suddenly come to His temple—the Messenger of the covenant, in whom you delight—see, He is coming,” says the LORD of Hosts.
3	Matthew 11:14	And if you are willing to accept it, he is the Elijah who was to come.
4	Matthew 17:10–11	The disciples asked Him, “Why then do the scribes say that Elijah must come first?” Jesus replied, “Elijah does indeed come, and he will restore all things.
5	Mark 9:4	And Elijah and Moses appeared before them, talking with Jesus.

Mark 9:11 Summary

This verse shows that the disciples were trying to understand what the scribes taught about Elijah coming before the Messiah. They asked Jesus about this because they wanted to know how it fit with His own mission and message. Jesus' response, as seen in the next verses, helps us understand that Elijah's coming was not just about the past, but also about preparing the way for Jesus' suffering and rejection, as prophesied in Isaiah 53:3 and Psalm 22:6-8. By studying this verse, we can learn to seek a deeper understanding of biblical prophecy and its fulfillment in our own lives, and to trust in God's plan, even when we do not fully comprehend it, as seen in Proverbs 3:5-6.

Frequently Asked Questions

Why did the disciples ask Jesus about Elijah coming first?

The disciples asked Jesus about Elijah coming first because they were trying to understand the relationship between Elijah's coming and Jesus' mission, as prophesied in the Old Testament, such as in Malachi 4:5-6.

What did the scribes believe about Elijah's role?

The scribes believed that Elijah must come first, as they understood from Scripture, such as in Isaiah 40:3 and Matthew 17:10-13, that Elijah would prepare the way for the Messiah.

How does Jesus' response to the disciples' question relate to His own mission?

Jesus' response to the disciples' question highlights the connection between Elijah's role and His own mission, emphasizing that Elijah's coming was not just a historical event, but also a prophetic sign pointing to Jesus' own suffering and rejection, as written in Isaiah 53:3 and Psalm 22:6-8.

What can we learn from the disciples' curiosity about Elijah's coming?

The disciples' curiosity about Elijah's coming teaches us the importance of seeking understanding and clarification about biblical prophecy and its fulfillment, as seen in Acts 1:6-7, where the disciples ask Jesus about the restoration of the kingdom to Israel.

Reflection Questions

What are some ways that I can, like the disciples, seek a deeper understanding of biblical prophecy and its fulfillment in my own life?
How can I, like Elijah, prepare the way for the Lord in my community and among my friends and family?
What are some ways that Jesus' suffering and rejection, as prophesied in Scripture, relate to my own experiences of hardship and struggle?
How can I, like the disciples, balance my desire for understanding with faith and trust in God's plan, even when I do not fully comprehend it, as seen in Proverbs 3:5-6?

Gill's Exposition on Mark 9:11

And they asked him, saying,.... Being put in mind of it, by seeing Elias on the mount, or else by what Christ had said concerning his resurrection, or both: why say the Scribes, the Vulgate Latin

Jamieson-Fausset-Brown on Mark 9:11

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. For the exposition, see the notes at Luke 9:27-36.

Matthew Poole's Commentary on Mark 9:11

Ver. 11-13. Christ had been telling his disciples that he should suffer. The Jews had a prophecy, not only that the Messias should come, but that he should be cut off, but not for himself, . Only this hindered the certainty of their persuasion that Christ was he, because Elias was not yet come, whom they did expect, ; for they expected the coming of Elias in person, whereas the prophecy was to be understood of one in the spirit and power of Elias, as the angel expounded it, . They also expected that Elias, when he came, should make a great change in their world, and bring all things again into order; but still their eye was upon a secular change, and a restoring of them to that liberty of their country which they formerly enjoyed, whereas the prophecy, , is expounded by the angel, ,17, And many of the children of Israel shall he turn to the Lord their God. —to turn the hearts of the fathers unto the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. The disciples, being Jews, were under the prejudices of these notions about Elias, so commonly received by the doctors of their church and the generality of their people. To this our Saviour answers, The thing was true, Elias (that is, one in the spirit and power of Elias) was, according to the prophecy of Malachi, to come before the Messias; but they had overlooked him, for indeed this Elias was come, , and by his preaching the doctrine of repentance for the remission of sins had endeavoured to restore all things, that is, to make a great change in the hearts and lives of the Jews, but they had put him to death. He further telleth them, that John had told them of the Son of man, that he must suffer many things, and be set at nought. He did indeed tell them so, when he pointed to him passing by, and said, Behold the Lamb of God, which taketh away (or taketh up or beareth) the sins of the world, . So that this was no just prejudice to their believing that he was the true Messiah.

Trapp's Commentary on Mark 9:11

11 And they asked him, saying, Why say the scribes that Elias must first come? Ver. 11.

Ellicott's Commentary on Mark 9:11

(9-13) And as they came down from the mountain.—See Notes on Matthew 17:9-13.

Cambridge Bible on Mark 9:11

11. first come] that is before the Messiah (Malachi 4:5). The Pharisees and Scribes may have urged as a capital objection against the Messiah-ship of their Master that no Elias went before Him. “It would be an infinite task,” says Lightfoot, “to produce all the passages out of the Jewish writings which one might concerning the expected coming of Elias.” He was to restore to the Jews the pot of manna and the rod of Aaron, to cry to the mountains, “Peace and blessing come into the world, peace and blessing come into the world!” “Salvation cometh, Salvation cometh, to gather all the scattered sons of Jacob, and restore all things to Israel as in ancient times.”

Barnes' Notes on Mark 9:11

Why say the scribes ... - See the notes at Matthew 17:10-13.

Whedon's Commentary on Mark 9:11

§ 75. — THE , Mark 9:2-13.(See notes on Matthew 17:1-13.)

Sermons on Mark 9:11

	Sermon	Description
	Elijah Must Come First! by Bob Faulkner	In this sermon, the speaker discusses the importance of staying devoted to the word of God and the persecuted church. He encourages listeners to support the ministry by purchasing
	(Godly Home) Part 1 - the Holy Art of Training Children by Denny Kenaston	In this sermon, the speaker emphasizes the importance of having a green thumb and the art of polishing stones. He compares these skills to the art of preaching and teaching the wor
	Women in the Church - Part 2 by Derek Prince	In this sermon, the speaker emphasizes the importance of being called by God to be a teacher of the Scriptures. He shares his personal experience of being called by God to be a tea
	Purity and Fire - Part 1 by Leonard Ravenhill	In this sermon, the speaker shares stories of revival and the power of prayer. He talks about a meeting where there was no piano, but the presence of God was felt through the music
	A Message to Fathers and Children by Keith Daniel	In this sermon, the preacher discusses the current state of families and the influence of children over their parents. He mentions the controversy of television in Christian homes,
	(Godly Home) Part 10 - the Hearts of the Fathers Must Turn by Denny Kenaston	In this sermon, Brother Denny emphasizes the importance of relationships, particularly the relationship between fathers and their children. He shares a story about a father who neg
	(The Last Days) Faith That Overcomes Fear by Zac Poonen	This sermon emphasizes the importance of being prepared for the future, focusing on the significance of prophecy in directing and guiding people. It highlights the need to walk wit