But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him.”
Parallel Translations
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But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him.”
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Moreouer I saye vnto you that Helyas is come and they have done vnto him whatsoever pleased them as it is wrytten of him.
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But I say vnto you, that Elias is come, (and they haue done vnto him whatsoeuer they would) as it is written of him.
Cross-references (7)
Passages linked to Mark 9:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 14:3-11 For Herod had arrested John, and bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife. For John said to him, “It is not lawful for you to have her.” When he would have put him to death, he feared the multitude, because they counted him as a prophet. But when Herod’s birthday came, the daughter of Herodias danced among them and pleased Herod. Whereupon he promised with an oath to give her whatever she should ask. She, being prompted by her mother, said, “Give me here on a platter the head of John the Baptizer.” The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given, and he sent and beheaded John in the prison. His head was brought on a platter, and given to the young lady; and she brought it to her mother.
- Matthew 17:12-13 but I tell you that Elijah has come already, and they didn’t recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them.” Then the disciples understood that he spoke to them of John the Baptizer.
- Matthew 11:14 If you are willing to receive it, this is Elijah, who is to come.
- Mark 6:14-28 King Herod heard this, for his name had become known, and he said, “John the Baptizer has risen from the dead, and therefore these powers are at work in him.” But others said, “He is Elijah.” Others said, “He is a prophet, or like one of the prophets.” But Herod, when he heard this, said, “This is John, whom I beheaded. He has risen from the dead.” For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip’s wife, for he had married her. For John said to Herod, “It is not lawful for you to have your brother’s wife.” Herodias set herself against him, and desired to kill him, but she couldn’t, for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, “Ask me whatever you want, and I will give it to you.” He swore to her, “Whatever you shall ask of me, I will give you, up to half of my kingdom.” She went out, and said to her mother, “What shall I ask?” She said, “The head of John the Baptizer.” She came in immediately with haste to the king, and asked, “I want you to give me right now the head of John the Baptizer on a platter.” The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn’t wish to refuse her. Immediately the king sent out a soldier of his guard, and commanded to bring John’s head, and he went and beheaded him in the prison, and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother.
- Luke 1:17 He will go before him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just; to prepare a people prepared for the Lord.”
- Luke 3:19-20 but Herod the tetrarch, being reproved by him for Herodias, his brother’s wife, and for all the evil things which Herod had done, added this also to them all, that he shut up John in prison.
- Acts 7:52 Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 13 But I say unto you, That Elias is…
13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
Ver. 13. {See Trapp on "Mat 17:12"} {See Trapp on "Mat 17:13"}
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.
John Gill 1763 · Public Domain But I say unto you, that Elias is indeed…
But I say unto you, that Elias is indeed come,.... Meaning John the Baptist, who in prophecy is designed by him.
And they have done unto him whatsoever they listed; See Gill on Mat 17:12; which words should be read in a parenthesis, as they are in the Vulgate Latin version; for what follows, as
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it is written of him, respects not what the Scribes and Pharisees, and the people of the Jews did to John at their pleasure; despising his ministry and message, rejecting the counsel of God delivered by him, and remaining impenitent and unbelieving, notwithstanding his powerful and awakening ministry, with many other things, which are no where written of him; but the words regard his coming, and the prophecies concerning him, and particularly, that under the name of Elijah, in Mal 4:5 and which had had their accomplishment.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. That Elias is indeed come] that is in…
13. That Elias is indeed come] that is in the person of John the Baptist, to whom men acted even as it had been written of the persecution of the real Elijah. A few remarks here will not be out of place (i) On the three accounts of the Transfiguration; (ii) On the meaning and significance of the event itself.
(i) The three accounts. (a) All three Evangelists relate the conversation which preceded, and the Miracle which succeeded it. (b) St Matthew alone records the prostration of the disciples through excessive fear, and the Lord’s strengthening touch and cheering words uttered once before on the stormy lake (Mat_17:6-7; Mat_14:27), recalling, as the Hebrew Evangelist, the scene in the Exodus when the face of Moses shone, and the children of Israel were afraid to come nigh him (Exo_34:29-30). (c) St Mark, in describing the effect of the Transfiguration, uses the strongest material imagery, “white as snow,” “so as no fuller on earth can whiten,” and he alone has the sudden vanishing of the heavenly visitors, and the inquiring look around of the disciples, and their questioning amongst themselves what “the rising from the dead could mean.” (d) St Luke alone tells us that our Lord was engaged in prayer at the moment of His glorification (Luk_9:29), and mentions the slumbrous and wakeful condition of the three witnesses, the subject of mysterious converse between the Lord and His visitors from the other world (Luk_9:31), and the fact that the Heavenly Voice succeeded their departure (Luk_9:35). (e) Both St Matthew and St Mark place in immediate connection with the Event the remarkable conversation about Elias, but St Matthew alone applies the Lord’s words concerning that great prophet to John the Baptist (Mat_17:13).
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(ii) The meaning and significance of the Event. This we may believe had respect (a) to the Apostles, and (b) to our Lord Himself.
(a) As regards the Apostles. This one full manifestation of His Divine glory, during the period of the Incarnation, was designed to confirm their faith, to comfort them in prospect of their Master’s approaching sufferings, to prepare them to see in His Passion the fulfilment alike of the Law and the Prophets, to give them a glimpse of the celestial Majesty of Him, whom they had given up all to follow.
(b) As regards our Lord. As regards the Redeemer we may conclude that the transaction marked His consecration as the Divine Victim, Who was to accomplish the great “Decease” at Jerusalem, even as the Baptism inaugurated the commencement of His public ministry; it was the solemn attestation of His perfect oneness with His Father in heaven at the very time when He was about to descend into the valley of the shadow of death. It was, as it has well been called, “the summit-level” of the Life Incarnate. From this time forward there is a perceptible change. (a) Miracles, which hitherto had abounded in prodigal profusion, well-nigh cease. Only five mark the period between the Transfiguration and the Passion. Those, for whom “signs” could avail, were already won. For the rest, no more could be done. They were like those, amongst whom in His earlier ministry, “He could do no mighty work because of their unbelief.” (b) As regards His teaching, public addresses, before the rule, now become few and rare; His special revelations of the future to the chosen Twelve become more frequent, and they uniformly circle, unenshrouded in type or figure or dark saying, round the Cross.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) As it is written of him.—The words are…
(13) As it is written of him.—The words are peculiar to St. Mark, and probably point (1) to the special prediction of the coming of Elijah in Malachi 4, and (2) to the parallelism between the career of the Baptist and that of the Tishbite prophet. What had been written of or for the one, the record of bold rebuke and consequent suffering for the Truth, had received its fulfilment in the other.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain That Elias See,
That Elias See,
Mat 11:14; Luk 1:17
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 9:13 The teachers of the law erred by not…
9:13 The teachers of the law erred by not realizing that Elijah had already come (see Matt 17:11-13; cp. Mal 4:5-6). As a result, they failed to recognize that the Kingdom of God had already come and that the Messiah’s suffering and death that were predicted in Scripture were about to take place.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.