Mark 9:5

KJV

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.

KJV (with Strong's)

And {G2532} Peter {G4074} answered {G611} and said {G3004} to Jesus {G2424}, Master {G4461}, it is {G2076} good {G2570} for us {G2248} to be {G1511} here {G5602}: and {G2532} let us make {G4160} three {G5140} tabernacles {G4633}; one {G3391} for thee {G4671}, and {G2532} one {G3391} for Moses {G3475}, and {G2532} one {G3391} for Elias {G2243}.

Complete Jewish Bible

Kefa said to Yeshua, "It's good that we're here, Rabbi! Let's put up three shelters -- one for you, one for Moshe and one for Eliyahu."

Berean Standard Bible

Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for You, one for Moses, and one for Elijah.”

American Standard Version

And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah.

Commentary

### SUMMARY
Mark 9:5 records Peter's impulsive reaction during the Transfiguration of Jesus, where he, James, and John witnessed Jesus' glorious transformation and His conversation with Moses and Elijah. Overwhelmed by this profound divine encounter, Peter suggests building three temporary shelters, or tabernacles, to honor Jesus, Moses, and Elijah, revealing a desire to prolong the moment of glory while also indicating an incomplete understanding of Jesus' unique and supreme identity.

### CONTEXT
* **Literary Context:** This verse is situated immediately after the awe-inspiring event of the Transfiguration, a pivotal moment in the Synoptic Gospels. In [Mark 9:2-4](/mark/9-2-4 "The Transfiguration of Jesus"), Jesus takes Peter, James, and John to a high mountain, where His appearance is dramatically transformed, and He is joined by Moses and Elijah. They are seen conversing with Jesus, and [Luke 9:31](/luke/9-31 "Jesus Discusses His Departure in Jerusalem") clarifies that their discussion concerned Jesus' impending "decease" or "exodus" in Jerusalem. Peter's statement in [Mark 9:5](/mark/9-5 "Peter's Suggestion at the Transfiguration") is his immediate, albeit somewhat bewildered, response to this overwhelming display of divine glory and the presence of two monumental figures from Israel's history. It sets the stage for the Father's authoritative declaration in [Mark 9:7](/mark/9-7 "God's Voice from the Cloud") that Jesus is His beloved Son, to whom they must listen.

* **Historical & Cultural Context:** The appearance of Moses and Elijah is deeply significant. Moses represents the Law, having received it on Mount Sinai, and Elijah represents the Prophets, being a key figure in Israel's prophetic tradition. Their presence with Jesus signifies that He is the culmination and fulfillment of both the Law and the Prophets, validating His messianic identity and mission. Peter's suggestion to build "tabernacles" (Greek: _skēnē_) likely echoes the Old Testament Feast of Tabernacles (Sukkot), where Israelites lived in temporary booths to commemorate God's faithfulness during their wilderness wanderings and to anticipate the coming messianic age. This festival was a time of great joy and expectation of God's presence. By proposing to build three such shelters, Peter may have been attempting to honor these revered figures and to create a sacred, permanent dwelling place for this extraordinary divine visitation, perhaps even believing the Messiah's kingdom had fully arrived.

* **Key Themes:** Peter's exclamation in [Mark 9:5](/mark/9-5 "Peter's Suggestion at the Transfiguration") highlights several key themes. Firstly, it underscores **Peter's impulsiveness and human reaction** to profound spiritual experiences. His desire to cling to the "mountaintop" moment reflects a natural human tendency to prefer spiritual highs over the challenging realities of life and ministry that lay ahead, as Jesus had recently begun to foretell His suffering and death in [Mark 8:31](/mark/8-31 "Jesus Foretells His Suffering"). Secondly, Peter's suggestion to treat Jesus as an equal alongside Moses and Elijah reveals his **incomplete understanding of Jesus' unique divine identity**. While acknowledging Jesus as "Master," he had not yet fully grasped Jesus' supreme authority and Sonship, which the Father's voice would soon clarify. Thirdly, the entire Transfiguration event, including Peter's reaction, emphasizes the **fulfillment of the Law and Prophets in Jesus**, positioning Him as the ultimate revelation of God's plan.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Master (Greek, _rhabbí'_):** Peter addresses Jesus with this title, meaning "my master" or "my teacher." This term, while respectful and acknowledging Jesus' authority as a spiritual instructor, does not fully capture the unique divine identity of Jesus that the Transfiguration was meant to reveal. It places Jesus in a category of esteemed teachers, alongside figures like Moses and Elijah, rather than recognizing His unparalleled Sonship.
* **good (Greek, _kalós'_):** Peter's declaration, "it is good for us to be here," uses a word that means beautiful, excellent, or morally good. It expresses his profound sense of satisfaction and joy in the moment. This word conveys the aesthetic and experiential pleasantness of the divine encounter, highlighting Peter's desire to remain in this glorious state, rather than descend into the realities of suffering and mission.
* **tabernacles (Greek, _skēnḗ'_):** This word refers to a tent, booth, or temporary dwelling. Peter's proposal to build three such structures for Jesus, Moses, and Elijah alludes to the temporary shelters used during the Feast of Tabernacles (Sukkot). The term underscores the ephemeral nature of the proposed dwellings, contrasting with the eternal glory of Christ and the permanent spiritual reality He inaugurates. It also highlights Peter's attempt to contain or prolong a divine revelation within human-made structures.

#### Verse Breakdown
* **"And Peter answered and said to Jesus, Master, it is good for us to be here:"** Peter's response is immediate and perhaps impulsive, driven by the overwhelming awe and wonder of witnessing Jesus' transfigured glory alongside Moses and Elijah. His address, "Master" (_rhabbí_), acknowledges Jesus' authority but still places Him within the familiar framework of a revered teacher. The declaration "it is good for us to be here" expresses a profound sense of peace, joy, and desire to remain in this glorious moment, a natural human reaction to a divine encounter.
* **"and let us make three tabernacles;"** Peter's suggestion is a practical one, proposing to construct temporary shelters. This act might stem from a desire to honor the esteemed figures present and perhaps to commemorate the event, similar to how altars were built in the Old Testament to mark significant divine encounters. It also hints at a desire to prolong or even institutionalize the spiritual high, perhaps even interpreting the event as the inauguration of the messianic kingdom, requiring a dwelling place for its key figures.
* **"one for thee, and one for Moses, and one for Elias."** The distribution of the tabernacles—one for Jesus, one for Moses, and one for Elijah—is highly significant. It reveals Peter's incomplete understanding of Jesus' unique identity. By placing Jesus on par with Moses (representing the Law) and Elijah (representing the Prophets), Peter inadvertently diminishes Jesus' singular supremacy as the Son of God, the one to whom the Law and Prophets point, rather than merely an equal alongside them. This misunderstanding will be immediately corrected by the Father's voice in the subsequent verses.

#### Literary Devices
Mark 9:5 employs several literary devices to convey its profound message. **Symbolism** is prominent, with the "mountain" representing a place of divine revelation and encounter, akin to Mount Sinai where Moses received the Law. The figures of **Moses and Elijah** are symbolic of the entire Old Testament—the Law and the Prophets—whose presence validates Jesus as their fulfillment. Peter's suggestion of "tabernacles" carries **allusion** to the Feast of Tabernacles, a festival celebrating God's dwelling among His people and anticipating the messianic age, thereby linking the Transfiguration to Israel's redemptive history. There is also a subtle **irony** in Peter's desire to build permanent structures for a temporary, revelatory moment that is intended to propel the disciples forward into the challenging mission of the Kingdom, rather than allowing them to remain in a state of static glory.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 9:5, as part of the Transfiguration narrative, is a powerful theological statement about the identity and mission of Jesus. It reveals Jesus' divine glory, confirming His unique status as the Son of God and the culmination of God's redemptive plan. The presence of Moses and Elijah signifies that Jesus is the one to whom the Law and the Prophets ultimately point, fulfilling all Old Testament expectations. Peter's well-intentioned but misguided desire to equate Jesus with these revered figures highlights the human tendency to misunderstand divine revelation, often preferring to cling to moments of glory rather than embracing the path of suffering and service that Christ embodies. This event serves as a crucial theological turning point, preparing the disciples for Jesus' impending passion and resurrection, and underscoring that true discipleship involves descending from the "mountaintop" to engage with the world's realities.

* [Matthew 17:4](/matthew/17-4 "Matthew's Account of Peter's Suggestion at the Transfiguration")
* [Luke 9:33](/luke/9-33 "Luke's Account of Peter's Suggestion at the Transfiguration")
* [2 Peter 1:16-18](/2_peter/1-16-18 "Peter's Eyewitness Testimony of Christ's Majesty")

### REFLECTION AND APPLICATION
Peter's impulsive desire to build tabernacles on the Mount of Transfiguration resonates deeply with the human experience of spiritual "mountaintop" moments. We all cherish times of profound spiritual insight, worship, or divine encounter where God's presence feels tangible and glorious. These experiences are invaluable; they refresh our souls, deepen our faith, and offer glimpses of heavenly realities. However, Peter's error reminds us that these moments are not ends in themselves, nor are they meant to be permanent dwelling places. God often grants us such experiences to strengthen us for the journey ahead, to equip us for the "descent" into the valleys of everyday life, suffering, and mission. True spiritual maturity involves not just enjoying the glory, but also embracing the call to follow Christ into the world, even when it means facing challenges, serving others, and enduring hardship. We are called to integrate these divine encounters into our daily walk, allowing them to fuel our obedience and service, rather than seeking to escape reality or elevate our experiences above Christ's ultimate mission.

#### Questions for Reflection
* **What are your "mountaintop" experiences with God, and how do you tend to react to them?**
* **Do you ever find yourself wanting to prolong moments of spiritual glory, perhaps to the neglect of everyday responsibilities or difficult realities?**
* **How can you allow profound spiritual encounters to empower your service and obedience in the "valley" of daily life, rather than becoming an escape from it?**

### FAQ

**Why did Peter suggest building three tabernacles?**

Answer: Peter's suggestion to build three tabernacles (tents or booths) was likely an impulsive reaction to the overwhelming glory of the Transfiguration. He was awe-struck by seeing Jesus, Moses, and Elijah together. His proposal may have been an attempt to honor these revered figures, to commemorate the extraordinary event, and perhaps to prolong the divine encounter. It also potentially reflects an understanding of the Messianic age, which many Jews believed would involve a new dwelling place for God among His people, reminiscent of the Feast of Tabernacles. However, it also revealed his incomplete understanding of Jesus' unique divine status, as he placed Jesus on par with Moses and Elijah. The Father's voice immediately after Peter's suggestion clarifies Jesus' singular authority, stating, "[This is my beloved Son: hear him](/mark/9-7 "God's Declaration at the Transfiguration")!"

**What is the significance of Moses and Elijah appearing with Jesus?**

Answer: The appearance of Moses and Elijah alongside Jesus is profoundly significant. Moses represents the Law, having delivered the Torah to Israel on Mount Sinai, and Elijah represents the Prophets, being one of the most prominent prophets in Israel's history. Their presence signifies that Jesus is the culmination and fulfillment of both the Law and the Prophets. They bear witness to Jesus as the promised Messiah, validating His identity and mission. Their conversation with Jesus about His "exodus" (as mentioned in [Luke 9:31](/luke/9-31 "Jesus Discusses His Departure in Jerusalem")) also highlights that Jesus' suffering, death, and resurrection were not a deviation from God's plan but the very purpose to which the Law and Prophets pointed.

### CHRIST-CENTERED FULFILLMENT
Mark 9:5, within the context of the Transfiguration, powerfully foreshadows and illuminates the Christ-centered reality of God's redemptive plan. Peter's desire to build three tabernacles, placing Jesus alongside Moses and Elijah, inadvertently highlights the very truth the Father immediately corrects: Jesus is not merely another great prophet or lawgiver, but the unique and supreme Son of God. The Transfiguration is a pre-resurrection glimpse of Jesus' divine glory, confirming His identity as the promised Messiah who fulfills all the Law and the Prophets. Moses and Elijah, representing the Old Covenant, appear to testify to Jesus, demonstrating that all of God's revelation culminates in Him. This event points forward to Christ's ultimate exaltation and reign, where He alone is to be worshipped and listened to, as declared by the Father Himself. The temporary nature of Peter's proposed tabernacles contrasts sharply with the eternal dwelling God establishes through Christ's finished work, where God tabernacles with humanity not in tents, but through the indwelling Spirit and in the New Creation ([Revelation 21:3](/revelation/21-3 "God's Dwelling with Humanity")). Jesus is the ultimate "tabernacle" of God, the Word made flesh who "dwelt among us" ([John 1:14](/john/1-14 "The Word Became Flesh")). His glory, briefly revealed on the mountain, is fully manifested in His resurrection and ascension, establishing Him as the Head over all things, to whom every knee will bow and every tongue confess ([Philippians 2:9-11](/philippians/2-9-11 "Jesus' Exaltation and Lordship")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Philippians 1:23

For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:

Psalms 84:10

For a day in thy courts [is] better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.

Psalms 62:2

He only [is] my rock and my salvation; [he is] my defence; I shall not be greatly moved.

Psalms 62:3

How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall [shall ye be, and as] a tottering fence.

John 14:8

Philip saith unto him, Lord, shew us the Father, and it sufficeth us.

John 14:9

Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou [then], Shew us the Father?

Exodus 33:17

And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.