Марк ің 9-шы тарауы: Трансформация, емдеу және тәлімдер

Mark 9 is the ninth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It begins with Jesus' prediction that "I tell you the truth, some who are standing here will not taste death before they see
that the kingdom of God has come with power". The chapter then recounts the transfiguration of Jesus, a healing miracle, and Jesus' teaching about the return of Elijah, humility and temptation.

The original text was written in Koine Greek. This chapter is divided into 50 verses (49 verses in the Vulgate and its Douai Rheims translation).

The events recorded in this chapter take place on "a high mountain" (traditionally understood to be Mount Tabor), in a nearby town, around Galilee and back in Capernaum. From Mount Tabor to Capernaum is about along modern Highway 65.

There are some standing here who will not taste death until they see that the kingdom of God has come with (or in) power. Anglican biblical scholar Edward Plumptre argues that this verse should be read with the final section of Mark 8 and suggests that the present arrangement may have been made with a view of connecting it with the Transfiguration as the fulfilment of the promise in this verse. This verse is numbered as Mark 8:39 in the Vulgate and its Douai Rheims translation, and Irish commentator John Macevilly notes that "the Vulgate arrangement is preferable". Christopher Tuckett notes that this verse has been "much debated", might mean. For Tuckett, the disciples' discussion "seems to imply that they do not understand what resurrection in general means. This seems incredible in historical terms: resurrection was a well known idea in [the] Judaism of the period". He suggests that verse 10 may be either "a highly artificial note by Mark to bolster his motif of the disciples' lack of understanding", or a reference "specifically to the resurrection of the Son of Man" distinct from the general resurrection. In possibly a separate discussion, Moses can be seen as a representative of the law and Elijah a representative of the prophets. This whole passage has echoes of Exodus 24, where clouds covered Mount Sinai for six days before Moses went up to receive the ten commandments. The original Greek uses the word metamorphothe which was translated into Latin as Trans Figura, the changing of appearance or of the body itself.

They arrive back and find the rest of the disciples arguing with several teachers of the law surrounded by a crowd. As Jesus returns, the crowd are "amazed" at him: the New Revised Standard Version translates as "they were overcome with awe", suggesting that his appearance "still retained traces of His transfiguration glory". Jesus asks the crowd "What are you arguing about?" (verse 16) and a man says he brought his possessed boy for Jesus to heal. The boy has a mute spirit and "foams at the mouth, gnashes his teeth and becomes rigid" symptoms of epilepsy, which Matthew states to be the case. The man says the boy has been made to fall both into water and fire by the demon. Jesus' disciples could not heal him. Jesus says "You faithless generation" (v 19). He commands the boy be brought to him. The father begs Jesus to help the boy if he can, to which Jesus replies "Everything is possible for him who believes", and the man says "I believe. Help my unbelief!" (verse 24, only in Mark's account). Jesus heals the boy: when asked by the disciples privately why they could not cast it out, he replies "This kind can come out only through prayer and fasting" (verse 29). Some early manuscripts and modern versions omit the reference to fasting.

Luke 9 has almost the entire chapter of Mark 9 contained verbatim with the notable exception of the speech about sin which is partly contained in Luke 17. Matthew has the Transfiguration and the possessed boy followed by a slightly altered and expanded scene in Capernaum in chapters 17 and 18. John lists none of this, which has puzzled many scholars since one would think John, since he was one of the only three there, would mention the Transfiguration. This could mean that Mark is wrong about either the event or John being there, the Gospel of John was not written by the Apostle John, or John knew the synoptics were circulating and wrote his gospel to fill in details he thought lacking in them. The second letter of Peter has a relationship with the Gospel tradition, mainly in the Transfiguration of Jesus, 1:4 with Mark 9:1; 1:11 with Mark 9:1; 1:16,18 with Mark 9:2 10; 1:17 with Matthew 17:5; 1:19 with Mark 9:4.