Luke

9:28-36

The mission of the Messiah, 1:5-9:50

6. The nature of the Messiah's kingdom, 9:1-50

iv] The transfiguration

Peter's confession at Caesarea Philippi, along with Jesus' first prediction of his death and resurrection and teaching on cross-bearing discipleship (9:18-27), is followed some eight days later by Jesus' transfiguration. This sequence of events reveals that Jesus the messiah will enter into glory through suffering. The transfiguration gives us an insight into the nature of Christ's future glory and of his messiahship.

Two Old Testament motifs are used to draw out the significance of the transfiguration:

i] The revelation of the Son of man in Daniel (shining face, sleep, Elijah... Dan.10:8f, 5f, 16);

ii] The Exodus, particularly the theophany on Mount Sinai (shining face, booths, cloud, and the presence of Moses. Ex.13:20f, 33:9f, 34:29).

Nolland's summary of this episode is worth quoting, "the transfiguration narrative confirms the importance of listening to Jesus, as he sets for himself and his followers a suffering fate; but it also confirms his anticipation of the glorious outcome of traveling this difficult road."

egeneto "-" - it happened, it came about. A common introductory phrase often not translated in English.

wJsei hJmerai "about eight days" - about the extent of eight days. A rare use of the nominative case to define an extension of time (usually accusative). Mark has six days, possibly alluding to Exodus 24:16, the period of preparation before God spoke from the cloud. Is Luke's eight days a subtle allusion to the resurrection, the day after the Sabbath?

meta touV logouV "after Jesus said this" - after these words. Luke is tying this episode to Jesus' words on cross-bearing discipleship, "after these sayings", NRSV.

proseuxasqai (proseucomai) inf. "to pray" - The infinitive is verbal, expressing purpose; "in order to pray". Luke tends to focus on what Jesus is doing. Mark does not refer to Jesus' intention to pray.

en tw/ proseucesqai (proseucomai) aor. inf. "as he was praying" - in to prayer. This preposition with the articular infinitive usually forms a temporal clause; "while he prayed". Luke here links Jesus' prayer with his transformation.

leukoV exastraptwn "bright as a flash of lightening" - a white that flashes, a dazzling white. Is Luke distinguishing between the transformation of Jesus' face (and therefore, person) and his outer garb? The language alludes to Old Testament descriptions of divine glory, Ezk.1:4, 7, Dan.12:6. This and other motifs in the episode, most likely allude to the Exodus and Daniel 10.

andreV duo "two men" - Luke also has two visionary persons at Jesus' resurrection, 24:4. Does he imply they are the same persons? If so, he is tying the trasfiguration to the resurrection. Why these two particular persons? Moses has been in the cloud before and of course, Elijah, due to his translation, is a living heavenly being. There is a tradition that Moses was also translated, given that the site of his tomb is unknown. So, they may represent living heavenly beings who originally possessed an earthly life; both fit persons to discuss Jesus' "exodus", or more particularly, two fit persons to witness to Jesus. The conservative view is that they represent the law and the prophets, now enshrined in Jesus' word - "listen to him". Luke gives us no hint that this is intended.

oiJ ofqenteV (oJraw) pas. part "appeared" - the ones having appeared. The participle is adjectival limiting the "two men."

doxh/ (a) "glorious splendor" - glory. That is, they are heavenly beings.

exodon (oV) "exodus" - departure. The word is commonly used of death, in the sense of the "dearly departed." Yet, it is more likely that Luke intends an allusion to the Exodus of Israel from Egypt and in so doing, ties Jesus' departure in Jerusalem to his death on the cross and thus the escape from sin and death of the new Israel in Christ.

plhroun (plhrow) pres. inf. "[he was about] to bring to fulfillment" - [he was about] to fulfill. The infinitive is complementary, completing the sense of the verb "was about to."

h\san bebarhmenoi (barew) perf. pas. part. "were very [sleepy]" - were having been weighed down [with sleep]. A periphrastic pluperfect construction, probably used to emphasize aspect - this was a long meeting.

diagrhgorhsanteV (diagrhgorew) part. "when they became fully awake" - having awakened fully. The participle is adverbial, probably temporal. Note the NRSV "since they had stayed awake" probably misses Luke's point. The disciples have not been part of the transfiguration up to this point; they were asleep. The experience, up to this point, is for Jesus. Only now do the disciples share in it, just as the heavenly visitors prepare to leave.

touV sunestwtaV (sunisthmi) perf. part. "standing" - the ones having stood. The participle is adjectival, limiting/describing the "two men."

en tw/ diacwrizesqai (diacwrizw) pas. inf. "As the men were leaving" - while they parted. This preposition with the articular infinitive usually forms a temporal clause. It is the parting vision that prompts Peter to want to preserve the moment with the building of "three shelters."

ei\nai (eimi) "to be [here]" - The infinitive is epexegetic, explaining something about the object "good"; "it is good [for us] that we be here."

skhnaV (h) "shelters" - tents, tabernacles. Quite possibly another allusion to Israel's wilderness wanderings and so further underlining the Exodus theme. The problem is, why not also build a tabernacle for Peter and his friends?

mh eidwV oJ legei "he did not know what he was saying" - not having known what he says. Mark tells us that it was Peter's fear that led to his desire to preserve the glory of the moment rather than allow the journey to continue toward suffering and death. It is also possible that Peter's mistake was in wanting to make three booths and in so doing, place Jesus on an equal footing with Moses and Elijah.

legontoV (legw) pres.part. "while [he was] speaking" - [and these things him] saying. The participle is adverbial, probably temporal, as NIV. The implication is that Peter's words hasten the end of the theophany.

epeskiazen (episkiazw) imperf. "enveloped [them]" - was overshadowing, covering. Whom did the cloud cover? Mark implies it was just the heavenly visitors and Jesus, therefore emphasizing the cloud as a divine transportation medium. In Luke the cloud seems to cover everyone, therefore emphasizing the divine presence. Note the allusion to the cloud covering the tabernacle in Exodus 40:35.

efobhqhsan (fobew) aor. pas. "they were afraid" - A proper response when confronted by a theophany. en tw eiselqein (eisercomai) aor. inf. "as they entered [the cloud]" - in to enter. As above, this construction forms a temporal clause, as NIV. "They were awestruck as they passed into the cloud", Moffatt.

legousa (legw) pres. part. "saying" - Attendant circumstance participle, redundant, expressing action accompanying the verb "came".

ouJtoV estin oJ uiJoV "this is my son" - Is a filial sense intended? Certainly a messianic sense is intended. See the words at Jesus' baptism, although there they are for Jesus' ears only.

oJ eklelegmenoV (eklegomai) "whom I have chosen" - the one having been chosen. The participle is adjectival. In the sense of appointed as messiah.

autou akouete "listen to him" - to him listen. This divine directive is surely the key teaching point of the episode.

euJreqh IhsouV monoV "Jesus was alone" - Jesus was found alone. A poignant description that offsets the previous moment of glory. The journey to Jerusalem continues, amid its dust and chaos.

esighsan (sigaw) "[the disciples] kept this to themselves" - were silent. Mark tells us that Jesus told them to be silent, while Luke tells us that they were silent, as if they didn't understand what had happened.

Luke Introduction

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