Luke

9:28-36

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

6. The children of the Messiah, 9:1-50

iv] The transfiguration

Some eight days after Peter's confession, Jesus takes Peter, James and John up to a high and lonely place for prayer. In the presence of the disciples, Jesus is transfigured - he radiates glory. In this glorious state, Moses and Elijah join him, and to top it off, God speaks.

In dawning of the messianic age of the kingdom, a disciple must carefully heed Jesus' words; "Listen to him."

i] Context: See 9:1-9. The Transfiguration is the fourth episode of The dawning of the kingdom in the children of the messiah, 9:1-50, a section which reveals something of the disciple's part in the inauguration / realisation of Messiah's kingdom. 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. The section closes with the healing of the epileptic boy and Jesus' teaching on the meaning of greatness. Then serves to conclude Jesus' Galilean mission, 9:50.

ii] Structure: The transfiguration:

iii] Interpretation:

iv] Synoptics:

v] Exposition: A simple exposition of this passage may be found in the linked pew-level Sermon Notes.

The transfiguration, v28-36. i] Setting, v28: As noted in "Synoptics" above, Mark tells us that the transfiguration is six days after the events at Caesarea Philippi, while Luke says it is eight days later. This is likely to be a source issue, but it is possibly symbolic. As with many resurrection appearances, 24:1, 13, 33, eight days symbolises entrance into a new age, a new creation following the seventh day of God's rest.

egeneto de "-" - but/and it happened, it came about. Transitional, common introductory phrase often not translated in English; See egeneto, 1:8.

wJsei "about [eight days]" - about [the extent of eight days]. This comparative particle with numbers expresses approximation, "about". The nominative case for hJmerai oktw, "eight days", is rare, given that an accusative would be expected to express an extension of time. Mark has six days, possibly alluding to Exodus 24:16, the period of preparation before God spoke from the cloud.

meta + gen. "after" - after [these words]. Temporal use of the preposition. Luke is tying this episode to Jesus' words on cross-bearing discipleship, "after these sayings", NRSV.

paralabwn (paralambanw) aor. part. "he took" - [and] having taken [peter and john and james]. Attendant circumstance participle expressing action accompanying the main verb "he went up."

proseuxasqai (proseucomai) inf. "to pray" - [he went up into the mountain] to pray. The infinitive is adverbial, expressing purpose; "in order to pray". Luke tends to focus on what Jesus is doing. Mark does not refer to Jesus' intention to pray.

ii] The transfiguration, v29-31: Jesus' glowing face and clothes serve as an allusion to Daniel's visions, as well as the theophany on Mount Sinai. Two witnesses confirm the truth of the event, as on the day of resurrection, 24:4; what more trustworthy witnesses are there than Moses and Elijah? Jesus and his witnesses then discuss his departure (exodon, "exodus") at Jerusalem. Again, this is a highly symbolic reference to Israel's Exodus and implies that Jesus, through his death and resurrection, is soon to deliver God's children from their bondage of sin and death, and usher them into the glory of the new age of the coming kingdom.

kai egeneto "-" - and it happened. Transitional; See egeneto, 1:8.

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

tou proswpou (on) gen. "of [his] face" - [the outward appearance, form, aspect] of the face [of him was, became another = different]. The genitive is adjectival, verbal, subjective, or possibly better, attributed, "his facial appearance changed"; "while he was praying, his face changed", CEV.

exastraptwn (exastraptw) pres. part. "as a flash of lightening" - [and the cloths of him were, became white, shining] flashing, dazzling. The participle is adjectival, attributive, limiting by describing "white"; "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. As already indicated, this, and other motifs in the episode, most likely allude to the Exodus and Daniel 10.

idou "-" - [and] behold. An interjection serving to underline the importance of what follows.

andreV duo "two men" - two men, [moses and elijah]. 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 transfiguration 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. In the gospel tradition they are viewed as fit persons to discuss Jesus' "exodus", or more particularly, two fit persons to testify to it. 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. In fact, if Luke is implying anything, he views both as representatives of the prophets.

ofqenteV (oJraw) aor. pas. part. "appeared" - [who] having appeared. Attendant circumstance participle expressing action accompanying the verb "were speaking", but adverbial, temporal, is possible, "who, on appearing in glory ...." Note that the NIV has done some rearranging of v30-31. The Gk. is as follows: v30, "And behold, two men were holding a conversation with with him (Jesus), they being Moses and Elijah, v31, who appeared in glorious form and spoke about his (Jesus') exodus ....."

en + dat. "in" - in [glory]. The preposition here is adverbial, modal, expressing the manner of their appearing. The manner of their appearing indicates that they are heavenly beings.

autw/ dat. pro. "Jesus" - [were speaking with, conversing with] him. Dative of direct object after a sun prefix verb / association.

exodon (oV) "departure" - [they were speaking = discussing] the exodus [of him]. Accusative object of the verb "to speak". 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. "to bring to fulfilment" - [which he was about] to fulfil. The infinitive is complementary, completing the sense of the verb "was about to." "They talked with Jesus about the way in which his life was destined to end in Jerusalem", Barclay.

en + dat. "at [Jerusalem]" - in [jerusalem]. Local, expressing space / place.

iii] Peter's suggestion, v32-33: The disciples gain a glimpse of the glory of the new age as Jesus is transfigured before their very eyes. The new age of the coming kingdom is often described as glorious. This glory is witnessed in Jesus' resurrection, 24:26, 1Pet.1:21, and is promised for the parousia, the day of Christ's return, 9:26, Rom.8:18f. It is likely that there is nothing improper in Peter wanting to mark this glorious moment by building a "booth" - a temporary shelter, to celebrate the Feast of Tabernacles. God was present with his people during their wilderness wanderings, and in the yearly feast of "booths", the people of Israel commemorate this presence and look toward the end-time when God would again be present with his people. In Jesus' radiance, the disciples witness this divine presence. If Peter's response is somewhat "thoughtless", it probably relates to him wanting to build three "booths". The divine presence is in Jesus, not in the two witnesses.

oiJ "-" [but/and peter and] the ones [with him]. The article serves as a nominalizer turning the prepositional phrase "with him" into substantive, which, with "Peter", stands as the nominative subject of the verb to-be h\san.

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

uJpnw/ (oV) dat. "sleepy" - with sleep. Instrumental dative, expressing means, "by sleep"; "were overcome with sleep", Barclay.

diagrhgorhsanteV (diagrhgorew) part. "when they became fully awake" - [but/and] having awakened fully. The participle is adverbial, probably temporal. The NRSV causal, "since they had stayed awake", probably misses Luke's point, although Nolland opts for this sense. 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 with" - [they saw the glory of him and the two men] the ones having stood with. The participle is adjectival, attributive, limiting by describing the "two men"; "the two men who were standing with him."

autw/ dat. pro. "him" - him. Dative of direct object after the sun prefix verb "to stand with."

kai egeneto (ginomai) aor. "-" - and it happened, became, came about. Transitional.

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

apo + gen. "-" - from [him]. Expressing separation; "away from."

ei\nai (eimi) pres. inf. "to be [here]" - [peter said to jesus, it is good us] to be [here]. The infinitive verb to-be forms an infinitival phrase, subject of the verb to-be estin, "to be here is good for us; "It is wonderful for us to be here", Phillips.

poihswmen (poiew) aor. subj. "Let us put up" - let us make. Hortatory subjunctive.

skhnaV (h) "shelters" - [three] tents, tabernacles. Accusative direct object of the verb "to make." An obvious allusion to Israel's wilderness wanderings and so further underlining the Exodus theme.

soi dat. pro. "[one] for you" - [one] to = for you, [one to = for moses and one to = for elijah]. Dative of interest, advantage.

mh eidwV (oida) perf. part. "he did not know" - not having known [what he says]. The participle is adverbial, probably concessive, "although he didn't know what he was saying", although Mark uses gar, "for", so possibly causal. Mark tells us that it was Peter's fear that led to his desire to preserve the glory of the moment. Was he afraid to allow the journey to continue toward suffering and death? "Hardly knowing what he was saying", Torrey; "he did not really know what he was saying", Barclay; "he blurted this out without thinking", Peterson.

iv] The heavenly endorsement, v34-35: The cloud of God's Shekinah glory confirms the divine presence and further relates the incident to Daniel's vision and the Mount Sinai theophany. Then, a divine word corrects Peter's mistake. Jesus is not to be compared with Moses and Elijah. Jesus is the divine "Son", the "chosen" one, the "elect" one, and therefore, the disciples should "listen to him." The divine word declares Jesus as the royal Son of God, the messianic servant and the eschatological prophet like Moses, Deut.18:15. It is Jesus the disciples must hear - "The law and the prophets were proclaimed until John, since that time the good news of the kingdom of God is being preached", 16:16.

legontoV (legw) gen. pres. part. "while [he was] speaking" - [but/and him] saying [these things]. This genitive participle with its genitive subject "him" forms as a genitive absolute construction, temporal, as NIV. The implication is that Peter's words hasten the end of the theophany.

epeskiazen (episkiazw) imperf. "enveloped [them]" - [a cloud came and] was overshadowing, covering [them]. The use of an imperfect verb here may indicate inceptive action, "a cloud began to envelop them." Whom did the cloud cover? Mark implies it was just the heavenly visitors and Jesus, therefore emphasising the cloud as a divine transportation medium. In Luke the cloud seems to cover everyone, therefore emphasising the divine presence. Note the allusion to the cloud covering the tabernacle in Exodus 40:35.

efobhqhsan (fobew) aor. pas. "they were afraid" - [but/and] they were afraid. A proper response when confronted by a theophany.

en tw eiselqein (eisercomai) aor. inf. "as they entered" - in the to enter. Temporal construction, as v33 above. "They were awestruck as they passed into the cloud", Moffatt.

eiV + acc. "[the cloud]" - into [the cloud]. Spatial, expressing direction of action and arrival at.

ek + gen. "from" - [and a voice came] from [the cloud]. Expressing source / origin; "out of, from."

legousa (legw) pres. part. "saying" - saying. The participle is adjectival, attributive, limiting "a voice"; "Then a voice came out of the cloud that said ...", Berkeley. Then again, it could be classified as attendant circumstance, expressing action accompanying the verb "to become", "came ..... and said"; redundant, but at the same time introducing direct speech; "A voice came from the cloud, 'This is my Son .....", Moffatt.

mou gen. pro. " my" - [this is the son] of me. The genitive is adjectival, relational, but 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) perf. mid. part. "whom I have chosen" - the one having been chosen. The participle serves as a substantive standing in apposition to "Son". In the sense of appointed as messiah.

akouete pres. imp. "listen to" - hear, heed, obey. The divine directive, "lend your ear to him", is surely the key teaching point of this episode.

autou gen. pro. "him" - him. Genitive of direct object, emphatic by position, although possibly just in alignment with Deuteronomy 18:15.

v] The disciples' response, v36: All this is a bit too much for the disciples and so they decide to remain quiet.

en tw/ genesqai (ginomai) aor. mid. inf. "when [the voice] had spoken" - [and] in the to become, happen [the voice]. temporal construction, as v33, 34, above; "After the voice had happened, they found Jesus was alone."

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

esighsan (sigaw) aor. "kept this to themselves" - [and] they 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.

oudeni dat. "anyone" - [and reported] to no one. Dative of indirect object. Jesus' instruction to the disciples in Mark's gospel is that they tell no one what they had seen until "the Son of Man is raised from the dead." "The transfiguration is an event to reflect on, not an event to be paraded in public proclamation", Bock.

en + dat. "at" - in [those days]. Temporal use of the preposition. Not telling anyone was for that time, not Luke's time, nor today.

w|n gen. pro. "what" - of what [they have seen]. Introducing a relative clause serving as a partitive modifier limiting the substantive adjective ouden, "nothing"; "nothing of what they had seen." "They told no one anything about what they had seen", Cassirer.

Luke Introduction

Exposition

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Exegetical Commentaries

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