Lukas 9:28-29
Konteks9:28 Now 1 about eight days 2 after these sayings, Jesus 3 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 4 he was praying, 5 the appearance of his face was transformed, 6 and his clothes became very bright, a brilliant white. 7
Lukas 9:34-42
Konteks9:34 As 8 he was saying this, a cloud 9 came 10 and overshadowed 11 them, and they were afraid as they entered the cloud. 9:35 Then 12 a voice came from the cloud, saying, “This is my Son, my Chosen One. 13 Listen to him!” 14 9:36 After 15 the voice had spoken, Jesus was found alone. So 16 they kept silent and told no one 17 at that time 18 anything of what they had seen.
9:37 Now on 19 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 20 a man from the crowd cried out, 21 “Teacher, I beg you to look at 22 my son – he is my only child! 9:39 A 23 spirit seizes him, and he suddenly screams; 24 it throws him into convulsions 25 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 26 him severely. 9:40 I 27 begged 28 your disciples to cast it out, but 29 they could not do so.” 30 9:41 Jesus answered, 31 “You 32 unbelieving 33 and perverse generation! How much longer 34 must I be with you and endure 35 you? 36 Bring your son here.” 9:42 As 37 the boy 38 was approaching, the demon threw him to the ground 39 and shook him with convulsions. 40 But Jesus rebuked 41 the unclean 42 spirit, healed the boy, and gave him back to his father.
[9:28] 1 tn Grk “Now it happened that about.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:28] 2 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.
[9:28] 3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 4 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 5 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 6 tn Or “the appearance of his face became different.”
[9:29] sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[9:29] 7 tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).
[9:34] 8 tn Here δέ (de) has not been translated.
[9:34] 9 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:35] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 13 tc Most
[9:35] tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.
[9:35] sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
[9:35] 14 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[9:36] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 16 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 17 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
[9:36] 18 tn Grk “in those days.”
[9:37] 19 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:38] 20 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:38] 21 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[9:38] 22 tn This verb means “to have regard for”; see Luke 1:48.
[9:39] 23 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:39] 24 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
[9:39] 25 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
[9:39] 26 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
[9:40] 27 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
[9:40] 28 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
[9:40] 29 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:40] 30 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:41] 31 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
[9:41] 32 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:41] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[9:41] 35 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 36 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:42] 37 tn Here δέ (de) has not been translated.
[9:42] 38 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
[9:42] 39 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
[9:42] 40 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
[9:42] 41 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:42] 42 sn This is a reference to an evil spirit. See Luke 4:33.
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