KJV: And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
YLT: And it came to pass, after these words, as it were eight days, that having taken Peter, and John, and James, he went up to the mountain to pray,
Darby: And it came to pass after these words, about eight days, that taking Peter and John and James he went up into a mountain to pray.
ASV: And it came to pass about eight days after these sayings, that he took with him Peter and John and James, and went up into the mountain to pray.
| Ἐγένετο | It came to pass |
|
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
|
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| μετὰ | after |
|
Parse: Preposition Root: μετά Sense: with, after, behind. |
|
| λόγους | sayings |
|
Parse: Noun, Accusative Masculine Plural Root: λόγος Sense: of speech. |
|
| τούτους | these |
|
Parse: Demonstrative Pronoun, Accusative Masculine Plural Root: οὗτος Sense: this. |
|
| ὡσεὶ | about |
|
Parse: Adverb Root: ὡσεί Sense: as it were, (had been), as though, as, like as, like. |
|
| ἡμέραι | days |
|
Parse: Noun, Nominative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
|
| ὀκτὼ | eight |
|
Parse: Adjective, Nominative Feminine Plural Root: ὀκτώ Sense: eight. |
|
| παραλαβὼν | having taken |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: παραλαμβάνω Sense: to take to, to take with one’s self, to join to one’s self. |
|
| Πέτρον | Peter |
|
Parse: Noun, Accusative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
|
| Ἰωάννην | John |
|
Parse: Noun, Accusative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
|
| Ἰάκωβον | James |
|
Parse: Noun, Accusative Masculine Singular Root: Ἰάκωβος Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2. |
|
| ἀνέβη | He went up |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναβαίνω Sense: ascend. |
|
| ὄρος | mountain |
|
Parse: Noun, Accusative Neuter Singular Root: ὄρος Sense: a mountain. |
|
| προσεύξασθαι | to pray |
|
Parse: Verb, Aorist Infinitive Middle Root: προσεύχομαι Sense: to offer prayers, to pray. |
|
Greek Commentary for Luke 9:28
A nominativus pendens without connexion or construction. Mark 9:2 (Matthew 17:1) has “after six days” which agrees with the general statement. [source]
Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mark 8:27; Matthew 16:13). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration.To pray (προσευχασται proseuxasthai). Peculiar to Luke who so often mentions Christ‘s habit of prayer (cf. Luke 3:21). See also Luke 9:29 “as he was praying” (εν τωι προσευχεσται en tōi proseuchesthai one of Luke‘s favourite idioms).His countenance was altered Literally, “the appearance of his face became different.” Matthew 17:2 says that “his face did shine as the sun.” Luke does not use the word “transfigured” Literally, And his raiment white radiant. There is no and between “white” and “dazzling.” The participle εχαστραπτων exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
Peculiar to Luke who so often mentions Christ‘s habit of prayer (cf. Luke 3:21). See also Luke 9:29 “as he was praying” (εν τωι προσευχεσται en tōi proseuchesthai one of Luke‘s favourite idioms). [source]
Literally, “the appearance of his face became different.” Matthew 17:2 says that “his face did shine as the sun.” Luke does not use the word “transfigured” Literally, And his raiment white radiant. There is no and between “white” and “dazzling.” The participle εχαστραπτων exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
. There is no and between “white” and “dazzling.” The participle εχαστραπτων exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
between “white” and “dazzling.” The participle εχαστραπτων exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
Rev., the mountain. The tradition that this mountain was Tabor is generally abandoned, and Mount Hermon is commonly supposed to have been the scene of the transfiguration. “Hermon, which is indeed the centre of all the Promised Land, from the entering in of Hamath unto the river of Egypt; the mount of fruitfulness, from which the springs of Jordan descended to the valleys of Israel. Along its mighty forest-avenues, until the grass grew fair with the mountain lilies, his feet dashed in the dew of Hermon, he must have gone to pray his first recorded prayer about death, and from the steep of it, before he knelt, could see to the south all the dwelling-place of the people that had sat in darkness, and seen the great light - the land of Zabulon and of Naphtali, Galilee of the nations; could see, even with his human sight, the gleam of that lake by Capernaum and Chorazin, and many a place loved by him and vainly ministered to, whose house was now left unto them desolate; and, chief of all, far in the utmost blue, the hills above Nazareth, sloping down to his old home: hills on which the stones yet lay loose that had been taken up to cast at him, when he left them forever” (Ruskin, “Modern Painters,” iv., 374). [source]
Peculiar to Luke. [source]
Reverse Greek Commentary Search for Luke 9:28
The preposition παρά (with, by the side of )implies taketh along with himself, or conducteth. It is the same word which all three evangelists use of our Lord's taking his chosen apostles to the Mount of Transfiguration (Matthew 17:1; Mark 9:9; Luke 9:28). [source]
This could be on the sixth day, but as Luke (Luke 9:28) puts it “about eight days” one naturally thinks of a week as the probable time, though it is not important. [source]
Alone. This word only in Mark. See notes on Matthew 17:1-8 for discussion of the Transfiguration. Luke 9:28 adds “to pray” as the motive of Jesus in taking Peter, James, and John into the high mountain. [source]
First aorist active participle of επαιρω epairō old and common verb with οπταλμους ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα hina and the first aorist active subjunctive. [source]