KJV: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.
YLT: who having appeared in glory, spake of his outgoing that he was about to fulfil in Jerusalem,
Darby: who, appearing in glory, spoke of his departure which he was about to accomplish in Jerusalem.
ASV: who appeared in glory, and spake of his decease which he was about to accomplish at Jerusalem.
οἳ | Those |
Parse: Personal / Relative Pronoun, Nominative Masculine Plural Root: ὅς Sense: who, which, what, that. |
|
ὀφθέντες | having appeared |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: εἶδον Sense: to see with the eyes. |
|
δόξῃ | glory |
Parse: Noun, Dative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
|
ἔλεγον | were speaking of |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
|
ἔξοδον | going out |
Parse: Noun, Accusative Feminine Singular Root: ἔξοδος Sense: exit i. |
|
αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
ἤμελλεν | He was about |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: μέλλω Sense: to be about. |
|
πληροῦν | to accomplish |
Parse: Verb, Present Infinitive Active Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
|
Ἰερουσαλήμ | Jerusalem |
Parse: Noun, Dative Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
Greek Commentary for Luke 9:31
Imperfect active, were talking with him. [source]
First aorist passive participle of οραω horaō This item peculiar to Luke. Compare Luke 9:26.Spake of his decease (ελεγον την εχοδον elegon tēn exodon). Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23).To accomplish To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God‘s people into the Promised Land on high. See notes on Mark and note on Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all. [source]
Imperfect active, were talking about his εχοδυς exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος thanatos) in the N.T. are εκβασις ekbasis going out as departure (Hebrews 13:7), απιχις aphixis departing (Acts 20:29), αναλυσις analusis loosening anchor (2 Timothy 4:6) and αναλυσαι analusai (Philemon 1:23). [source]
To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God‘s people into the Promised Land on high. See notes on Mark and note on Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all. [source]
Imperfect, were speaking. [source]
The Rev. retains the word of the A. V., though it has, to modern ears, a somewhat formal sound. No word, however, could more accurately represent the original, which is compounded of ἐξ , out of, and ὁδός , a journeying; and thus corresponds to the Latin decessus, a going away, whence the word decease. The Greek word is familiar to us as exodus, applied principally to the migration of the Hebrews from Egypt, and thus used at Hebrews 11:22, departing. In the mouth of Christ it covers the ideas both of death and ascension. Peter uses it of his own death (2 Peter 1:15, where see note). [source]
Better, as Rev., was about to accomplish. “Accomplish,” or “fulfilis very significant with reference to Christ's death. Moses and Joshua had begun an exodus from Egypt, but had not accomplished the going out of God's people from this present world. See Hebrews 3:18; Hebrews 4:8. [source]
Reverse Greek Commentary Search for Luke 9:31
Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle συνλαλουντες sunlalountes is plural agreeing with both. “Sufficient objectivity is guaranteed by the vision being enjoyed by all three” (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Luke 9:31), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah. [source]
Luke‘s common idiom εν en with the articular infinitive, “in the being fulfilled as to the days.” This common compound occurs in the N.T. only here and Luke 8:23; Acts 2:1. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Luke 9:22, Luke 9:27, Luke 9:31). [source]
Literally, “of his taking up.” It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω analambanō (the verb used of the Ascension, Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John‘s Gospel (John 17:5) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (Luke 9:31) and later in Luke 12:49.He steadfastly set his face (αυτος το προσωπον εστηρισεν autos to prosōpon estērisen). Note emphatic αυτος autos he himself, with fixedness of purpose in the face of difficulty and danger. This look on Christ‘s face as he went to his doom is noted later in Mark 10:32. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω stērizō (from στηριγχ stērigx a support), to set fast, to fix.To go to Jerusalem Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
Not the absolute glory of the Eternal Word, which could belong only to His pre-existent state, and to the conditions subsequent to his exaltation; but His glory revealed under human limitations both in Himself and in those who beheld Him. The reference is again to the Old Testament manifestations of the divine glory, in the wilderness (Exodus 16:10; Exodus 24:16, etc.); in the temple (1 Kings 8:11); to the prophets (Isaiah 6:3; Ezekiel 1:28). The divine glory flashed out in Christ from time to time, in His transfiguration (Luke 9:31; compare 2 Peter 1:16, 2 Peter 1:17) and His miracles (John 2:11; John 11:4, John 11:40), but appeared also in His perfect life and character, in His fulfillment of the absolute idea of manhood. [source]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER- -DIVIDER- The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER- -DIVIDER- Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER- -DIVIDER- In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER- -DIVIDER- [source]
Ἔξοδος only here, Luke 9:31(note) and 2 Peter 1:15(note). Ὁι υἱοὶ Ἰσραὴλ is one of several phrases in N.T. denoting the chosen people. There are also house ( οἶκος ) and people ( λαὸς ) of Israel, and Israel of God, and Israel according to the flesh. [source]
Present active participle of τελευταω teleutaō to finish or close (Matthew 2:19), “finishing his life.” Of the departure Late compound for way out, exit as here, metaphorically of death as here (Luke 9:31; 2 Peter 1:15). Concerning his bones Uncontracted form as in Matthew 23:27. [source]
For εχοδος exodos meaning death see Luke 9:31, and for departure from Egypt (way out, εχ οδος exεχειν υμας hodos) see Hebrews 11:22, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the “exodus” of Jesus from earth. [source]
As need arises, old adverb, here alone in N.T.After my decease (μετα την εμην εχοδον meta tēn emēn exodon). For εχοδος exodos meaning death see Luke 9:31, and for departure from Egypt (way out, εχ οδος exεχειν υμας hodos) see Hebrews 11:22, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the “exodus” of Jesus from earth.That ye may be able Literally, “that ye may have it,” the same idiom with σπουδασω echō and the infinitive in Mark 14:8; Matthew 18:25. It is the object-infinitive after την τουτων μνημην ποιεισται spoudasō (I will give diligence, for which see 2 Peter 1:10).To call these things to remembrance (ποιεω tēn toutōn mnēmēn poieisthai). Present middle infinitive of Μνημη poieō (as in 2 Peter 1:10). μναομαι Mnēmē is an old word (from μνειαν ποιουμαι mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]