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Luke 9:28 [study!]

American Standard Version (ASV 1901) [2]
— 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.
King James Version (KJV 1769)
— 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.
New American Standard Bible (NASB ©1995)
— Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray.
Webster's Revision of the KJB (WEB 1833)
— And it came to pass, about eight days after these sayings, he took Peter, and John, and James, and went up upon a mountain to pray.
Darby's Translation (DBY 1890)
— 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.
Rotherham's Emphasized Bible (EBR 1902)
— And it came to pass, after these words, about eight days, taking with him Peter and John and James, he went up into the mountain to pray.
Young's Literal Translation (YLT 1898)
— 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,
Douay-Rheims Challoner Revision (DR 1750)
— And it came to pass, about eight days after these words, that he took Peter and James and John and went up into a mountain to pray.
Original King James Bible (AV 1611) [2]
— And it came to passe, about an eight dayes after these sayings, hee tooke Peter, and Iohn, and Iames, and went vp into a mountaine to pray:
John Etheridge Peshitta-Aramaic NT (1849)
— And it was after these words about eight days, that Jeshu took Shemun and Jakub and Juchanon, and went up into a mountain to pray.
James Murdock Peshitta-Aramaic NT (1852)
— And it was about eight days after these discourses, that Jesus took Simon and James and John, and went up a mountain to pray.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
And 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
it came to pass 1096
{1096} Prime
γίνομαι
ginomai
{ghin'-om-ahee}
A prolonged and middle form of a primary verb; to cause to be ('gen' -erate), that is, (reflexively) to become (come into being), used with great latitude (literally, figuratively, intensively, etc.).
z5633
<5633> Grammar
Tense - Second Aorist (See G5780)
Voice - Middle Deponent (See G5788)
Mood - Indicative (See G5791)
Count - 260
about 5616
{5616} Prime
ὡσεί
hosei
{ho-si'}
From G5613 and G1487; as if.
an eight 3638
{3638} Prime
ὀκτώ
okto
{ok-to'}
A primary numeral; 'eight'.
days 2250
{2250} Prime
ἡμέρα
hemera
{hay-mer'-ah}
Feminine (with G5610 implied) of a derivative of ἧμαι [[hemai]] (to sit; akin to the base of G1476) meaning tame, that is, gentle; day, that is, (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively a period (always defined more or less clearly by the context).
after 3326
{3326} Prime
μετά
meta
{met-ah'}
A primary preposition (often used adverbially); properly denoting accompaniment; 'amid' (local or causal); modified variously according to the case (genitive case association, or accusative case succession) with which it is joined; occupying an intermediate position between G0575 or G1537 and G1519 or G4314; less intimate than G1722, and less close than G4862).
these 5128
{5128} Prime
τούτους
toutous
{too'-tooce}
Accusative plural masculine of G3778; these (persons, as object of verb or preposition).
sayings, 3056
{3056} Prime
λόγος
logos
{log'-os}
From G3004; something said (including the thought); by implication a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension a computation; specifically (with the article in John) the Divine Expression (that is, Christ).
y2532
[2532] Standard
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
he x2532
(2532) Complement
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
took 3880
{3880} Prime
παραλαμβάνω
paralambano
{par-al-am-ban'-o}
From G3844 and G2983; to receive near, that is, associate with oneself (in any familiar or intimate act or relation); by analogy to assume an office; figuratively to learn.
z5631
<5631> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 889
Peter 4074
{4074} Prime
Πέτρος
Petros
{pet'-ros}
Apparently a primary word; a (piece of) rock (larger than G3037); as a name, Petrus, an apostle.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
John 2491
{2491} Prime
Ἰωάννης
Ioannes
{ee-o-an'-nace}
Of Hebrew origin [H3110]; Joannes (that is, Jochanan), the name of four Israelites.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
James, 2385
{2385} Prime
Ἰάκωβος
Iakobos
{ee-ak'-o-bos}
The same as G2384 Graecized; Jacobus, the name of three Israelites.
and went up 305
{0305} Prime
ἀναβαίνω
anabaino
{an-ab-ah'-ee-no}
From G0303 and the base of G0939; to go up (literally or figuratively).
z5627
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
into 1519
{1519} Prime
εἰς
eis
{ice}
A primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.
a mountain 3735
{3735} Prime
ὄρος
oros
{or'-os}
Probably from an obsolete word ὄρω [[oro]] (to rise or 'rear'; perhaps akin to G0142; compare G3733); a mountain (as lifting itself above the plain).
to pray. 4336
{4336} Prime
προσεύχομαι
proseuchomai
{pros-yoo'-khom-ahee}
From G4314 and G2172; to pray to God, that is, supplicate, worship.
z5664
<5664> Grammar
Tense - Aorist (See G5777)
Voice - Middle Deponent (See G5788)
Mood - Infinitive (See G5795)
Count - 37
Jamieson-Fausset-Brown Commentary

Luke 9:28

_ _ Luke 9:28-36. Jesus transfigured.

_ _ an eight days after these sayings — including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (Matthew 17:1; Mark 9:2) “after six days,” excluding these two days. As the “sayings” so definitely connected with the transfiguration scene are those announcing His death — at which Peter and all the Twelve were so startled and scandalized — so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven.

_ _ Peter, James, and John — partners before in secular business; now sole witnesses of the resurrection of Jairus’ daughter (Mark 5:37), the transfiguration, and the agony in the garden (Mark 14:33).

_ _ a mountain — not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake.

_ _ to pray — for the period He had now reached was a critical and anxious one. (See on Matthew 16:13). But who can adequately translate those “strong cryings and tears?” Methinks, as I steal by His side, I hear from Him these plaintive sounds, “Lord, who hath believed Our report? I am come unto Mine own and Mine own receive Me not; I am become a stranger unto My brethren, an alien to My mother’s children: Consider Mine enemies, for they are many, and they hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name.”

Matthew Henry's Commentary

Luke 9:28-36

_ _ We have here the narrative of Christ's transfiguration, which was designed for a specimen of that glory of his in which he will come to judge the world, of which he had lately been speaking, and, consequently, an encouragement to his disciples to suffer for him, and never to be ashamed of him. We had this account before in Matthew and Mark, and it is well worthy to be repeated to us, and reconsidered by us, for the confirmation of our faith in the Lord Jesus, as the brightness of his Father's glory and the light of the world, for the filling of our minds with high and honourable thoughts of him, notwithstanding his being clothed with a body, and giving us some idea of the glory which he entered into at his ascension, and in which he now appears within the veil, and for the raising and encouraging of our hopes and expectations concerning the glory reserved for all believers in the future state.

_ _ I. Here is one circumstance of the narrative that seems to differ from the other two evangelists that related it. They said that it was six days after the foregoing sayings; Luke says that it was about eight days after, that is, it was that day sevennight, six whole days intervening, and it was the eighth day. Some think that it was in the night that Christ was transfigured, because the disciples were sleepy, as in his agony, and in the night his appearance in splendour would be the more illustrious; if in the night, the computation of the time would be the more doubtful and uncertain; probably, in the night, between the seventh and eighth day, and so about eight days.

_ _ II. Here are divers circumstances added and explained, which are very material.

_ _ 1. We are here told that Christ had this honour put upon him when he was praying: He went up into a mountain to pray, as he frequently did (Luke 9:28), and as he prayed he was transfigured. When Christ humbled himself to pray, he was thus exalted. He knew before that this was designed for him at this time, and therefore seeks it by prayer. Christ himself must sue out the favours that were purposed for him, and promised to him: Ask of me, and I will give thee, Psalms 2:8. And thus he intended to put an honour upon the duty of prayer, and to recommend it to us. It is a transfiguring, transforming duty; if our hearts be elevated and enlarged in it, so as in it to behold the glory of the Lord, we shall be changed into the same image from glory to glory, 2 Corinthians 3:18. By prayer we fetch in the wisdom, grace, and joy, which make the face to shine.

_ _ 2. Luke does not use the word transfiguredmetamorphth (which Matthew and Mark used), perhaps because it had been used so much in the Pagan theology, but makes use of a phrase equivalent, to eidos tou prospou heteronthe fashion of his countenance was another thing from what it had been: his face shone far beyond what Moses's did when he came down from the mount; and his raiment was white and glistering: it was exastraptnbright like lightning (a word used only here), so that he seemed to be arrayed all with light, to cover himself with light as with a garment.

_ _ 3. It was said in Matthew and Mark that Moses and Elias appeared to them; here it is said that they appeared in glory, to teach us that saints departed are in glory, are in a glorious state; they shine in glory. He being in glory, they appeared with him in glory, as all the saints shall shortly do.

_ _ 4. We are here told what was the subject of the discourse between Christ and the two great prophets of the Old Testament: They spoke of his decease, which he should accomplish at Jerusalem. Elegon tn exodon autouhis exodus, his departure; that is, his death. (1.) The death of Christ is here called his exit, his going out, his leaving the world. Moses and Elias spoke of it to him under that notion, to reconcile him to it, and to make the foresight of it the more easy to his human nature. The death of the saints is their exodus, their departure out of the Egypt of this world, their release out of a house of bondage. Some think that the ascension of Christ is included here in his departure; for the departure of Israel out of Egypt was a departure in triumph, so was his when he went from earth to heaven. (2.) This departure of his he must accomplish; for thus it was determined, the matter was immutably fixed in the counsel of God, and could not be altered. (3.) He must accomplish it at Jerusalem, though his residence was mostly in Galilee; for his most spiteful enemies were at Jerusalem, and there the sanhedrim sat, that took upon them to judge of prophets. (4.) Moses and Elias spoke of this, to intimate that the sufferings of Christ, and his entrance into his glory, were what Moses and the prophets had spoken of; see Luke 24:26, Luke 24:27; 1 Peter 1:11. (5.) Our Lord Jesus, even in his transfiguration, was willing to enter into a discourse concerning his death and sufferings, to teach us that meditations on death, as it is our departure out of this world to another, are never unseasonable, but in a special manner seasonable when at any time we are advanced, lest we should be lifted up above measure. In our greatest glories on earth, let us remember that here we have no continuing city.

_ _ 5. We are here told, which we were not before, that the disciples were heavy with sleep, Luke 9:32. When the vision first began, Peter, and James, and John were drowsy, and inclined to sleep. Either it was late, or they were weary, or had been disturbed in their rest the night before; or perhaps a charming composing air, or some sweet and melodious sounds, which disposed them to soft and gentle slumbers, were a preface to the vision; or perhaps it was owing to a sinful carelessness: when Christ was at prayer with them, they did not regard his prayer as they should have done, and, to punish them for that, they were left to sleep on now, when he began to be transfigured, and so lost an opportunity of seeing how that work of wonder was wrought. These three were now asleep, when Christ was in his glory, as afterwards they were, when he was in his agony; see the weakness and frailty of human nature, even in the best, and what need they have of the grace of God. Nothing could be more affecting to these disciples, one would think, than the glories and the agonies of their Master, and both in the highest degree; and yet neither the one nor the other would serve to keep them awake. What need have we to pray to God for quickening grace, to make us not only alive, but lively! Yet that they might be competent witnesses of this sign from heaven, to those that demanded one, after awhile they recovered themselves, and became perfectly awake; and then they took an exact view of all those glories, so that they were able to give a particular account, as we find one of them does, of all that passed when they were with Christ in the holy mount, 2 Peter 1:18.

_ _ 6. It is here observed that it was when Moses and Elias were now about to depart that Peter said, Lord, it is good to be here, let us make three tabernacles. Thus we are often not sensible of the worth of our mercies till we are about to lose them; nor do we covet and court their continuance till they are upon the departure. Peter said this, not knowing what he said. Those know not what they say that talk of making tabernacles on earth for glorified saints in heaven, who have better mansions in the temple there, and long to return to them.

_ _ 7. It is here added, concerning the cloud that overshadowed them, that they feared as they entered into the cloud. This cloud was a token of God's more peculiar presence. It was in a cloud that God of old took possession of the tabernacle and temple, and, when the cloud covered the tabernacle, Moses was not able to enter (Exodus 40:34, Exodus 40:35), and, when it filled the temple, the priests could not stand to minister by reason of it, 2 Chronicles 5:14. Such a cloud was this, and then no wonder that the disciples were afraid to enter into it. But never let any be afraid to enter into a cloud with Jesus Christ; for he will be sure to bring them safely through it.

_ _ 8. The voice which came from heaven is here, and in Mark, related not so fully as in Matthew: This is my beloved Son, hear him: though those words, in whom I am well pleased, which we have both in Matthew and Peter, are not expressed, they are implied in that, This is my beloved Son; for whom he loves, and in whom he is well pleased, come all to one; we are accepted in the Beloved.

_ _ Lastly, The apostles are here said to have kept this vision private. They told no man in those days, reserving the discovery of it for another opportunity, when the evidences of Christ's being the Son of God were completed in the pouring out of the Spirit, and that doctrine was to be published to all the world. As there is a time to speak, so there is a time to keep silence. Every thing is beautiful and useful in its season.

John Wesley's Explanatory Notes
Geneva Bible Translation Notes

Luke 9:28

(6) 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.

(6) So that his disciples do not stumble at his debasing himself in his flesh, he teaches them that it is voluntary, showing in addition for a moment the brightness of his glory.

Cross-Reference Topical ResearchStrong's Concordance
about:

Matthew 17:1-13 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, ... Then the disciples understood that he spake unto them of John the Baptist.
Mark 9:2-13 And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. ... But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.

sayings:
or, things

he:

Luke 8:51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.
Matthew 26:37-39 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. ... And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt].
Mark 14:33-36 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; ... And he said, Abba, Father, all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.
2 Corinthians 13:1 This [is] the third [time] I am coming to you. In the mouth of two or three witnesses shall every word be established.

into:

Luke 9:18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
Luke 6:12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
Psalms 109:4 For my love they are my adversaries: but I [give myself unto] prayer.
Mark 1:35 And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.
Mark 6:46 And when he had sent them away, he departed into a mountain to pray.
Hebrews 5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
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Chain-Reference Bible Search

Ps 109:4. Mt 17:1; 26:37. Mk 1:35; 6:46; 9:2; 14:33. Lk 6:12; 8:51; 9:18. 2Co 13:1. He 5:7.

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