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Luke9:28–36

The Transfiguration

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Luke 9:28–36 — The Transfiguration. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

28

About eight days after Jesus had said these things, He took with Him Peter, John, and James, and went up on a mountain to pray.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Egeneto hōsei oktō hēmerai meta tous logous toutous kai paralabōn Petron kai Iōannēn kai Iakōbon anebē eis to oros proseuxasthai

Word by word21 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ἘγένετοEgenetoG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ginomai: to come to be (aorist middle) The Septuagintal narrative formula “and it came to pass,” which Luke uses to open solemn scenes; here followed loosely by the time phrase.
ὡσεὶhōseiAboutG5616
√ ὡσεί — as ifAdverb
ὀκτὼoktōeightG3638
√ ὀκτώ — "eight"AdjectiveNominative Feminine Plural
ἡμέραιhēmeraidaysG2250
√ ἡμέρα — day, iNounNominative Feminine Plural
μετὰmetaafterG3326
√ μετά — properly, denoting accompanimentPreposition
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
λόγουςlogous[Jesus] had saidG3056
√ λόγος — something said (including the thought)NounAccusative Masculine Plural
logos: word, saying The plural “these words” points back to 9:22 to 27. The vision is God's answer, in sight, to what Jesus had just said in speech about suffering and glory.
τούτουςtoutousthese thingsG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Masculine Plural
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
παραλαβὼνparalabōnHe took with [Him]G3880
√ παραλαμβάνω — to receive near, iVerbAorist Participle ActiveNominative Masculine Singular
paralambanō: to take alongside (aorist participle) To receive or take someone near oneself. The same three are singled out at the raising of Jairus's daughter (8:51), as Gill and JFB note, and Mark 14:33 has them taken along again in Gethsemane.
ΠέτρονPetronPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounAccusative Masculine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸωάννηνIōannēnJohnG2491
√ Ἰωάννης — Joannes (iNounAccusative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸάκωβονIakōbonJamesG2385
√ Ἰάκωβος — Jacobus, the name of three IsraelitesNounAccusative Masculine Singular
ἀνέβηanebē[and] went upG305
√ ἀναβαίνω — to go up (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
anabainō: to go up The ordinary verb of ascent. Set beside the cloud, voice and Moses that follow, the climb reads against Moses' ascent of Sinai (Exodus 24:15 to 18); ⚙ that resonance is thematic, not lexical.
εἰςeisonG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ὄροςorosa mountainG3735
√ ὄρος — perhaps akin to G142 (αἴρω)NounAccusative Neuter Singular
oros: mountain Articular: “the mountain.” Luke never names it; Hermon (Cambridge, Pulpit) versus Tabor (later tradition) remains a scholarly inference.
προσεύξασθαιproseuxasthaito prayG4336
√ προσεύχομαι — to pray to God, iVerbAorist Infinitive Middle
proseuchomai: to pray (aorist infinitive middle) Purpose infinitive. Luke repeatedly sets Jesus' decisive moments in prayer (3:21, 6:12, 9:18); Ellicott lists the same pattern at 9:29.
29

And as He was praying, the appearance of His face changed, and His clothes became radiantly white.

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Greek — tap a word ↓

kai egeneto en auton tō proseuchesthai to eidos tou autou prosōpou heteron kai autou ho himatismos exastraptōn leukos

Word by word18 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐγένετοegenetoasG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτὸνautonHeG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
προσεύχεσθαιproseuchesthaiwas prayingG4336
√ προσεύχομαι — to pray to God, iVerbPresent Infinitive Middle or Passive
proseuchomai: to pray (present infinitive) Present aspect: the prayer is in progress when the glory breaks out. Maclaren builds his whole sermon on Luke alone linking the radiance to the prayer.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
εἶδοςeidosappearanceG1491
√ εἶδος — a view, iNounNominative Neuter Singular
eidos: form, appearance Rare (5 verses). At Luke 3:22 the Spirit comes in bodily eidos and the Father's voice speaks; here the Son's own eidos changes and the voice will speak again (v. 35). Luke frames both scenes with seen form plus heard voice.
τοῦtouofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
προσώπουprosōpoufaceG4383
√ πρόσωπον — the front (as being towards view), iNounGenitive Neuter Singular
ἕτερονheteronchangedG2087
√ ἕτερος — (an-, the) other or differentAdjectiveNominative Neuter Singular
heteros: other, different Luke's plain adjective in place of the verb “transfigured.” It states the fact of difference without naming the mechanism; Cambridge calls the question whether the light came from within or by reflection “irreverent and idle.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἱματισμὸςhimatismosclothesG2441
√ ἱματισμός — clothingNounNominative Masculine Singular
himatismos: clothing, apparel A rare word (5 verses). The same noun reappears at John 19:24, where soldiers cast lots for His clothing: the garments that flashed with glory on the mountain are gambled for at the cross.
ἐξαστράπτωνexastraptōnbecame radiantlyG1823
√ ἐξαστράπτω — to lighten forth, iVerbPresent Participle ActiveNominative Masculine Singular
exastraptō: to flash forth like lightning Present participle of continuous shining. Luke's own word for the scene (Matthew and Mark use other terms). JFB: the light “shone not upon Him from without, but out of Him from within.”
λευκὸςleukoswhiteG3022
√ λευκός — whiteAdjectiveNominative Masculine Singular
leukos: white The color of heavenly beings in the Gospels and Revelation; here it describes the clothes caught up in the radiance.
30

Suddenly two men, Moses and Elijah, began talking with Jesus.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai idou dyo andres hoitines ēsan Mōusēs kai Ēlias synelaloun autō

Word by word11 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδοὺidouSuddenlyG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
idou: behold Attention marker; Luke uses it to open a vision.
δύοdyotwoG1417
√ δύο — "two"AdjectiveNominative Masculine Plural
ἄνδρεςandresmenG435
√ ἀνήρ — a man (properly as an individual male)NounNominative Masculine Plural
anēr: man Two men as heavenly witnesses: the pattern recurs at Luke 24:4 and Acts 1:10, framing death, resurrection and ascension.
οἵτινεςhoitinesG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Masculine Plural
ἦσανēsanG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Plural
ΜωϋσῆςMōusēsMosesG3475
√ Μωσεύς — Moseus, Moses, or Mouses (iNounNominative Masculine Singular
Mōseus: Moses The lawgiver who saw God's glory on the mountain (Exodus 33 to 34), whose burial God Himself saw to (Deuteronomy 34:6, cited by Cambridge), and who promised a prophet like himself (Deuteronomy 18:15).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἨλίαςĒliasElijahG2243
√ Ἡλίας — Helias (iNounNominative Masculine Singular
Hēlias: Elijah The prophet taken up alive (2 Kings 2:11) and promised as forerunner (Malachi 4:5). With Moses he represents, in JFB's words, “the whole testimony of the Old Testament.”
συνελάλουνsynelalounbegan talking withG4814
√ συλλαλέω — to talk together, iVerbImperfect Indicative Active3rd Person Plural
syllaleō: to talk together Rare (6 verses), and shared with the parallels Matthew 17:3 and Mark 9:4. Imperfect: an ongoing conversation, the content of which only Luke records (v. 31).
αὐτῷautō[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
31

They appeared in glory and spoke about His departure, which He was about to accomplish at Jerusalem.

Berean Standard Bible · CC0

Greek — tap a word ↓

hoi ophthentes en doxē elegon autou tēn exodon hēn ēmellen plēroun en Ierousalēm

Word by word13 · parsed
οἳhoi[They]G3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Masculine Plural
ὀφθέντεςophthentesappearedG3708
√ ὁράω — by extension, to attend toVerbAorist Participle PassiveNominative Masculine Plural
horaō: to see (aorist passive) “Were seen”: the language of God-given appearance. The two are visible only because they are shown.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
δόξῃdoxēgloryG1391
√ δόξα — glory (as very apparent), in a wide application (literal or figurative, objective or subjective)NounDative Feminine Singular
doxa: glory Moses and Elijah share the light; in v. 32 the disciples see “His glory.” Barnes: “Of an appearance like that which the saints have in heaven.” Cambridge notes a weakly attested variant reading doxan in place of exodon later in the verse.
ἔλεγονelegon[and] spoke aboutG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Plural
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἔξοδονexodondepartureG1841
√ ἔξοδος — an exit, iNounAccusative Feminine Singular
exodos: exit, departure Only 3 verses in the New Testament. Hebrews 11:22 uses it of Israel leaving Egypt; Luke puts the same word in Moses' mouth for the work Jesus will do in Jerusalem. ⚙ The second exodus will not be out of Egypt but through death and out of the grave to the Father (9:51 “taken up”). Gill reports Lightfoot's view that the ascension is included.
ἣνhēnwhichG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Feminine Singular
ἤμελλενēmellenHe was aboutG3195
√ μέλλω — to intend, iVerbImperfect Indicative Active3rd Person Singular
mellō: to be about to, to intend Imperfect of destined action. Luke's journey to Jerusalem begins twenty verses later (9:51), with the same sense of purposed movement.
πληροῦνplērounto accomplishG4137
√ πληρόω — to make replete, iVerbPresent Infinitive Active
plēroō: to fill up, fulfil The cross is something Jesus fulfils, an active completion of what Moses and the prophets spoke (Luke 24:27, 44). Gill: “The sufferings and death of Christ were what Moses and the prophets had foretold.”
ἐνenatG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἸερουσαλήμIerousalēmJerusalemG2419
√ Ἱερουσαλήμ — Hierusalem (iNounDative Feminine Singular
Hierousalēm: Jerusalem The goal of Luke's Gospel. JFB: “Mark the historical character and local features which Christ's death assumed to these glorified men.”
32

Meanwhile Peter and his companions were overcome by sleep, but when they awoke, they saw Jesus’ glory and the two men standing with Him.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho Petros kai hoi syn autō ēsan bebarēmenoi hypnō de diagrēgorēsantes eidon autou tēn doxan kai tous dyo andras tous synestōtas autō

Word by word23 · parsed
δὲdeMeanwhileG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠέτροςPetrosPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounNominative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoihis companionsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
σὺνsyn. . .G4862
√ σύν — with or together (but much closer than G3326 (μετά) or G3844 (παρά)), iPreposition
αὐτῷautō. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἦσανēsanwereG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Plural
βεβαρημένοιbebarēmenoiovercomeG916
√ βαρέω — to weigh down (figuratively)VerbPerfect Participle Middle or PassiveNominative Masculine Plural
bareō: to weigh down Perfect participle: a settled state of heaviness. The same verb describes the disciples' eyes at Gethsemane (Matthew 26:43): the three who sleep before glory will sleep again before agony.
ὕπνῳhypnōby sleepG5258
√ ὕπνος — sleep, iNounDative Masculine Singular
hypnos: sleep Rare (5 verses). Barnes suggests the scene was at night and that they slept while Jesus prayed.
δὲdebutG1161
√ δέ — but, and, etcConjunction
διαγρηγορήσαντεςdiagrēgorēsanteswhen they awokeG1235
√ διαγρηγορέω — to waken thoroughlyVerbAorist Participle ActiveNominative Masculine Plural
diagrēgoreō: to waken thoroughly The intensive prefix dia- marks full wakefulness; the waking is what qualifies them as witnesses (Henry, JFB).
εἶδονeidonthey sawG3708
√ ὁράω — by extension, to attend toVerbAorist Indicative Active3rd Person Plural
horaō: to see (aorist) JFB: “The emphasis lies on saw,” the ground of 2 Peter 1:16, “eyewitnesses of His majesty.”
αὐτοῦautou[Jesus’]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
δόξανdoxangloryG1391
√ δόξα — glory (as very apparent), in a wide application (literal or figurative, objective or subjective)NounAccusative Feminine Singular
doxa: glory Not reflected glory but “His.” Luke uses the same noun for the glory in which the Son of Man will come (9:26) and into which the Christ must enter through suffering (24:26).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
δύοdyotwoG1417
√ δύο — "two"AdjectiveAccusative Masculine Plural
ἄνδραςandrasmenG435
√ ἀνήρ — a man (properly as an individual male)NounAccusative Masculine Plural
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
συνεστῶταςsynestōtasstanding withG4921
√ συνιστάω — to set together, iVerbPerfect Participle ActiveAccusative Masculine Plural
synistēmi: to stand together with (perfect participle) They stand beside Him as attendants, not as equals: the posture already answers Peter's three tents.
αὐτῷautōHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
33

As Moses and Elijah were leaving, Peter said to Jesus, “Master, it is good for us to be here. Let us put up three shelters—one for You, one for Moses, and one for Elijah.” (He did not know what he was saying.)

Berean Standard Bible · CC0

Greek — tap a word ↓

kai egeneto en autous tō diachōrizesthai ap’ autou ho Petros eipen pros ton Iēsoun Epistata estin kalon hēmas einai hōde poiēsōmen kai treis skēnas mian soi kai mian Mōusei kai mian Ēlia mē eidōs ho legei

Word by word36 · parsed
καὶkaiAsG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐγένετοegeneto. . .G1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτοὺςautous[Moses and Elijah]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
διαχωρίζεσθαιdiachōrizesthaiwere leavingG1316
√ διαχωρίζομαι — to remove (oneself) wholly, iVerbPresent Infinitive Middle or Passive
diachōrizomai: to separate oneself wholly Present infinitive: the parting has begun. JFB: “bright manifestations in this vale of tears are always departing manifestations.”
ἀπ’ap’. . .G575
√ ἀπό — "off," iPreposition
αὐτοῦautou. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠέτροςPetrosPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounNominative Masculine Singular
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἸησοῦνIēsounJesusG2424
√ Ἰησοῦς — Jesus (iNounAccusative Masculine Singular
ἘπιστάταEpistataMasterG1988
√ ἐπιστάτης — an appointee over, iNounVocative Masculine Singular
epistatēs: master, one set over Luke's distinctive address to Jesus (5:5, 8:24, 8:45, 9:49). Respectful, but in Luke usually spoken by disciples who have not yet understood.
ἐστινestinit isG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
καλόνkalongoodG2570
√ καλός — X better, fair, good(-ly), honest, meet, well, worthyAdjectiveNominative Neuter Singular
kalos: good, fine Aesthetic and moral goodness: it is a fine thing to be here. The desire is not wrong in itself; the error is in wanting to keep the moment and in placing three side by side.
ἡμᾶςhēmasfor usG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Plural
εἶναιeinaito beG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Infinitive Active
ὧδεhōdehereG5602
√ ὧδε — in this same spot, iAdverb
ποιήσωμενpoiēsōmenLet us put upG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Subjunctive Active1st Person Plural
poieō: to make (aorist subjunctive) Hortatory: “let us make.” Peter proposes human building in the presence of divine glory.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τρεῖςtreisthreeG5140
√ τρεῖς — "three"AdjectiveAccusative Feminine Plural
σκηνὰςskēnassheltersG4633
√ σκηνή — a tent or cloth hut (literally or figuratively)NounAccusative Feminine Plural
skēnē: tent, tabernacle The Greek Old Testament's word for the tabernacle where the cloud of glory dwelt (Exodus 40:34 to 35). Peter may have in mind the booths of Tabernacles (Cambridge); the next verse answers him with the very cloud that once filled the skēnē. Cambridge also notes the related skēnōma at 2 Peter 1:13.
μίανmianoneG1520
√ εἷς — oneAdjectiveAccusative Feminine Singular
heis: one The threefold “one for You, one for Moses, one for Elijah” is what the voice in v. 35 overturns by naming one Son.
σοὶsoifor YouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
μίανmianoneG1520
√ εἷς — oneAdjectiveAccusative Feminine Singular
ΜωϋσεῖMōuseifor MosesG3475
√ Μωσεύς — Moseus, Moses, or Mouses (iNounDative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
μίανmianoneG1520
√ εἷς — oneAdjectiveAccusative Feminine Singular
ἨλίᾳĒliafor ElijahG2243
√ Ἡλίας — Helias (iNounDative Masculine Singular
μὴmē( vvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
εἰδὼςeidōsHe did not knowG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPerfect Participle ActiveNominative Masculine Singular
eidō: to know (perfect participle) Luke's editorial comment: Peter spoke “not knowing what he says.” Pulpit argues that the apostles' preserving of such an unflattering detail is itself a mark of honest testimony.
ὃhowhatG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Neuter Singular
λέγειlegeihe was sayingG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
34

While Peter was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud.

Berean Standard Bible · CC0

Greek — tap a word ↓

de autou legontos Tauta nephelē egeneto kai epeskiazen autous de ephobēthēsan en tō autous eiselthein eis tēn nephelēn

Word by word18 · parsed
δὲdeWhileG1161
√ δέ — but, and, etcConjunction
αὐτοῦautou[Peter]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
λέγοντοςlegontoswas speakingG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveGenitive Masculine Singular
legō: to say (present participle) Genitive absolute: Peter is interrupted mid-sentence. Gill: “before an answer was returned, a cloud appeared.”
ΤαῦταTauta. . .G3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
νεφέληnephelēa cloudG3507
√ νεφέλη — properly, cloudiness, iNounNominative Feminine Singular
nephelē: cloud The cloud of the exodus, Sinai and the tabernacle. Pulpit cites Exodus 20:21 and 1 Timothy 6:16 to argue that this bright cloud veils by excess of light. Luke's next use of the word with Jesus is the ascension cloud (Acts 1:9), as Gill notes.
ἐγένετοegenetoappearedG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπεσκίαζενepeskiazenenvelopedG1982
√ ἐπισκιάζω — to cast a shade upon, iVerbImperfect Indicative Active3rd Person Singular
episkiazō: to overshadow Rare (5 verses: the three synoptic Transfiguration accounts, Luke 1:35, and Acts 5:15). The imperfect pictures the cloud moving over them. Peter's tents are answered by God's own covering.
αὐτούςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
δὲdeandG1161
√ δέ — but, and, etcConjunction
ἐφοβήθησανephobēthēsanthey were afraidG5399
√ φοβέω — to frighten, iVerbAorist Indicative Passive3rd Person Plural
phobeō: to fear (aorist passive) The fear of creatures before the holy presence. Cambridge argues that this fear is the evidence the cloud was no ordinary weather.
ἐνenasG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
αὐτοὺςautoustheyG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
εἰσελθεῖνeiseltheinenteredG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Infinitive Active
eiserchomai: to enter Entering the cloud recalls Moses entering the cloud on Sinai (Exodus 24:18); ⚙ thematic resonance only, cross-Testament.
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
νεφέληνnephelēncloudG3507
√ νεφέλη — properly, cloudiness, iNounAccusative Feminine Singular
35

And a voice came from the cloud, saying, “This is My Son, whom I have chosen. Listen to Him!”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai phōnē egeneto ek tēs nephelēs legousa Houtos estin mou ho Huios ho eklelegmenos akouete autou

Word by word16 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
φωνὴphōnēa voiceG5456
√ φωνή — a tone (articulate, bestial or artificial)NounNominative Feminine Singular
phōnē: voice, sound The second of the heavenly voices in Luke (3:22). Cambridge adds John 12:28 as a third instance in Jesus' ministry. Peter recalls “this voice ... from heaven” at 2 Peter 1:18.
ἐγένετοegenetocameG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ἐκekfromG1537
√ ἐκ — literal or figurativePreposition
τῆςtēstheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
νεφέληςnephelēscloudG3507
√ νεφέλη — properly, cloudiness, iNounGenitive Feminine Singular
λέγουσαlegousasayingG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Feminine Singular
ΟὗτόςHoutosThisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Masculine Singular
houtos: this Emphatic demonstrative: this one, not Moses, not Elijah.
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱόςHuiosSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
huios: son Sonship is the center of the declaration, answering Peter's “Master.” The same title was spoken at the baptism (3:22).
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἐκλελεγμένοςeklelegmenoswhom I have chosenG1586
√ ἐκλέγομαι — to selectVerbPerfect Participle Middle or PassiveNominative Masculine Singular
eklegomai: to choose (perfect participle passive) The perfect marks a settled, prior choice. Luke alone uses the title here, and the rulers mock with a related word at the cross (23:35, “the Chosen One,” G1588). Widely heard as an echo of Isaiah 42:1, though that link is flagged below because it depends on the variant reading.
ἀκούετεakoueteListenG191
√ ἀκούω — to hear (in various senses)VerbPresent Imperative Active2nd Person Plural
akouō: to hear, heed Present imperative. ⚙ Deuteronomy 18:15 commands Israel to listen to the prophet like Moses; here God repeats the command with Moses present. Acts 3:22 applies that text to Jesus.
αὐτοῦautouto HimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
36

After the voice had spoken, only Jesus was present with them. The disciples kept this to themselves, and in those days they did not tell anyone what they had seen.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai en tēn phōnēn tō genesthai monos Iēsous heurethē kai autoi esigēsan kai en ekeinais tais hēmerais apēngeilan oudeni ouden hōn heōrakan

Word by word22 · parsed
καὶkaiAfterG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
φωνὴνphōnēnvoiceG5456
√ φωνή — a tone (articulate, bestial or artificial)NounAccusative Feminine Singular
phōnē: voice “In the voice's having come”: the voice is the hinge, and once it sounds the scene closes.
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
γενέσθαιgenesthaihad spokenG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Infinitive Middle
μόνοςmonosonlyG3441
√ μόνος — remaining, iAdjectiveNominative Masculine Singular
monos: alone, only The visual sermon of the scene. JFB: Moses and Elijah “are gone. Their work is done,” like John the Baptist's “He must increase, but I must decrease.” The servants withdraw and the Son remains.
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
εὑρέθηheurethēwas present [with them]G2147
√ εὑρίσκω — to find (literally or figuratively)VerbAorist Indicative Passive3rd Person Singular
heuriskō: to find (aorist passive) Divine passive of discovery: they find Him in His ordinary form again (Gill).
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοὶautoi[The disciples]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Plural
ἐσίγησανesigēsankept this to themselvesG4601
√ σιγάω — to keep silent (transitively or intransitively)VerbAorist Indicative Active3rd Person Plural
sigaō: to keep silent The silence is temporary (“in those days”). Geneva and Gill both read it as lasting until the resurrection; Pulpit argues no inventor would have composed such a story.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἐκείναιςekeinaisthoseG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounDative Feminine Plural
ταῖςtaisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
ἡμέραιςhēmeraisdaysG2250
√ ἡμέρα — day, iNounDative Feminine Plural
ἀπήγγειλανapēngeilanthey did not tell anyoneG518
√ ἀπαγγέλλω — to announceVerbAorist Indicative Active3rd Person Plural
οὐδενὶoudeni. . .G3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveDative Masculine Singular
οὐδὲνouden. . .G3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveAccusative Neuter Singular
ὧνhōnwhatG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounGenitive Neuter Plural
ἑώρακανheōrakanthey had seenG3708
√ ὁράω — by extension, to attend toVerbPerfect Indicative Active3rd Person Plural
horaō: to see (perfect) The perfect tense fixes them as witnesses: what they saw remains seen. Compare John 1:14, “we beheld His glory,” and 1 John 1:1.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The ascent to prayer — 28 to 29

Luke dates the scene from “these words” (τοὺς λόγους τούτους): the first passion prediction and the call to the cross. JFB reads the vision as designed “to show to the eyes as well as the heart how glorious that death was in the view of Heaven”; Cambridge, as a vision to “support their faith amid the horrors which they afterwards witnessed.” Only Luke says Jesus went up προσεύξασθαι, “to pray,” and only Luke ties the change to the prayer itself (ἐν τῷ προσεύχεσθαι). Maclaren draws the lesson “that communion with God transfigures,” while carefully granting that the light on Christ's face also rose “from within” and so has no full parallel in us. Luke's wording is restrained: the form of His face became ἕτερον, “other,” and His clothing ἐξαστράπτων, “flashing like lightning.” Ellicott and Cambridge both note that he avoids “metamorphosed,” a word cheapened by pagan myth.

ii. The conversation about the exodus — 30 to 31

Two ἄνδρες, men, not angels (JFB citing Bengel), appear: Moses and Elijah, “the chief representatives of the Old Dispensation” (Cambridge). Maclaren stresses that Luke alone tells what they spoke of, and that it “was none other than the Cross.” The word is ἔξοδον, exodus, found in only three New Testament verses. Gill hears “the name of the second book of Moses”; Barnes, an allusion to Israel's departure from Egypt; Cambridge, after Bengel, a word “involving His passion, cross, death, resurrection, and ascension.” JFB draws the boldest inference: “a dying Messiah is the great article of the true Jewish theology.” The verb πληροῦν makes the death something He will fulfil, the completion of a purposed work at Jerusalem.

iii. Sleepers, tents and a cloud — 32 to 34

The three were βεβαρημένοι, weighed down with sleep, the same participle Matthew 26:43 uses for Gethsemane. Waking fully (διαγρηγορήσαντες; Cambridge: “suddenly starting into full wakefulness,” though JFB records the reading “having kept awake”), they “saw His glory.” Peter's proposal of three σκηνάς, booths like those of the Feast of Tabernacles (Cambridge), puts the Master on a level with His servants; Luke's own comment is that he did not know what he was saying. Cambridge supplies the theology of that ignorance: Jesus “was not to die with Moses and Elijah on either side, but between two thieves.” Henry draws a sharper line still against building tabernacles on earth for glorified saints. Then the cloud ἐπεσκίαζεν, overshadowed them; JFB and Cambridge identify it as the Shekinah, and Cambridge reasons that a mere mountain cloud gives “no reason for their fear.”

iv. The voice and the one who remains — 35 to 36

The voice from the cloud says ὁ Υἱός μου ὁ ἐκλελεγμένος, “My Son, the Chosen One.” Ellicott, Cambridge and Pulpit all accept “chosen” as the older reading, with Ellicott explaining “beloved” as harmonization to Matthew and Mark. The command is ἀκούετε αὐτοῦ, “keep listening to Him,” a present imperative; JFB: “reverentially, implicitly, alone.” When the voice has sounded, μόνος: Jesus is found alone. JFB: Moses and Elijah “are gone,” and Christ is left “to suffer!” The three keep silence; Geneva and Gill both read “in those days” as until the resurrection, matching the command recorded in Matthew 17:9.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read with Scripture alone, the passage interprets the cross by glory and glory by the cross. The vision is dated by “these words” about suffering (v. 28), its conversation is about an exodus to be fulfilled at Jerusalem (v. 31), and its climax removes every other figure until only Jesus remains (v. 36). The Father's voice does not tell the disciples to build, stay or speak, but to listen, and within a few verses Jesus tells them to let His words about being delivered into the hands of men “sink into your ears” (9:44). The tool's fallible reading is that Luke means the reader to hear Moses and the prophets as witnesses who step aside: the law and the prophets do not stand beside Christ as equals but speak of Him and then leave Him alone in view. This reading is offered to be tested against Luke 24:25 to 27 and 44 to 47, where the risen Jesus opens “Moses and all the Prophets” concerning His suffering and glory.

The law and the prophets came to the mountain to speak of His exodus, and then left Him standing alone.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Exodus: the word Peter remembered verbal / quotation: confirmed

The rare noun ἔξοδος (G1841) appears in only three New Testament verses. At 2 Peter 1:15 Peter uses it of his own approaching death, and in the next verses (1:16 to 18) he recalls being an eyewitness “on the holy mountain.” JFB thinks the single word “seems to have recalled the whole by a sudden rush of recollection”; Ellicott and Barnes make the same connection. The verbal link is real; whether Peter consciously echoed Luke's wording is a reasonable inference, not a demonstrated fact.

2 Peter 1:15 · 2 Peter 1:16-18

basis: Verifier: shared Greek lexeme G1841 ἔξοδος (in 3 vv); a rare-word verbal link in the context of a Transfiguration recollection, not a quotation

Exodus: Joseph's word about the going-out from Egypt verbal / quotation: confirmed

Hebrews 11:22 uses the same rare ἔξοδος (G1841) for Joseph's dying mention of “the exodus of the Israelites.” Gill and Barnes both hear in Luke's word an allusion to Israel's departure from Egypt. Placed side by side, the only two narrative uses of the word outside 2 Peter speak of Israel's first exodus and of the one Jesus will fulfil at Jerusalem, discussed by Moses himself.

Hebrews 11:22

basis: Verifier: shared Greek lexeme G1841 ἔξοδος (in 3 vv); verbal link only, with no claim that either author cites the other

The overshadowing cloud: Nazareth and the mountain verbal / quotation: confirmed

The verb ἐπισκιάζω (G1982) occurs in only five verses. Matthew 17:5 and Mark 9:7 are the direct parallels. Luke 1:35 uses it of the power of the Most High overshadowing Mary, and Cambridge's note on 9:34 points back to Luke 1:35 for the Shekinah. Within Luke, the same word frames the Son's conception and the Son's revelation on the mountain.

Matthew 17:5 · Mark 9:7 · Luke 1:35

basis: Verifier: shared Greek lexeme G1982 ἐπισκιάζω (in 5 vv) with Matthew 17:5, Mark 9:7 and Luke 1:35 (pair check); synoptic parallels plus a Lukan internal echo

Seen form and heard voice: the baptism and the mountain verbal / quotation: confirmed

Luke 3:22 shares with this unit the rare εἶδος (G1491, 5 vv), “bodily form,” together with φωνή and υἱός. At the Jordan the Spirit comes in visible form and the voice names “My beloved Son”; on the mountain the Son's own form changes and the voice names “My Son, the Chosen One.” Cambridge lists the baptism among the three occasions of the heavenly voice. The common words are frequent except eidos, so the link is real but modest.

Luke 3:22

basis: Verifier: shared Greek lexemes G1491 εἶδος (in 5 vv), G5456 φωνή (in 128 vv), G5207 υἱός (in 344 vv); the rare lexeme is εἶδος

Weighed down: the mountain and Gethsemane verbal / quotation: confirmed

The perfect participle βεβαρημένοι (G916, 6 vv) describes the three disciples here and their eyes in Gethsemane (Matthew 26:43). Gill draws the comparison with the garden (“as they afterwards were in the garden”). The same three men sleep before His glory and before His agony.

Matthew 26:43

basis: Verifier pair check: shared Greek lexeme G916 βαρέω (in 6 vv); verbal and situational parallel, not a quotation

His clothing: lightning on the mountain, lots at the cross structural / thematic: confirmed

The noun ἱματισμός (G2441) is rare (5 vv). Here His clothing flashes with light; at John 19:24 soldiers cast lots for it, fulfilling Psalm 22:18. ⚙ The contrast is striking, but the two authors are different and nothing shows John had Luke's scene in view, so the link is recorded as thematic.

John 19:24

basis: Verifier: shared Greek lexeme G2441 ἱματισμός (in 5 vv) with G4137 πληρόω (in 86 vv); real shared word, but no allusion claimed across authors, so tiered thematic

Moses on the mountain: cloud, glory and a shining face structural / thematic: confirmed

Exodus 24:15 to 18 has Moses ascending the mountain into the cloud of glory, and Exodus 34:29 to 35 his face shining after speaking with God. JFB, Maclaren and Pulpit all cite the shining face of Moses as a partial parallel. The pattern (mountain, cloud, glory, voice, a shining face, chosen companions) is shared; the difference is that Moses' face reflected glory, while JFB says Christ's light shone “out of Him from within.” Cross-Testament: no shared Strong's number is possible between Hebrew and Greek, so this cannot be tiered verbal.

Exodus 24:15-18 · Exodus 34:29-35

basis: Cross-Testament (Hebrew to Greek) shared motif of mountain, cloud and radiant face; cited by JFB, Maclaren and Pulpit; no lexical basis claimed

“Listen to Him”: the prophet like Moses structural / thematic: confirmed

Deuteronomy 18:15 commands Israel to listen to the prophet God will raise up like Moses. Cambridge cites Deuteronomy 18:18 and Acts 3:22 on Moses' prophecy of Christ, and Acts 3:22 applies the text to Jesus explicitly. With Moses himself standing by, the voice's ἀκούετε αὐτοῦ reads as the fulfilment of that command. Cross-Testament: tiered structural, not verbal.

Deuteronomy 18:15 · Acts 3:22

basis: Cross-Testament allusion (Hebrew to Greek) supported by the apostolic application in Acts 3:22 and cited by Cambridge; no shared Strong's lexeme possible

“My Chosen One”: Isaiah's servant? flagged: verify source

The Father's word ἐκλελεγμένος (“chosen”) is widely heard as an echo of Isaiah 42:1, “my chosen one in whom my soul delights.” Two cautions: the reading itself is a textual variant (Ellicott, Cambridge and Pulpit prefer “chosen”; the received text has “beloved”), and Cambridge's printed cross-reference reads “Isaiah 13:1,” which does not fit and may be a misprint. ⚙ Luke 23:35 has the rulers mock Jesus as “the Chosen One” (a related but different word, G1588), which strengthens the Lukan theme without proving the Isaiah link.

Isaiah 42:1 · Luke 23:35

basis: Depends on the variant reading ἐκλελεγμένος; Cambridge's cited reference (Isaiah 13:1) is apparently in error; cross-Testament, no shared Strong's possible; Luke 23:35 uses G1588 ἐκλεκτός, not G1586 (Verifier pair shows only λέγω shared)

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The greater exodus ancient/widely-held

⚙ Moses led Israel out of Egypt through the sea; on the mountain he speaks with Jesus about the exodus Jesus will fulfil at Jerusalem. Gill hears “an expedition of greater importance” than the one Moses accomplished; Cambridge, after Bengel, sees passion, cross, death, resurrection and ascension in the one word. Paul calls Christ “our Passover” (1 Corinthians 5:7). The cross is read as the true going-out from bondage, with Jesus as both the leader and the lamb of it. This is the widely-held reading, recorded by Gill, Barnes, JFB and Cambridge.

Luke 9:31 · Hebrews 11:22 · 1 Corinthians 5:7 · Luke 9:51

The Son whom Moses and Elijah serve ancient/widely-held

The law-giver and the prophet appear, speak of Him, and withdraw; the voice names Jesus alone as Son and commands “Listen to Him,” and “Jesus was found alone.” Hebrews 1:1 to 2 states the same order: God spoke in the prophets, and has now spoken in a Son. Cambridge quotes Ambrose: “The end of the Law is Christ.” JFB: Moses and Elijah, like John the Baptist, decrease that He may increase. Widely held from the fathers onward.

Hebrews 1:1-2 · Deuteronomy 18:15 · Romans 10:4

Glory on the way to the cross ancient/widely-held

The vision comes eight days after the first passion prediction and centers on His death. Cambridge contrasts Moses and Elijah on either side with the two thieves of Calvary (Luke 23:33); JFB pictures the naked majestic Christ left alone on the mountain, braced in spirit, “to suffer!” Henry calls the scene “a specimen of that glory in which he will come to judge the world.” Luke 24:26 gives the order: the Christ must suffer and then enter His glory. The transfiguration is a preview of that glory given before the suffering.

Luke 23:33 · Luke 24:26 · 2 Peter 1:16-18

Not three tents, but one Tabernacle novel

⚙ Peter wants three σκηναί (G4633). John 1:14 says the Word “tabernacled” (eskēnōsen, the cognate verb G4637) among us “and we beheld His glory,” the phrase Benson ties to this scene. The suggestion is that the glory Peter wanted to house in booths is already housed in Jesus' own flesh. The cognate words are real, but the connection between the two passages is a theological reading, not a lexical identity.

John 1:14 · Exodus 40:34-35

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. In v. 35 the better-attested reading is ho eklelegmenos, “the Chosen One” (Cambridge cites א, B, L); the received text has “beloved,” which Ellicott explains as harmonization to Matthew and Mark. The interlinear and BSB follow “chosen.” In v. 31 Cambridge notes a weakly attested variant doxan. Sources. Poole's entries for every verse are only cross-references to his notes on Matthew and Mark, so he is not quoted. Henry's single note covers the whole pericope and is cited under v. 32 and v. 33. Several Barnes entries in the brief for vv. 33 to 35 repeat his note on v. 32 (a source-collation artifact) and are cited only at v. 32. Cambridge's “Isaiah 13:1” at v. 35 appears to be a misprint and is flagged. Uncertain. The mountain is unnamed (Hermon is argued by Cambridge and Pulpit; Tabor is later tradition). The meaning of diagrēgorēsantes (fully waking versus staying awake) is disputed. The Isaiah 42:1 echo depends on the variant and is flagged. Frequencies (“in N vv”) are Verifier counts of the Berean Strong's tagging.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)