Luke 9:36

Luk 9:36 . ἐσίγησαν , they were silent; “in those days,” it is added, implying that afterwards (after the resurrection) they spoke of the experience. Lk. does not mention the injunction of Jesus to keep silence, nor the conversation on the way down the hill about Elijah and John the Baptist.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Until Christ was risen again from the dead.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Jesus was found alone--Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He must increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left--to suffer!

kept it close--feeling, for once at least, that such things were unmeet as yet for the general gaze.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

36. And they kept it close] until after the resurrection, in accordance with the express command of Jesus given them as they were descending the hill. Mat_17:9. During the descent there also occurred the conversation about Elijah and John the Baptist. (Mat_17:9-13; Mar_9:9-13.)

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And, lo, a spirit taketh him,.... An evil spirit, the devil, as in Luk 9:42 seizes and possesses him at once,

and he suddenly crieth out; in a most terrible manner, giving dreadful shrieks, as soon as he perceives that he is seized by the demon:

and it teareth him, that he foameth again; throws him into convulsions, so that he foams at the mouth: and so we read (t) of a son of a certain Jew, that

"a certain spirit passed before him and hurt him, convulsed his mouth, and his eyes, and his hands were convulsed, and he could not speak.''

And bruising him; by dashing him against the wall, or throwing him to the ground:

hardly departeth from him; is very loath to leave him, even after he has distressed, convulsed, and bruised him in this dreadful manner, such was his cruelty and malice; See Gill on Mat 17:15, Mar 9:18.

(t) Zohar in Lev. fol. 21. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And they kept it close, and told no man in those days any of those things which they had seen. The reasons of this silence for the present have been already discussed. The scene, doubtless, had done its work in the education of the three. Without telling their companions what they had seen and heard on the mount, we may assume that the sight of the serene confidence and renewed trust on the part of Peter, James, and John did its effectual work in strengthening their brethren. No doubt directly after the Resurrection, possibly during the days of darkness and gloom which followed the day of the cross, the chosen three related at length their experience of the Transfiguration mystery. The narrative of the Transfiguration and its attendant circumstances, as might have been expected, has been a favourite subject for hostile criticism. It does not, however, lend itself to any probable, or even possible, explanation which refers the story to some exaggerated report of a mistaken natural phenomenon. The whole story, as we have it thrice with very slight variation in the details repeated in the synoptical Gospels, must stand as we have it, or else must be wholly rejected as a myth. But, if a myth, whence did it spring? for nothing in the Jewish expectation of Messiah could possibly have suggested the "legend." The strange and even childish interruption of Peter could never have been invented. No one friendly to the apostle would have chronicled such a saying had there been any doubt resting on its authenticity; and a writer hostile to the apostle would scarcely have invented a narrative which treated of the Divine glory of the apostle"s adored Master. If it be an invention, whence comes it? in whose interest was it composed? and how did it find its way into the very heart of the three synoptical Gospels? for there we find it woven into that marvellous tapestry of revelation and teaching which has at once charmed and influenced so many millions of men and women now for more than eighteen hundred years. Something of the purpose which the Transfiguration was intended to serve in the education of the twelve has been already discussed in the foregoing notes. Dr. Lange, who has made this difficult passage in the story of Jesus a subject of deep and earnest study, has given us some beautiful thoughts on the real signification of the Lord"s transfiguration. This scholar and divine considers that, just at this period of his public ministry, Jesus had reached the zenith of his power. This is indicated by the grandeur of his recent miracles. There was nothing higher and more sublime to be reached by him. From this moment, therefore, earthly existence became too narrow a sphere. There only remained death; but death is, as St. Paul says, the wages of sin. For the sinless Man the issue of life is not the sombre passage of the tomb, rather is it the. royal road of a glorious transformation. Had the hour of this glorification struck for Jesus? and was the Transfiguration the beginning of the heavenly renewal? Gess, quoted by Godet from whose precis of Lange"s note these observations are derived gives expression to Lange"s thoughts in these words: "This event (the Transfiguration) indicates the ripe preparation of Jesus for immediate entrance upon eternity." "Had not Jesus himself," goes on Godet to say, thus con-eluding this very beautiful and suggestive, if somewhat fanciful note, "voluntarily suspended this change which was on the point of being wrought in him, this moment, the moment of his glorious transfiguration would have become the moment of his ascension."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

36. ἐσίγησαν. Until after the resurrection, in accordance with the express command of Jesus given them as they were descending the hill. Mat 17:9. During the descent there also occurred the conversation about Elijah and John the Baptist. (Mat 17:9-13; Mar 9:9-13.) It is remarkable that the only other allusion to the Transfiguration is in 2Pe 1:18.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

36.] Luke gives the result of our Lord’s command to them: the command itself is related in Matt. ver. 9, and Mark ver. 9.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

36. ἐν τῷ γενέσθαι τὴν φωνήν. “After the voice had come”, i.e. when it had ceased: see on 3:21. Syr-Sin. has “when there was the voice.” Peter had wished to make three tabernacles, as if Moses and Elijah were to be as abiding as Christ; but now the Law and the Prophets pass away, ita dimissis, quasi jam et officio et honore dispunctis (Tertul. Adv. Marcion. iv. 22), and εὑρέθη Ἰησοῦς μόνος.

καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις τ̣αῖς ἡμέραις. See on 5:14, on 8:20, and on 1:39. Lk. tells us that they kept silent; Mt. tells us that Jesus charged them to tell no one until the Son of Man was risen from the dead. Mk. relates both the command and their observance of it. The prohibition to speak of what they had seen is a strong confirmation of the incident as an historical fact. If the vision is an invention, how can we explain the invention of such a prohibition? The statement of all three, that the Transfiguration took place a week after the preceding incident, the characteristic impulsiveness of Peter, and the healing of the demoniac boy immediately afterwards, are marks of historical reality. D. C. G. art. “Transfiguration.”

But as in the case of other miracles, while we admit the fact, we must remain in ignorance as to the manner. Were Moses and Elijah, who were mysteriously removed from the earth, here present in the body? Or were their disembodied spirits made visible? Or was it a mere vision, in which they only seemed to be present? We cannot say; the third alternative is not excluded by the fact that all three saw it, whereas a mere vision is perceived by only one. As Weiss well remarks, “We are not here concerned with a vision produced by natural causes, but with one sent directly by God”; and he adds, “Our narrative presents no stumbling-block for those who believe in divine revelation” (L.J. ii. pp. 319, 320, Eng. tr. 3. p. 103). The silence of S. John respecting he whole incident is thoroughly intelligible. (1) It had already been recorded three times; (2) the glorification of Jesus as the Son of God, which is here set forth in a special incident, is set forth by him throughout his whole Gospel.

ἑώρακαν. With this form of the 3rd pers. plur. perf. comp. τετηρηκαν and ἔγνωκαν (Joh 6:7), εἴρηκαν (Rev 19:3), γέγοναν (Rev 21:6), εἰσελήλυθαν (Jas 5:4); also Rom 16:7; Col 2:1; Rev 18:3. Such forms are common in inscriptions and in the Byzantine writers. Win. xiii. 2. c, p. 90; Gregory, Prolegom. p. 124. In meaning the perfect seems here to be passing into the aorist; Burton., § 88, but see § 78.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

When the voice was past [εν τω γενεσθαι την φωνην] . Lit., in the coming to pass of the voice. Rev., when the voice came, with A. V. in margin.

37 - 43. Compare Mt 17:14 - 21; Mr 9:14 - 29.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.