02150
 \\From the ruler of the synagogue's house\\ (\\para tou\\
 \\archisunag“gou\\). The word "house" is not in the Greek here as in
 # Mr 5:35
 where \\apo\\ is used rather than \\para\\, as here. But the ruler
 himself had come to Jesus
 # Lu 8:41
 and this is the real idea. Trouble not (\\mˆketi skulle\\).
 See note on "Lu 7:6"
  for this verb and also
 # Mr 5:35; Mt 9:36

02151
 \\And she shall be made whole\\ (\\kai s“thˆsetai\\). This promise in
 addition to the words in
 # Mr 5:36
 See there for discussion of details.

02152
02153
02154
 \\Knowing that she was dead\\ (\\eidotes hoti apethanen\\). That she died
 (\\apethanen\\), second aorist active indicative of \\apothnˆsk“\\.

02155
 \\Called\\ (\\eph“nˆsen\\). Certainly not to wake up the dead, but to
 make it plain to all that she rose in response to his elevated
 tone of voice. Some think that the remark of Jesus in verse
 # 52
 # Mr 5:39; Mt 9:24
 proves that she was not really dead, but only in a trance. It
 matters little. The touch of Christ's hand and the power of his
 voice restored her to life. \\Maiden\\ (\\hˆ pais\\) rather than Mark's
 # Mr 5:41
 \\to korasion\\ (vernacular _Koin‚_).

02156
 \\Her spirit returned\\ (\\epestrepsen to pneuma autˆs\\). The life came
 back to her at once. \\Be given her to eat\\ (\\autˆi dothˆnai\\
 \\phagein\\). The first infinitive \\dothˆnai\\ is an indirect command.
 The second \\phagein\\ (second aorist active of \\esthi“\\) is epexegetic
 purpose.

02157
02158
 \\He called the twelve together\\ (\\sunkalesamenos tous d“deka\\).
 # Mr 6:7; Mt 10:1
 have \\proskale“mai\\, to call to him. Both the indirect middle
 voice.

02159
 \\He sent them forth\\ (\\apesteilen autous\\). First aorist active
 indicative of \\apostell“\\. \\To preach the kingdom of God and to heal\\
 \\the sick\\ (\\kˆrussein tˆn basileian tou theou kai iƒsthai\\). Present
 indicative for the continuous functions during this campaign.
 This double office of herald (\\kˆrussein\\) and healer (\\iƒsthai\\) is
 stated directly in
 # Mt 10:7-8
 Note the verb \\iaomai\\ for healing here, though \\therapeuein\\ in
 verse
 # 1
 apparently used interchangeably.

02160
 \\Neither staff\\ (\\mˆte rabdon\\). For the apparent contradiction
 between these words
 # Mt 10:10
 and
 # Mr 6:8
 see discussion there. For \\pˆran\\ (wallet) also,
 see note on "Mr 6:8"
 # Mt 10:10
 for this and other details here.

02161
02162
 \\As many as receive you not\\ (\\hosoi an mˆ dech“ntai humas\\).
 Indefinite relative plural with \\an\\ and present middle subjunctive
 and the negative \\mˆ\\. Here
 # Mt 10:14
 has the singular (whosoever) and
 # Mr 6:11
 has "whatsoever place." \\For a testimony against them\\ (\\eis\\
 \\marturion ep' autous\\). Note use of \\ep' autous\\ where
 # Mr 6:11
 has simply the dative \\autois\\ (disadvantage), really the same
 idea.

02163
 \\Went\\ (\\diˆrchonto\\). Imperfect middle, continuous and repeated
 action made plainer also by three present participles
 (\\exerchomenoi, euaggelizomenoi, therapeuontes\\), describing the
 wide extent of the work through all the villages (\\kata tas k“mas\\,
 distributive use of \\kata\\) everywhere (\\pantachou\\) in Galilee.

02164
 \\All that was done\\ (\\ta ginomena panta\\). Present middle participle,
 "all that was coming to pass." \\He was much perplexed\\ (\\diˆporei\\).
 Imperfect active of \\diapore“\\, to be thoroughly at a loss, unable
 to find a way out (\\dia, a\\ privative, \\poros\\, way), common ancient
 verb, but only in Luke's writings in the N.T. \\Because it was\\
 \\said\\ (\\dia to legesthai\\). Neat Greek idiom, the articular passive
 infinitive after \\dia\\. Three reports came to the ears of Herod as
 Luke has it, each introduced by \\hoti\\ (that) in indirect
 discourse: "By some" (\\hupo tin“n\\), "by some" (\\hupo tin“n de\\), "by
 others" (\\all“n de, hupo\\ not here expressed, but carried over).
 The verbs in the indirect discourse here (verses
 # 7,8
 are all three aorists (\\ˆgerthˆ\\ first passive; \\ephanˆ\\ second
 passive; \\anestˆ\\ second active), not past perfects as the English
 has them.

02165
02166
 \\He sought\\ (\\ezˆtei\\). Imperfect active. He keep on seeking to see
 Jesus. The rumours disturbed Herod because he was sure that he
 had put him to death ("John I beheaded").

02167
 \\Declared\\ (\\diˆgˆsanto\\). First aorist middle of \\diˆgeomai\\, to carry
 a narrative through to the end. Jesus listened to it all. \\They\\
 \\had done\\ (\\epoiˆsan\\). Aorist active indicative, they did. \\He took\\
 \\them\\ (\\paralab“n autous\\). Second aorist active participle of
 \\paralamban“\\. Very common verb. \\Bethsaida\\ (\\Bˆthsaida\\). Peculiar to
 Luke. Bethsaida Julias is the territory of Philip, for it is on
 the other side of the Sea of Galilee
 # Joh 6:1

02168
 \\Spake\\ (\\elalei\\). Imperfect active, he continued speaking. \\He\\
 \\healed\\ (\\iƒto\\). Imperfect middle, he continued healing.

02169
 \\To wear away\\ (\\klinein\\). Old verb usually transitive, to bend or
 bow down. Many compounds as in English decline, incline, recline,
 clinic (\\klinˆ\\, bed), etc. Luke alone in the N.T. uses it
 intransitively as here. The sun was turning down towards setting.
 \\Lodge\\ (\\katalus“sin\\). First aorist active subjunctive of \\katalu“\\,
 a common verb, to dissolve, destroy, overthrow, and then of
 travellers to break a journey, to lodge (\\kataluma\\, inn,
 # Lu 2:7
 Only here and
 # 19:7
 in the N.T. in this sense. \\Get victuals\\ (\\heur“sin episitismon\\).
 Ingressive aorist active of \\heurisk“\\, very common verb. \\Victuals\\
 (\\episitismon\\, from \\episitizomai\\, to provision oneself, \\sitiz“\\,
 from \\siton\\, wheat) only here in the N.T., though common in
 ancient Greek, especially for provisions for a journey (snack).
 See note on "Mr 6:32"
 ... through verse 44
 See note on "Mt 14:13"
 ... through verse 21
  for discussion of details.

02170
 \\Except we should go and buy food\\ (\\ei mˆti poreuthentes hˆmeis\\
 \\agoras“men br“mata\\). This is a condition of the third class with
 the aorist subjunctive (\\agoras“men\\), where the conjunction is
 usually \\ean\\ (with negative \\ean mˆ\\), but not always or necessarily
 so especially in the _Koin‚_. So in
 # 1Co 14:5
 \\ei mˆ diermˆneuˆi\\ and in
 # Php 3:12
 \\ei kai katalab“\\. "Unless" is better here than "except." \\Food\\
 (\\br“mata\\), means eaten pieces from \\bibr“sk“\\, to eat, somewhat
 like our "edibles" or vernacular "eats."

02171
 \\About\\ (\\h“sei\\). Luke as
 # Mt 14:21
 adds this word to the definite statement of
 # Mr 6:44
 that there were 5,000 men, a hundred companies of fifty each. \\Sit\\
 \\down\\ (\\kataklinate\\). First aorist active imperative. Recline, lie
 down. Only in Luke in the N.T. See also verse
 # 15
 \\In companies\\ (\\klisias\\). Cognate accusative after \\kataklinate\\.
 Only here in the N.T. A row of persons reclining at meals (table
 company). \\About fifty each\\ (\\h“sei ana pentˆkonta\\). Distributive
 use of \\ana\\ and approximate number again (\\h“sei\\).

02172
02173
 \\The five ... the two\\ (\\tous pente ... tous duo\\). Pointing back to
 verse
 # 13
 fine example of the Greek article. \\And gave\\ (\\kai edidou\\).
 Imperfect active of \\did“mi\\, kept on giving. This picturesque
 imperfect is preceded by the aorist \\kateklasen\\ (brake), a single
 act. This latter verb in the N.T. only here and the parallel in
 # Mr 6:41
 though common enough in ancient Greek. We say "break off" where
 here the Greek has "break down" (or thoroughly), perfective use
 of \\kata\\.

02174
 \\Twelve baskets\\ (\\kophinoi d“deka\\). For discussion of \\kophonoi\\ and
 \\sphurides\\ as well as of \\klasmata\\ (broken pieces)
 See note on "Mr 6:43"
 See note on "Mt 14:20"

02175
 \\As he was praying\\ (\\en t“i einai auton proseuchomenon\\). Common
 Lukan idiom of \\en\\ with the articular infinitive for a temporal
 clause, only here Luke has the periphrastic infinitive (\\einai\\
 \\proseuchomenon\\) as also in
 # 11:1
 This item about Christ's praying alone in Luke. \\Alone\\ (\\kata\\
 \\monas\\). In the N.T. only here and
 # Mr 4:10
 Perhaps \\ch“ras\\ (places) is to be supplied with \\monas\\ (lonely
 places). \\Were with him\\ (\\sunˆsan aut“i\\). This seems like a
 contradiction unless "alone" is to be taken with \\sunˆsan\\.
 Westcott and Hort put \\sunˆntˆsan\\ in the margin. This would mean
 that as Jesus was praying alone, the disciples fell in with him.
 At any rate he was praying apart from them.

02176
 \\That I am\\ (\\me einai\\). Accusative and infinitive in indirect
 assertion, a common Greek idiom.
 # Mt 16:13
 for "I" has "the Son of man" as identical in the consciousness of
 Christ. The various opinions of men about Jesus here run parallel
 to the rumours heard by Herod (verses
 # 8,9

02177
 \\But who say ye?\\ (\\Humeis de tina legete;\\). Note the emphatic
 proleptical position of \\humeis\\: "But _ye_ who do ye say? This is
 really what mattered now with Jesus. \\The Christ of God\\ (\\Ton\\
 \\christon tou theou\\). The accusative though the infinitive is not
 expressed. The Anointed of God, the Messiah of God.
 See note on "Lu 2:26"
 for "the Anointed of the Lord."
 See note on "Mt 16:17"
  for discussion of Peter's testimony in full.
 # Mr 6:29
 has simply "the Christ." It is clear from the previous narrative
 that this is not a new discovery from Simon Peter, but simply the
 settled conviction of the disciples after all the defections of
 the Galilean masses and the hostility of the Jerusalem
 ecclesiastics. The disciples still believed in Jesus as the
 Messiah of Jewish hope and prophecy. It will become plain that
 they do not grasp the spiritual conception of the Messiah and his
 kingdom that Jesus taught, but they are clear that he is the
 Messiah however faulty their view of the Messiah may be. There
 was comfort in this for Jesus. They were loyal to him.

02178
 \\To tell this to no man\\ (\\mˆdeni legein touto\\). Indirect command
 with the negative infinitive after \\commanded\\ (\\parˆggeilen\\). It
 had been necessary for Jesus to cease using the word \\Messiah\\
 (\\Christos\\) about himself because of the political meaning to the
 Jews. Its use by the disciples would lead to revolution as was
 plain after the feeding of the five thousand
 # Joh 6:15

02179
 \\Rejected\\ (\\apodokimasthˆnai\\). First aorist passive infinitive of
 \\apodokimaz“\\, to reject after trial. \\The third day\\ (\\tˆi tritˆi\\
 \\hˆmerƒi\\). Locative case of time as in
 # Mt 16:21
 Here in the parallel passage
 # Mr 8:31
 has "after three days" (\\meta treis hˆmeras\\) in precisely the same
 sense. That is to say, "after three days" is just a free way of
 saying "on the third day" and cannot mean "on the fourth day" if
 taken too literally. For discussion of this plain prediction of
 the death of Christ with various details see discussion on
 # Mt 16:21; Mr 8:31
 It was a melancholy outlook that depressed the disciples as Mark
 and Matthew show in the protest of Peter and his rebuke.

02180
 \\He said unto all\\ (\\elegen de pros pantas\\). This is like Luke (cf.
 verse
 # 43
 Jesus wanted all (the multitude with his disciples, as
 # Mr 8:34
 has it) to understand the lesson of self-sacrifice. They could
 not yet understand the full meaning of Christ's words as applied
 to his approaching death of which he had been speaking. But
 certainly the shadow of the cross is already across the path of
 Jesus as he is here speaking. For details (soul, life, forfeit,
 gain, profit, lose, world)
 See note on "Mt 16:24"
 ... through verse 26
 See note on "Mr 8:34"
 ... through verse 37
 The word for lose (\\apolesei\\, from \\apollumi\\, a very common verb)
 is used in the sense of destroy, kill, lose, as here. Note the
 mercantile terms in this passage (gain, lose, fine or forfeit,
 exchange). \\Daily\\ (\\kath' hˆmeran\\). Peculiar to Luke in this
 incident. Take up the cross (his own cross) daily (aorist tense,
 \\ƒrat“\\), but keep on following me (\\akoloutheit“\\, present tense).
 The cross was a familiar figure in Palestine. It was rising
 before Jesus as his destiny. Each man has his own cross to meet
 and bear.

02181
02182
02183
 \\Whosoever shall be ashamed\\ (\\hos an epaischunthˆi\\). Rather,
 \\Whosoever is ashamed\\ as in
 # Mr 8:38
 The first aorist passive subjunctive in an indefinite relative
 clause with \\an\\. The passive verb is transitive here also. This
 verb is from \\epi\\ and \\aischunˆ\\, shame (in the eyes of men). Jesus
 endured the shame of the cross
 # Heb 12:2
 The man at the feast who had to take a lower seat did it with
 shame
 # Lu 14:9
 Paul is not ashamed of the Gospel
 # Ro 1:16
 Onesiphorus was not ashamed of Paul
 # 2Ti 1:16
 \\In his own glory\\ (\\en tˆi doxˆi autou\\). This item added to what is
 in
 # Mr 8:38; Mt 16:27

02184
 \\Till they see\\ (\\he“s an id“sin\\). Second aorist active subjunctive
 with \\he“s\\ and \\an\\ referring to the future, an idiomatic
 construction. So in
 # Mr 9:1; Mt 16:28
 In all three passages "shall not taste of death" (\\ou mˆ geus“ntai\\
 \\thanatou\\, double negative with aorist middle subjunctive) occurs
 also. Rabbinical writings use this figure. Like a physician
 Christ tasted death that we may see how to die. Jesus referred to
 the cross as "this cup"
 # Mr 14:36; Mt 26:39; Lu 22:42
 Mark speaks of the kingdom of God as "come" (\\elˆluthuian\\, second
 perfect active participle). Matthew as "coming" (\\erchomenon\\)
 referring to the Son of man, while Luke has neither form. See
 Matthew and Mark for discussion of the theories of interpretation
 of this difficult passage. The Transfiguration follows in a week
 and may be the first fulfilment in the mind of Jesus. It may also
 symbolically point to the second coming.

02185
 \\About eight days\\ (\\h“sei hˆmerai okt“\\). A _nominativus pendens_
 without connexion or construction.
 # Mr 9:2
 # Mt 17:1
 has "after six days" which agrees with the general statement.
 \\Into the mountain\\ (\\eis to oros\\). Probably Mount Hermon because we
 know that Jesus was near Caesarea Philippi when Peter made the
 confession
 # Mr 8:27; Mt 16:13
 Hermon is still the glory of Palestine from whose heights one can
 view the whole of the land. It was a fit place for the
 Transfiguration. \\To pray\\ (\\proseuxasthai\\). Peculiar to Luke who so
 often mentions Christ's habit of prayer (cf.
 # 3:21
 See also verse
 # 29
 "as he was praying" (\\en t“i proseuchesthai\\, one of Luke's
 favourite idioms). \\His countenance was altered\\ (\\egeneto to eidos\\
 \\tou pros“pou autou heteron\\). Literally, "the appearance of his
 face became different."
 # Mt 17:2
 says that "his face did shine as the sun." Luke does not use the
 word "transfigured" (\\metemorph“thˆ\\) in
 # Mr 9:2; Mt 17:2
 He may have avoided this word because of the pagan associations
 with this word as Ovid's \\Metamorphoses\\. \\And his raiment became\\
 \\white and dazzling\\ (\\kai ho himatismos autou leukos exastrapt“n\\).
 Literally, \\And his raiment white radiant\\. There is no _and_
 between "white" and "dazzling." The participle \\exastrapt“n\\ is
 from the compound verb meaning to flash (\\astrapt“\\) out or forth
 (\\ex\\). The simple verb is common for lightning flashes and bolts,
 but the compound in the LXX and here alone in the N.T. See
 # Mr 9:3
 "exceeding white" and
 # Mt 17:2
 "white as the light."

02186
02187
02188
 \\There talked with him\\ (\\sunelaloun aut“i\\). Imperfect active, were
 talking with him. \\Who appeared in glory\\ (\\hoi ophthentes en\\
 \\doxˆi\\). First aorist passive participle of \\hora“\\. This item
 peculiar to Luke. Compare verse
 # 26
 \\Spake of his decease\\ (\\elegon tˆn exodon\\). Imperfect active, were
 talking about his \\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
 # Mr 8:32; Mt 16:22
 This very word \\exodus\\ (way out) in the sense of death occurs in
 # 2Pe 1:15
 and is followed by a brief description of the Transfiguration
 glory. Other words for death (\\thanatos\\) in the N.T. are \\ekbasis\\,
 going out as departure
 # Heb 13:7
 \\aphixis\\, departing
 # Ac 20:29
 \\analusis\\, loosening anchor
 # 2Ti 4:6
 and \\analusai\\
 # Php 1:23
 \\To accomplish\\ (\\plˆroun\\). 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 on Mark and 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.

02189
 \\Were heavy with sleep\\ (\\ˆsan bebarˆmenoi hupn“i\\). Periphrastic
 past perfect of \\bare“\\, a late form for the ancient \\barun“\\ (not in
 N.T. save Textus Receptus in
 # Lu 21:34
 This form, rare and only in passive (present, aorist, perfect) in
 the N.T., is like \\barun“\\, from \\barus\\, and that from \\baros\\,
 weight, burden
 # Ga 6:2
 \\Hupn“i\\ is in the instrumental case. They had apparently climbed
 the mountain in the early part of the night and were now overcome
 with sleep as Jesus prolonged his prayer. Luke alone tells of
 their sleep. The same word is used of the eyes of these three
 disciples in the Garden of Gethsemane
 # Mt 26:43
 and of the hearts of many
 # Lu 21:34
 \\But when they were fully awake\\ (\\diagrˆgorˆsantes de\\). First
 aorist active participle of this late (Herodian) and rare
 compound verb (here alone in the N.T.), \\diagrˆgore“\\ (Luke is fond
 of compounds with \\dia\\). The simple verb \\grˆgore“\\ (from the second
 perfect active \\egrˆgora\\) is also late, but common in the LXX and
 the N.T. The effect of \\dia\\ can be either to remain awake in spite
 of desire to sleep (margin of Revised Version) or to become
 thoroughly awake (ingressive aorist tense also) as Revised
 Version has it. This is most likely correct. The Syriac Sinaitic
 has it "When they awoke." Certainly they had been through a
 strain. \\His glory\\ (\\tˆn doxan autou\\). See also verse
 # 26
 in the words of Jesus.

02190
 \\As they were departing from him\\ (\\en t“i diach“rizesthai autous\\
 \\ap' autou\\). Peculiar to Luke and another instance of Luke's
 common idiom of \\en\\ with the articular infinitive in a temporal
 clause. This common verb occurs here only in the N.T. The present
 middle voice means to separate oneself fully (direct middle).
 This departing of Moses and Elijah apparently accompanied Peter's
 remark as given in all three Gospels. See for details on Mark and
 Matthew. \\Master\\ (\\Epistata\\) here, \\Rabbi\\
 # Mr 9:5
 \\Lord\\ (\\Kurie\\,
 # Mt 17:4
 \\Let us make\\ (\\poiˆs“men\\, first aorist active subjunctive) as in
 # Mr 9:5
 but
 # Mt 17:4
 has "I will make" (\\poiˆs“\\). It was near the time of the feast of
 the tabernacles. So Peter proposes that they celebrate it up here
 instead of going to Jerusalem for it as they did a bit later
 # Joh 7
 \\Not knowing what he said\\ (\\mˆ eid“s ho legei\\). Literally, \\not\\
 \\understanding what he was saying\\ (\\mˆ\\, regular negative with
 participle and \\legei\\, present indicative retained in relative
 clause in indirect discourse). Luke puts it more bluntly than
 Mark (Peter's account), "For he wist not what to answer; for they
 became sore afraid"
 # Mr 9:6
 Peter acted according to his impulsive nature and spoke up even
 though he did not know what to say or even what he was saying
 when he spoke. He was only half awake as Luke explains and he was
 sore afraid as Mark (Peter) explains. He had bewilderment enough
 beyond a doubt, but it was Peter who spoke, not James and John.

02191
 \\Overshadowed them\\ (\\epeskiazen autous\\). Imperfect active (aorist
 in
 # Mt 17:5
 as present participle in
 # Mr 9:7
 inchoative, the shadow began to come upon them. On Hermon as on
 many high mountains a cloud will swiftly cover the cap. I have
 seen this very thing at Blue Ridge, North Carolina. This same
 verb is used of the Holy Spirit upon Mary
 # Lu 1:35
 Nowhere else in the N.T., though an old verb (\\epi, skiaz“\\, from
 \\skia\\, shadow). \\As they entered into the cloud\\ (\\en t“i eiselthein\\
 \\autous eis tˆn nephelˆn\\). Luke's idiom of \\en\\ with the articular
 infinitive again (aorist active this time, on the entering in as
 to them). All six "entered into" the cloud, but only Peter,
 James, and John "became afraid" (\\ephobˆthˆsan\\, ingressive first
 aorist passive).

02192
 If \\ekeinous\\ be accepted here instead of \\autous\\, the three
 disciples would be outside of the cloud. \\Out of the cloud\\ (\\ek tˆs\\
 \\nephelˆs\\). This voice was the voice of the Father like that at
 the baptism of Jesus
 # Lu 3:22; Mr 1:11; Mt 3:17
 and like that near the end
 # Joh 12:28-30
 when the people thought it was a clap of thunder or an angel. \\My\\
 \\son, my chosen\\ (\\Ho huios mou, ho eklelegmenos\\). So the best
 documents (Aleph B L Syriac Sinaitic). The others make it "My
 Beloved" as in
 # Mr 9:7; Mt 17:5
 These disciples are commanded to hear Jesus, God's Son, even when
 he predicts his death, a pointed rebuke to Simon Peter as to all.

02193
 \\When the voice came\\ (\\en toi genesthai tˆn ph“nˆn\\). Another
 example of Luke's idiom, this time with the second aorist middle
 infinitive. Literally, "on the coming as to the voice"
 (accusative of general reference). It does not mean that it was
 "after" the voice was past that Jesus was found alone, but
 simultaneously with it (ingressive aorist tense). \\Alone\\ (\\monos\\).
 Same adjective in
 # Mr 9:8; Mt 17:8
 translated "only." Should be rendered "alone" there also. \\They\\
 \\held their peace\\ (\\esigˆsan\\). Ingressive aorist active of common
 verb \\siga“\\, became silent. In
 # Mr 9:9; Mt 17:9
 Jesus commanded them not to tell till His Resurrection from the
 dead. Luke notes that they in awe obeyed that command and it
 turns out that they finally forgot the lesson of this night's
 great experience. By and by they will be able to tell them, but
 not "in those days." \\Which they had seen\\ (\\h“n he“rakan\\).
 Attraction of the relative \\ha\\ into the case of the unexpressed
 antecedent \\tout“n\\. Perfect active indicative \\he“rakan\\ with
 _Koin‚_ (papyri) form for the ancient \\he“rakƒsin\\ changed by
 analogy to the first aorist ending in \\-an\\ instead of \\-asin\\.

02194
 \\On the next day\\ (\\tˆi hexˆs hˆmerƒi\\). Alone in Luke. It shows that
 the Transfiguration took place on the preceding night. \\They were\\
 \\come down\\ (\\katelthont“n aut“n\\). Genitive absolute of second
 aorist active participle of \\katerchomai\\, a common enough verb,
 but in the N.T. only in Luke's writings save
 # Jas 3:15
 \\Met him\\ (\\sunˆntˆsen aut“i\\). First aorist active of \\sunanta“\\,
 common compound verb, to meet with, only in Luke's writings in
 the N.T. save
 # Heb 7:1
 With associative instrumental case \\aut“i\\.

02195
 \\Master\\ (\\Didaskale\\). Teacher as in
 # Mr 9:17
 \\Lord\\ (\\kurie\\,
 # Mt 17:15
 \\To look upon\\ (\\epiblepsai\\). Aorist active infinitive of \\epiblep“\\
 (\\epi\\, upon, \\blep“\\, look), common verb, but in the N.T. only here
 and
 # Jas 2:3
 except
 # Lu 1:48
 in quotation from LXX. This compound verb is common in medical
 writers for examining carefully the patient. \\Mine only child\\
 (\\monogenˆs moi\\). Only in Luke as already about an only child in
 # 7:12; 8:42

02196
 \\Suddenly\\ (\\exephnˆs\\). Old adverb, but in the N.T. only in Luke's
 writings save
 # Mr 13:36
 Used by medical writers of sudden attacks of disease like
 epilepsy. \\It teareth him that he foameth\\ (\\sparassei auton meta\\
 \\aphrou\\). Literally, "It tears him with (accompanied with, \\meta\\)
 foam" (old word, \\aphros\\, only here in the N.T.). From \\sparass“\\,
 to convulse, a common verb, but in the N.T. only here and
 # Mr 1:26; 9:26
 (and \\sunsparass“\\,
 # Mr 9:20
 See
 # Mr 9:17; Mt 17:15; Lu 9:39
 for variations in the symptoms in each Gospel. The use of \\meta\\
 \\aphrou\\ is a medical item. \\Hardly\\ (\\molis\\). Late word used in place
 of \\mogis\\, the old Greek term (in some MSS. here) and alone in
 Luke's writings in the N.T. save
 # 1Pe 4:18; Ro 5:7
 \\Bruising him sorely\\ (\\suntribon auton\\). Common verb for rubbing
 together, crushing together like chains
 # Mr 5:4
 or as a vase
 # Mr 14:3
 See on Matthew and Mark for discussion of details here.

02197
02198
 \\How long shall I be with you and bear with you?\\ (\\he“s pote esomai\\
 \\pros humƒs kai anexomai hum“n;\\). Here the two questions of
 # Mr 9:19
 (only one in
 # Mt 17:17
 are combined in one sentence. \\Bear with\\ (\\anexomai\\, direct middle
 future) is, hold myself from you (ablative case \\hum“n\\).
 \\Faithless\\ (\\apistos\\) is disbelieving and perverse (\\diestrammenˆ\\,
 perfect passive participle of \\diastreph“\\), is twisted, turned, or
 torn in two.

02199
 \\As he was yet a coming\\ (\\eti proserchomenou autou\\). Genitive
 absolute. While he was yet coming (the boy, that is, not Jesus).
 Note quaint English "a coming" retained in the Revised Version.
 \\Dashed him\\ (\\errˆxen auton\\). First aorist active indicative of
 \\rˆgnumi\\ or \\rˆss“\\, to rend or convulse, a common verb, used
 sometimes of boxers giving knockout blows. \\Tare grievously\\
 (\\sunesparaxen\\). Rare word as only here and
 # Mr 9:20
 in the N.T., which see. \\Gave him back to his father\\ (\\aped“ken\\
 \\auton t“i patri autou\\). Tender touch alone in Luke as in
 # 7:15
 \\They were all astonished\\ (\\exeplˆssonto de pantes\\). Imperfect
 passive of the common verb \\ekplˆss“\\ or \\ekplˆgnumi\\, to strike out,
 a picturesque description of the amazement of all at the easy
 victory of Jesus where the nine disciples had failed. \\At the\\
 \\majesty of God\\ (\\epi tˆi megaleiotˆti tou theou\\). A late word from
 the adjective \\megaleios\\ and that from \\megas\\ (great). In the N.T.
 only here and
 # Ac 19:27
 of Artemis and in
 # 2Pe 1:16
 of the Transfiguration. It came to be used by the emperors like
 our word "Majesty." \\Which he did\\ (\\hois epoiei\\). This is one of
 the numerous poor verse divisions. This sentence has nothing to
 do with the first part of the verse. The imperfect active \\epoiei\\
 covers a good deal not told by Luke (see
 # Mr 9:30; Mt 17:22
 Note the attraction of the relative \\hois\\ into the case of \\pƒsin\\,
 its antecedent.