Luke 9:28-36 · Bible study
Luke 9:28-36 Commentary: The Transfiguration
Greek · 10 what the commentators say
Meaning in one sentence
Why does Luke say 'about eight days'? A study of the transfiguration, its purpose, and its meaning for Jesus' identity and mission.
Research Summary
- Meaning: The transfiguration reveals Jesus as the divine Son, confirms his path to the cross, and calls disciples to listen to him above all others.
- Key words: Exodos (departure, G1841), echoes the Exodus; kalon (beautiful, good, G2570), Peter’s word for the experience; episkiazen (overshadow, G1982), Shekinah cloud.
- Main debate: “About eight days” vs. “after six days” (Luke vs. Matthew/Mark). Solved by inclusive counting or approximation.
- Theological theme: Glory and suffering are not opposed; Jesus’ death is a glorious exodus that fulfills the Law and Prophets.
- Best use: A text for Lent, Epiphany, or preaching on Christ’s identity; also for those wrestling with the tension between present hardship and future glory.
Translation Comparison
BSB Berean Standard Bible 2020
28About eight days after Jesus had said these things, He took with Him Peter, John, and James, and went up on a mountain to pray.
29And as He was praying, the appearance of His face changed, and His clothes became radiantly white.
30Suddenly two men, Moses and Elijah, began talking with Jesus.
31They appeared in glory and spoke about His departure, which He was about to accomplish at Jerusalem.
32Meanwhile Peter and his companions were overcome by sleep, but when they awoke, they saw Jesus’ glory and the two men standing with Him.
33As 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.)
34While Peter was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud.
35And a voice came from the cloud, saying, “This is My Son, whom I have chosen. Listen to Him!”
36After 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.
WEB World English Bible 2000
28About eight days after these sayings, he took with him Peter, John, and James, and went up onto the mountain to pray.
29As he was praying, the appearance of his face was altered, and his clothing became white and dazzling.
30Behold, two men were talking with him, who were Moses and Elijah,
31who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem.
32Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him.
33As they were parting from him, Peter said to Jesus, “Master, it is good for us to be here. Let’s make three tents: one for you, one for Moses, and one for Elijah,” not knowing what he said.
34While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud.
35A voice came out of the cloud, saying, “This is my beloved Son. Listen to him!”
36When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen.
KJV King James Version 1769
28And 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.
29And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.
30And, behold, there talked with him two men, which were Moses and Elias:
31Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.
32But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
33And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.
34While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.
35And there came a voice out of the cloud, saying, This is my beloved Son: hear him.
36And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.
ASV American Standard Version 1901
28And 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.
29And as he was praying, the fashion of his countenance was altered, and his raiment became white and dazzling.
30And behold, there talked with him two men, who were Moses and Elijah;
31who appeared in glory, and spake of his decease which he was about to accomplish at Jerusalem.
32Now Peter and they that were with him were heavy with sleep: but when they were fully awake, they saw his glory, and the two men that stood with him.
33And it came to pass, as they were parting from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah: not knowing what he said.
34And while he said these things, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.
35And a voice came out of the cloud, saying, This is my Son, my chosen: hear ye him.
36And when the voice came, Jesus was found alone. And they held their peace, and told no man in those days any of the things which they had seen.
YLT Young's Literal Translation 1898
28And 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,
29and it came to pass, in his praying, the appearance of his face became altered, and his garment white--sparkling.
30And lo, two men were speaking together with him, who were Moses and Elijah,
31who having appeared in glory, spake of his outgoing that he was about to fulfil in Jerusalem,
32but Peter and those with him were heavy with sleep, and having waked, they saw his glory, and the two men standing with him.
33And it came to pass, in their parting from him, Peter said unto Jesus, `Master, it is good to us to be here; and we may make three booths, one for thee, and one for Moses, and one for Elijah,' not knowing what he saith:
34and as he was speaking these things, there came a cloud, and overshadowed them, and they feared in their entering into the cloud,
35and a voice came out of the cloud saying, `This is My Son--the Beloved; hear ye him;'
36and when the voice was past, Jesus was found alone; and they were silent, and declared to no one in those days anything of what they have seen.
Darby Darby Bible 1890
28And 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.
29And as he prayed the fashion of his countenance became different and his raiment white [and] effulgent.
30And lo, two men talked with him, who were Moses and Elias,
31who, appearing in glory, spoke of his departure which he was about to accomplish in Jerusalem.
32But Peter and those with him were oppressed with sleep: but having fully awoke up they saw his glory, and the two men who stood with him.
33And it came to pass as they departed from him, Peter said to Jesus, Master, it is good for us to be here; and let us make three tabernacles, one for thee, and one for Moses, and one for Elias: not knowing what he said.
34But as he was saying these things, there came a cloud and overshadowed them, and they feared as they entered into the cloud:
35and there was a voice out of the cloud saying, This is my beloved Son: hear him.
36And as the voice was [heard] Jesus was found alone: and they kept silence, and told no one in those days any of the things they had seen.
Douay-Rheims Douay-Rheims Bible 1899
28And 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.
29And whilst he prayed, the shape of his countenance was altered and his raiment became white and glittering.
30And behold two men were talking with him. And they were Moses and Elias,
31Appearing in majesty. And they spoke of his decease that he should accomplish in Jerusalem.
32But Peter and they that were with him were heavy with sleep. And waking, they saw his glory and the two men that stood with him.
33And it came to pass that, as they were departing from him, Peter saith to Jesus: Master, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses; and one for Elias: not knowing what he said.
34And as he spoke these things, there came a cloud and overshadowed them. And they were afraid when they entered into the cloud.
35And a voice came out of the cloud; saying: This is my beloved son. Hear him.
36And whilst the voice was uttered Jesus was found alone. And they held their peace and told no man in those days any of these things which they had seen.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 9:28
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this passage reveals Jesus’ divine glory in a tangible preview of the coming kingdom. The transfiguration happens while Jesus prays, his face altered, his clothing white and dazzling. Moses and Elijah appear, representing the Law and the Prophets, and they discuss his “departure” (Greek exodos), the death he will accomplish in Jerusalem. The cloud is the Shekinah, the visible presence of God. The voice from heaven echoes Jesus’ baptism: “This is my beloved Son. Listen to him.”
Peter’s offer to build three shelters shows a mix of awe and misunderstanding. As Cambridge Bible notes, Peter uses kalon (beautiful, excellent) rather than agathon (good), he senses something wonderful but does not grasp the cross ahead. The disciples are struck silent afterward. Vincent’s Word Studies adds that Luke avoids the Greek word metamorphoo (“transformed”) because for his Greek readers it would recall pagan shape-shifting myths; he uses “the appearance of his face became different” to preserve the unique, divine character of the moment.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The event is a real, historical revelation of Jesus’ divine glory that confirms his identity as the Son of God and his mission to suffer and die in Jerusalem.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Timing of the event | Jesus was transfigured about a week after his prediction of the kingdom coming in power (Luke 9:27). | Luke says 'about eight days' while Matthew and Mark say 'after six days.' Some argue Luke uses inclusive counting (including the day of the saying and the day of transfiguration); others see it as a general approximation. |
| Identity of the mountain | The mountain is never named, but Jesus took the three disciples to a high place for prayer. | Tradition names Mount Tabor, but many scholars now favor Mount Hermon due to its proximity to Caesarea Philippi. The debate hinges on how strictly one follows early church tradition. |
| Meaning of 'exodos' (departure) | Moses and Elijah spoke of Jesus' coming death in Jerusalem. | Some emphasize the word as a direct allusion to the Exodus from Egypt (Jesus' death as a new exodus). Others read it simply as a euphemism for death (as in 2 Peter 1:15). |
| Peter's proposal to build shelters | Peter spoke out of awe and confusion; he did not understand what he was saying. | Some see Peter's words as a desire to prolong the spiritual high, while others view them as a sincere but misguided attempt to honor Jesus, Moses, and Elijah equally. |
| The disciples' silence | They told no one what they saw until after the resurrection. | Catholics and many Protestants see this as obedience to Jesus' command (Matthew 17:9). Some note the silence also stems from sheer overwhelm; they did not know how to speak of what they had witnessed. |
Historical & Cultural Context
Luke dates the transfiguration “about eight days after these sayings,” while Matthew and Mark say “after six days” (Matthew 17:1; Mark 9:2). The difference likely comes from inclusive versus exclusive counting. Gill and Barnes agree Luke may count the day Jesus spoke and the day of the event, making the span roughly a week. The mountain itself is often identified with Mount Hermon, near Caesarea Philippi, where Peter had just confessed Jesus as the Christ. The tradition placing it on Mount Tabor originated in the fourth century but is generally abandoned by modern scholars due to the distance from the region.
The presence of Moses and Elijah is rich with meaning. Moses delivered the Law and led Israel out of Egypt; Elijah was the prophet who confronted idolatry and was taken up to heaven. Both appeared “in glory” and spoke of Jesus’ “departure” (exodos). The Greek word deliberately echoes the Exodus, Israel’s rescue from bondage. Jesus’ death in Jerusalem is portrayed as a new Exodus, a liberation from sin and death. The cloud that overshadows them recalls the pillar of cloud that led Israel (Exodus 33:9) and the cloud at the dedication of the tabernacle. The voice from the cloud commands, “Listen to him”, a call to obey Jesus over any other authority, including Moses and Elijah.
Peter’s proposal to build three shelters echoes the Feast of Tabernacles, when Israel lived in booths to remember God’s provision in the wilderness. But the Father interrupts Peter’s plan with the overshadowing cloud. The whole scene corrects any notion that the glory is something to be captured or preserved; it points forward to the cross and the resurrection.
Textual Notes
The consulted sources note two minor variants. First, at verse 31, the word for “departure” (exodon) appears in most manuscripts, but thirteen manuscripts read doxan (“glory”). Clark notes that the Ethiopic version combines both readings. The majority reading, “departure,” is well supported and fits the context of Jesus’ journey to Jerusalem.
Second, at verse 35, the voice from the cloud calls Jesus “my beloved Son” (ho agapētos) in many manuscripts, while others read “my chosen” (eklektos). The ASV and BSB reflect “my chosen”; the WEB and KJV have “my beloved Son.” The variation likely arose from scribal harmonization with Matthew 17:5 or a desire to emphasize Christ’s election. Both readings convey Jesus’ unique relationship with the Father.
Reception History
Throughout church history, the transfiguration has been read as a revelation of Christ’s divine glory and a foretaste of the parousia. Eastern Orthodox tradition highlights the “uncreated light” of Tabor, seeing it as a pledge of theosis, human participation in God’s energies. The feast of the Transfiguration (August 6) is observed in both Catholic and Orthodox calendars, with roots in the fourth century.
Reformed and evangelical interpreters focus on the voice from heaven as a confirmation of Jesus’ unique sonship and authority over the Law and Prophets. The command “Listen to him” has been used to argue for the primacy of Christ as the final interpreter of Scripture. In pastoral contexts, the passage has comforted believers facing suffering: the same Jesus who shone on the mountain also walked toward the cross, and his glory sustains those who follow him through trials.
Preaching This Verse
Three-point outline
- Prayer reveals glory. Jesus was praying when his appearance changed. This links intimacy with the Father and the manifestation of his divine nature.
- The Law and the Prophets point to the cross. Moses and Elijah discuss Jesus’ departure, the heart of his mission.
- The Father’s voice settles all questions. “This is my beloved Son. Listen to him.” No further authority is needed.
Five-point outline
- Context: Jesus’ prediction of suffering and the kingdom (Luke 9:22-27). The transfiguration is a glimpse of the glory to come.
- The setting on the mountain. Jesus takes Peter, James, John to pray. The mountain is a place of revelation.
- The altered appearance and heavenly visitors. The face changes, clothes become dazzling. Moses and Elijah appear and speak of the “exodus” in Jerusalem.
- Peter’s misguided proposal. He wants to preserve the moment, but the cloud and voice redirect attention to Jesus alone.
- The aftermath: silence and preparation. The disciples tell no one until after the resurrection. They carry the memory as a secret that will fuel their witness.
Illustration hooks
- A couple sees a spectacular sunset while planning a difficult medical treatment. For a moment they forget the pain ahead, but the sunset does not erase the need for treatment. Glory and suffering can coexist.
- A child builds a fort out of blankets, wanting to stay in the living room forever. Parents smile but know bedtime comes. Peter’s tent-building is like that, a childlike grasp at permanence in a transient world.
- A student hears a lecture from a world expert but later finds a better teacher who corrects the first lecture. The voice from the cloud says Jesus outranks Moses and Elijah. The best teacher has the final word.
Questions your congregation is asking
- Did the disciples fall asleep through the most important moment? (They were weighed down, then woke and saw the glory.)
- Why did Moses and Elijah appear and not Abraham or David? (They represent the Law and the Prophets, and both had unusual departures from earth.)
- What does “listen to him” mean for how we read the Old Testament? (Jesus is the final interpreter; the Law and Prophets point to him.)
Leading a Discussion
This small-group guide helps you explore the transfiguration as a revelation of Jesus’ identity and a preview of his mission. The passage connects glory with suffering and shows how prayer opens our eyes to who Jesus really is.
Discussion questions
- Observation: What details in verses 28-36 suggest this is a supernatural event? List at least three.
- Observation: Why do you think Luke mentions that Jesus was praying when his appearance changed? What role does prayer play in this passage?
- Interpretation: Moses and Elijah speak about Jesus’ “departure” (exodos). How does this word connect to the Old Testament story of the Exodus? What does it tell you about how Jesus saw his death?
- Interpretation: Peter says, “Master, it is good for us to be here. Let’s make three tents.” The Greek word is kalon (beautiful, excellent) rather than simply “good.” What does Peter understand? What is he missing?
- Interpretation: The cloud overshadows them and the voice says, “This is my beloved Son. Listen to him.” How does this command relate to the presence of Moses and Elijah? Why is Jesus the one to listen to?
- Application: The disciples kept silent about what they saw until after the resurrection. Are there times when we need to wait before speaking about what God has shown us? How do we know when to speak?
- Application: This event happens just before Jesus heads toward Jerusalem and the cross. How can glimpsing Christ’s glory help us face hard times? Where do you need to look for that glimpse today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 109:4 | In return for my love, they are my adversaries; but I am in prayer. |
| Matthew 17:1 | After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. |
| Matthew 17:13 | Then the disciples understood that he spoke to them of John the Baptizer. |
| Matthew 26:37 | He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. |
| Matthew 26:39 | He went forward a little, fell on his face, and prayed, saying, “My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire.” |
| Mark 1:35 | Early in the morning, while it was still dark, he rose up and went out, and departed into a deserted place, and prayed there. |
| Mark 6:46 | After he had taken leave of them, he went up the mountain to pray. |
| Mark 9:2 | After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that the Greek word for Christ's “decease” (exodos) is replaced by “glory” in some manuscripts, and the Ethiopic version combines both. His point is that Jesus’ death was itself his glory, because through it he conquered sin, death, and hell and secured salvation for a lost world.
Barnes' Notes on the Bible Protestant 1832
Barnes draws attention to the Greek word translated "decease" in this passage. He notes it literally means "exit" or "departure" and sees an intentional echo of Israel's exodus from Egypt. For Barnes, this frames death for the believer as a freeing departure from bondage into the promised rest of heaven.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the word "decease" as "Exodus," likening Christ's death and ascension to Israel's departure from Egypt. He sees Moses and Elias discussing not only Christ's sufferings but His whole redemptive expedition, a greater deliverance foreshadowed by the exodus. The disciples' drowsiness underscores the overwhelming glory they witnessed.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB presents the Transfiguration as Heaven's own endorsement of Christ's coming death, timed right after the disciples were scandalized by the prediction. On the mountain, Moses and Elijah, representing the Law and Prophets, talked with Jesus not about future glory but about His decease at Jerusalem, showing that a dying Messiah is the central truth of Old Testament hope.
Lange's Commentary Reformed 1857
Lange insists that the transfiguration was an objective, real event, not a dream or subjective vision. The disciples were fully awake and saw Moses and Elijah come to speak with Jesus about his coming death, which only Luke records as the purpose of the whole manifestation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees the Transfiguration as a deliberate preview of the glory Christ will display when he returns to judge the world. This glimpse of majesty was meant to strengthen the disciples for the suffering ahead and keep them from ever being ashamed of him.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws attention to the precise moment the apostles became afraid: not when the cloud came, but when it took Moses and Elijah away. He also ties the glory seen on the mountain to the same glory John and Peter later wrote about in their accounts.