KJV: But 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.
YLT: but Peter and those with him were heavy with sleep, and having waked, they saw his glory, and the two men standing with him.
Darby: But 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.
ASV: Now 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.
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πέτρος | Peter |
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Parse: Noun, Nominative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| βεβαρημένοι | heavy |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: βαρέω Sense: to burden, weigh down, depress. |
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| ὕπνῳ | with sleep |
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Parse: Noun, Dative Masculine Singular Root: ὕπνος Sense: sleep. |
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| διαγρηγορήσαντες | having awoken fully |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: διαγρηγορέω Sense: to watch through. |
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| εἶδον | they saw |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: εἶδον Sense: to see with the eyes. |
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| δόξαν | glory |
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Parse: Noun, Accusative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| δύο | two |
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Parse: Adjective, Accusative Masculine Plural Root: δύο Sense: the two, the twain. |
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| ἄνδρας | men |
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Parse: Noun, Accusative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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| τοὺς | - |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| συνεστῶτας | standing with |
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Parse: Verb, Perfect Participle Active, Accusative Masculine Plural Root: συνιστάω Sense: to place together, to set in the same place,to bring or band together. |
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Greek Commentary for Luke 9:32
Periphrastic past perfect of βαρεω bareō a late form for the ancient βαρυνω barunō (not in N.T. save Textus Receptus in Luke 21:34). This form, rare and only in passive (present, aorist, perfect) in the N.T., is like βαρυνω barunō from βαρυς barus and that from βαρος baros weight, burden (Galatians 6:2). υπνωι Hupnōi 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 (Matthew 26:43) and of the hearts of many (Luke 21:34). [source]
First aorist active participle of this late (Herodian) and rare compound verb (here alone in the N.T.), διαγρηγορεω diagrēgoreō (Luke is fond of compounds with δια dia). The simple verb γρηγορεω grēgoreō (from the second perfect active εγρηγορα egrēgora) is also late, but common in the lxx and the N.T. The effect of δια 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 (την δοχαν αυτου tēn doxan autou). See also Luke 9:26 in the words of Jesus. [source]
See also Luke 9:26 in the words of Jesus. [source]
The perfect participle. Lit., burdened or oppressed. “It was but natural for these men of simple habits, at night, and after the long ascent, and in the strong mountain air, to be heavy with sleep; and we also know it as a psychological fact, that, in quick reaction, after the overpowering influence of the strongest emotions, drowsiness would creep over their limbs and senses” (Edersheim). [source]
Reverse Greek Commentary Search for Luke 9:32
Past perfect passive indicative periphrastic. Their eyes had been weighted down with sleep and still were as they had been on the Mount of Transfiguration (Luke 9:32). [source]
Deliberative subjunctive retained in indirect question. But why did Peter say anything? Luke says that he spoke, “not knowing what he said,” as an excuse for the inappropriateness of his remarks. Perhaps Peter felt embarrassed at having been asleep (Luke 9:32) and the feast of tabernacles or booths (skēnai) was near. See note on Matthew 17:4. Peter and the others apparently had not heard the talk of Moses and Elijah with Jesus about his decease (exodon exodus, departure) and little knew the special comfort that Jesus had found in this understanding of the great approaching tragedy concerning which Peter had shown absolute stupidity (Mark 8:32.) so recently. See note on Matthew 17:5 about the overshadowing and the voice. [source]
Weighed down. Compare Luke 9:32; 2 Corinthians 5:4. [source]
Compare Luke 9:32; 2 Peter 2:16; 1 John 1:1; 1 John 4:14. See on Matthew 11:7; see on Matthew 23:5. The word denotes calm, continuous contemplation of an object which remains before the spectator. [source]
Only twice outside of Paul's writings, Luke 9:32; 2 Peter 3:5, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Romans 5:8; 2 Corinthians 7:11; Galatians 2:18. See Romans 16:1; 2 Corinthians 4:2; 2 Corinthians 6:4; 2 Corinthians 10:18. [source]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]