1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1. 25 26 27 28 29 30 31 32 33 34 35 36 37 tn Or “city.” 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 sn See the note on Christ in 2:11. 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom). 101 102 103 104 105 106 107 108 109 110 111 112 113 sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor. 114 115 116 117 118 119 tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35. sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son. 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8. 140 141 142 143 144 145 146 147 148 149 150 151 152 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise. 181 182 sn An allusion to 2 Kgs 1:10, 12, 14. 183 184 sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9. 185 186 187 sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost. 188 189 190 191 192 193 194 195 196 197 198 199 200