Matthew 17:3

17:3 Then Moses ¹  and Elijah ²  also appeared before them, talking with him.

Mark 9:7

9:7 Then ³  a cloud ⁴  overshadowed them, ⁵  and a voice came from the cloud, “This is my one dear Son. ⁶  Listen to him!” ⁷ 

Luke 9:34-35

9:34 As ⁸  he was saying this, a cloud ⁹  came ¹⁰  and overshadowed ¹¹  them, and they were afraid as they entered the cloud. 9:35 Then ¹²  a voice came from the cloud, saying, “This is my Son, my Chosen One. ¹³  Listen to him!” ¹⁴ 

John 12:28-29

12:28 Father, glorify your name.” Then a voice came from heaven, ¹⁵  “I have glorified it, ¹⁶  and I will glorify it ¹⁷  again.” 12:29 The crowd that stood there and heard the voice ¹⁸  said that it had thundered. Others said that an angel had spoken to him. ¹⁹ 

[17:3]  ¹ tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:3]  ² sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:7]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ⁴ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ⁵ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ⁶ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ⁷ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:34]  ⁵ tn Here δέ (de) has not been translated.

[9:34]  ⁶ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ⁷ tn Or “appeared.”

[9:34]  ⁸ tn Or “surrounded.”

[9:35]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ⁸ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  ⁹ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[12:28]  ⁹ tn Or “from the sky” (see note on 1:32).

[12:28]  ¹⁰ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ¹¹ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹¹ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹² tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.