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Literary Criticism
a. Context:
Luke chapter nine depicts an important part of Jesus discipleship of the chosen twelve and at the
same time reintroduces the Exodus theme.
Prior to the happenings on this passage, Jesus is deeply involved in the establishment of
his ministry. He is at some moment chased out of Nazareth(4:16-30), he takes on healing people
with diverse conditions, casts out demons from many, a factor that made him popular, especially
for the power that ensued out of him(6:17-19). It is important to note that the disciples played the
spectators role although, learning from Him just like many other people who followed them. In
chapter 9:1-6, Jesus sent out the twelve filled with the spirit to preach the kingdom of God and
to heal (vs.1). Ideally, Jesus is sending them to accomplish the very things they were seeing him
do (4:43, 5:17; 6:19). Jesus position as the messiah was not only confirmed by the anointing as
claimed in Isaiah 6, but God Himself points this out by saying He is the son in whom He is well
pleased, a part that relates to the Servant of the Lord in Isa.42 (Imperato, pg7). The servant
song Isaiah (40-46) presents a context with a high allusions pointing to the second Exodus
that is likened to Israels Redemption from slavery. Jesus words to proclaim liberty to the
captivesto set at liberty those who are oppressed (Isaiah 61:1-2) openly points to this
second Exodus that would come through His anointed servant. Consequently, Jesus preaching
on forgiveness of sin, casting out of demons by the spirit and healing of the sick introduces the

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new Exodus in the eschatological era. Thus, when Jesus commissioned the disciples, they took
on this Messianic role in an inaugurated form. The many good things happening following
Jesus and the disciples Missions drew attentions from many and also made others like Herod the
tetrarch curious (9:7-9). Here Luke takes advantage of the happenings to introduce, though
slightly, an encounter with the Herod (23:6-12), and brings up the question of Jesus Identity
(9:18-20). People had different opinion on this subject some saying He was John the Baptist who
had risen from the dead, some Elijah and some held the view He was one of the prophets from
the old (9:8). This opinions made Herod more confused bearing in mind he had killed John not
long ago. Consequently, Herod develops a deep interest to seeing Him (9:9). Following the
return of the Twelve, Jesus takes them to Bethsaida (9:10), away from people. The crowds
immediately follows after getting a clue of where they were hiding and Jesus welcomes them
(9:11). As the sun begins to go down, the disciples propose to have the crowd sent away on
account of having nothing to feed them. Jesus seizes the occasion and brings out an object lesson
by miraculously taking two fish and five loaves to feed not less than 5000 people. This
happening gives a reminder of the provision miracle performed by God to Israel during Exodus
when He offered them quail and manna from heaven (Ex.16: cf. John 6:14, 30-33). The
following scene takes the reader back to the separation of the twelve (9:18-20). The preceding
events serve as a springboard for peters confession. The writer of the Gospel brings in the prayer
idea, a factor that introduces the following revelation. Jesus brings up the question of his
personality to the twelve (9:18). The disciples respond by giving a summary of the opinions held
by many with regard to that question. The answers offered greatly relate to what Herod was
hearing (compare 9:7-8 and 9:19).when Jesus turns to what they held individually as an answer
to that question , peter Affirms that he is Messiah(9:20). On this account, Jesus strictly

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charged (ESV) them to refrain from telling anyone. Additionally, he introduces (for the first
time based on Lukes record) the idea of Him going to suffer and face death and later be raised
from the dead (9:21-22). His afflictions and death are the reasons for which He wants his
disciples should talk to no one. Jews are looking forward to have Messiah deliver them (Exodus)
from Rome while Jesus presents to the twelve that association with Messiah means association
with death (9:23-27). Here, Jesus raises the risk of discipleship and prepares them to face the
later suffering. The disciples and many other followers are made to know that Jesus response to
their suffering when He comes to His glory is dependent on how they respond to His suffering.
b. Form criticism: What is the literary form of your passage? Are there other places in the
Bible (or related text) where this form is used and which help to interpret this passage?
In the passage the author of the Gospel uses many literary techniques. Luke begins the
passage with Once when, that automatically shows that it is a narrative. The narrative used
here serves as a confirmation that Jesus is the incarnate Son of God. A similar confirmation is
appears during Jesus' Baptism which presented an extraordinary experience that served to
commission Him to begin ministry. In V.23 Luke employs a teaching technique. Such is the case
that Luke makes reference to the Old Testament prophet Elijah and John the Baptist although the
passage (Imperato, pg 23).
c. Structure: Do you detect any particular structural pattern (e.g., parallelism within your
assigned book of the Bible)? Describe the parts of your passage.
In line with the context that precedes, Cory, Catherine. In her book A Voyage through
the New Testament points out the following structure that also present a common pattern
detailed below:
1The identity of Jesus as stated by Peter (9:20)

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2 The death of Jesus (9:22)

3 Jesus return in glory (9:26)
3a Jesus glory is physically verified (9:29)
2a Jesus going away (=death) is discuss (9:31)
1a His identity is affirmed by the voice from analyzed (9:35)
In this passage Parallelism is evidenced when looking on prayer and revelation:
1. Prayer with the twelve in isolation (9:18)
2. Disclosure of Jesus agony, death and glory (9:22)
1a. Prayer with certain disciples in isolation (9:28-29)
2a. Disclosure of Jesus glory and death at Jerusalem (9:31-32)
d. Redaction criticism: Has your passage come through an editorial process? What changes
have been made? Explain why certain changes have been made.
Lukes account of transfiguration includes the word daily in verse 23, "If any want to
become my followers, let them deny themselves and take up take up their cross daily and follow
me. This is not the case with the other three Gospels that maintain the saying in an almost
identical form. The fact that this changes come following Jesus teaching of His impending death
is a clear indication of Lukes unique opinion with regard to Jesus crucifixion. This change might
be partly being linked to the timing of the different gospels. Here, it is important to note that
Lukes account of the same event closely follows that presented by Mathew and mark (Cory, pg
45). The differences in the detail, including Lukes presentation of this narration eight days after
peter affirmation of Jesus that differed from Mathew and John six days later carry great weight
when explaining the change.

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e. Key words: What are the theologically important words in the passage? Do these words
evoke any other parts of the Bible? Are these words used in a new way by the author of this
passage? What do these words mean?
When talking of the conversation between Jesus, Elijah and Moses regarding Jesus
departure that was to happen in Jerusalem (V 31) Luke makes use of the word eksodon
(Exodus). This Greek word is used purposefully to highlight the importance of the discussion;
the word describes the journey Jesus would take to Jerusalem and the events that would follow.
Apart from just signifying the physical departure, we are meant to understand the saving work
accomplished by God when he Led Israelites out of Egypt (Exodus) into freedom. In a like
manner, this text unmistakably refers to Messiah departure (Exodus) from Jerusalem i.e.
Through his death
2. Theological Analysis
a. What does this passage say about the relationship with God?
Based on the question presented in Vs 20, But who do you say that I am? we get to know
that the matter being handled here is close to very Christian and it is personal. Here, we are made
to understand that many people will hold diverse views on this subject but the important thing is
what we say. Such is the case that these other people somehow pick after our answer. In life it is
common to find ourselves depending on others to watch out on our behalf. For instance, quality
control associations are in place to secure our daily undertakings (Imperato, pg 40). However,
matters of eternal destiny that typically has our lives weighed in the balance we cant afford to
simply follow the flow or simply said, take other peoples opinion. Jesus clearly states that our
relationship with God should be based on a personal assessment and a well rooted decision.
Nobody will go to heaven just because the father believed in Jesus, or for being raised with a

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Christian background. Jesus is interested on our personal knowledge of Him, a factor that is
openly presented in His question Who do you say that I am?
b. What questions might this passage have addressed in the community for which it
was originally written?
The transfiguration incident was so significant in answering two major questions held by the
concerned community; these question revolved around
1. The question of Jesus Identity
In this context, identity goes beyond having the name Jesus. It was obvious to everyone that
Jesus was the son of Mary and their home was in Nazareth. However, there are certain attributes
of Jesus such as His teachings and performance of miracles that made the community realize he
was no ordinary person. This identity dilemma revolved on the question What specific role does
he play in Gods plan? Luke 9:18-19) presents some corresponding answers as Jesus miracles
resembled those done by Elijah and His teachings to those of John the Baptists but still the
answers provided runs short of some elements seen in Jesus. Consequently, the second question
that puts the community (represented by the disciples) on the spot is presented (Imperato,pg
120). Peter openly confirms the messianic role, a factor that brings them to a conclusion that
Jesus is more than just a prophet, or a preacher but He is the Supreme King talked of by the
prophets and also Gods chosen Lord of the Humanity. Jesus stops them from speaking the same
on the account that they have understood his identity but still have no clue of his mission. This
brings us to the second question:
2. The Question of Jesus Mission
For many years the concerned community assumed that Messiahs mission was to fight the
Romans (the then enemy) and thus re-establish Gods unending rule over the Earth. They held

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this view (in part) since earlier prophets has spoken of messiah on this account (Dan 7:14-15).
Jesus view was a bit different although it also supported their opinion. Many people in this
community expected messiah to appear dressed in splendor and liberate them from Romans. This
largely presented a materialistic view of the Kingdom. On the contrary, this passage addressed
this question by pointing to the fact that Jesus came first to redeem them from sin through His
death on the cross. It is important to note that the literal aspect of the kingdom was also part of
the package as it was provided but only after the necessary spiritual preparations have been met
(Cory, pg 70). Jesus knew that the first mission that was also the most important would not be
readily welcomed especially by those who held the materialistic view of the coming Messiah
(9:22). According to the passage the Messiah MUST suffer, face rejection and die, but on the
third day rise from the dead. Here, the word MUST imply that it Is Gods divine plan just like the
idea of him ruling as told by the prophets.

Works Cited
Cory, Catherine A.. A voyage through the New Testament. Upper Saddle River, N.J.: Pearson

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Prentice Hall, 2008. Print.

Imperato, Robert. Portraits of Jesus: a reading guide. Lanham, Md.: University Press of
America, 2008. Print.
The Holy Bible: New international version, containing the Old Testament and the New
Testament.. Grand Rapids: Zondervan Bible Publishers, 1978. Print.