Romans 12:1-8

This passage appears as the New Testament Reading in the Revised Common Lectionary, Year A, Pentecost/Ordinary Season.  Most recently, August 23, 2020.

Summary:  This passage is about living.  About a living God at work in our lives...so that we may live, live for Christ and in communion with others.

Key Words:

παρακαλεω (meaning "encourage", 12:1)  This word means a range of things from exhort to encourage to comfort. The noun of it is the word for the Holy Spirit in John's Gospel, the "Paraclete."

οικτριμων (-ος, meaning "mercies", 12:1)  The word for mercies here found in the plural. As BDAG points out, is used to suggest the activities/signs/deeds of God's mercy rather than the general characteristic. I.e., we can always praise God in general for his mercy, but this day we praise God for his mercies, namely, the things God has done for us. 

ευαρεστος (meaning "pleasing", 12:1) This word can be translated acceptable, but it could also mean "pleasing."  For example, this word is used to describe the fruit in the garden of Eden.  This word can mean both flattering or truly pleasing, but in the God-direction it always has a positive connotation. Paul will also use word in Romans 14:18 to say that "the one who serves Christ in this way is pleasing to God."  We may not be able to justify ourselves before God, but our work in Christ is pleasing to God!

ζωσαν (from ζαω, meaning "live", 12:1)  The word for "alive" here is a present participle, not an adjective; living is more appropriate.  Interestingly, this is the same word in Peter's confession:  You are the Christ, the son of the living God.  (It doesn't look exactly light because of how the participle is conjugated).  

While I realize as Christian teachers we tend to spent a great deal of time on the importance of Jesus as both Lord and Savior, the fact that God is a living God may be just as important as anything.  We live in age of moralistic-therapeutic-deism.  What is the counter to this?  A living God who transforms us!!

λογικην (-ος, meaning "rational" or "spiritual", 12:1) The word here for spiritual is "logikos" is literally logical. Enlightenment distinctions make this one difficult to translate because the Western tradition, since then, has tended to view "logical" and "reasonable" as something opposed to "spiritual."  No easy translation, but it is not fair to Paul to make this simply a cognitive activity, but it definitely is cognitive!

μη συσχηματιζεσθε (from συσχηματιζομαι, meaning "conform", 12:2).  The form of the verb:  negative, present, imperative suggests that the people actually have been conforming to the world.  It is time to no longer do the previous action!  

The verb has a cognate in English "schema"  No longer be in the mold of the world's schemes!  Don't let yourself be built according to the world's schematics!

It is also interesting that this word is in the passive, suggestion we do not actually control how we are molded to the world -- it happens to us.

μεταμορφουσθε (from μεταμορφοομαι, meaning "transform", 12:2)  This (like conform) is also in the passive, suggesting we are not the agent of change.  This is the word that Paul uses in 2 Cor 3:18 to talk about being transformed from one glory into another; it is also the word that Matthew and Mark use to talk about the transfiguration in their Gospel's.  

Most basic point:  The world is at work seeking to make us conform to its design; the living God is at work changing us, conforming us to the cross.

ανακαινωσει (-ις, meaning "renewal", 12:2).  Renewal is the literal translation, which fits; interesting note -- the word is not found outside of Christian literature!  Renewal is in the dative here, which means that the renewal is the means by which something else is accomplished, namely, the transforming.  The renewal is the means, not the end. 

In fact the εις + infinitive construction means "for the purpose of X", in this case "testing."  The renewing is for a purpose, discerning the will of God.  This is fascinating that the process of transformation is that which allows us -- pay attention here -- not to get into heaven, but to have the mind of God in us that we might live!!  Live here on earth and live as part of something bigger than ourselves -- the community of faith!

Some other notes I may flesh out someday:

  12:2 The word for "testing" is in an "eis+infinitive" clause suggesting purpose. That is, the testing is the result or purpose of the renewal. 12:2 Paul's word for "perfect" here is teleios, just like in Matthew 5:48, that we are to be perfect as our heavenly father. 12:3 The word for think highly is "hyper-phroneoo," rahter Paul encourages us to think "sus-phroneoo," which means to have a sound or sane manner. (More intense grammer note: 12:3 A bunch of the participles in the verse are adjectival or substantive, a good verse to review how these work) 12:4/5 In verse one, Paul told the people to present their bodies; now he tells them that one body has many members...which is a helpful reminder that all of the verb tenses in this passage have been you plural. This does not mean Paul did not intend these exhortations for individuals (technically: distributive plural), but this entire passage is aimed at the community. 12:6 Paul uses the same grammatical construction (adjectival participle) to talk about "the grace given..." as he did in verse 3. 12:6 The word here for different is "diaphoros," which can also mean excellent. 12:7 The word here for ministry is "diakonia" 12:8 BDAG suggests that the word here the NRSV translates as "generously" which is "aplotehs" means more "with simplicity" or "without guile." 12:8 The word here for "diligence" is "spoudaeh," which can mean haste or speed. However, BDAG points out that this means, "oft. in Gr-Rom. lit. and inscriptions of extraordinary commitment to civic and religious responsibilities, which were freq. intertwined, and also of concern for personal moral excellence or optimum devotion to the interests of others."

 

  

Matthew 13:31-33, 44-52

This passage occurs in the Revised Common Lectionary, year A, most recently July 2020

Rather than offer a summary of these parables, I will offer a word or two comment on each parable.  Hopefully this can offer a connection to a parable for you

Parable of the mustard seed
παραθηκεν ("put before", 13:31)  Jesus does not tell them parables, he puts them before his disciples.  A reminder that we are invited to consider their meaning.

βασιλεια των ουρανων ("kingdom of heaven", 31)  A reminder that Matthew Gospel does not discuss the Kingdom of God, but rather the Kingdom of Heaven.  This is in contrast to the other writers of the new Testament.  Perhaps Matthew's Jewish roots made him uncomfortable using the word God?

λαχανων (-ον, "shrub/herb", 32) The word for tree/plant here signifies an edible plant.  A reminder that the mustard seed is intended for consumption by another, just like our lives.  While I am on the mustard seed...interesting the mustard seed was used to make chemical weapons in world war I.  Also used to make the first chemotherapy drugs.  A reminder that all things can be used for God's purposes.  Or not.

κατασκηνουν (-οω, "live in tent", 32)  John's Gospel tells us that Jesus "dwelt"/"tented" among us (same word.)  Is Jesus like one of the birds that dwells in the tree?  I don't think so, but hey, its a parable and always fun to ask the question:  Where is Jesus in this parable?

Parable of the kneading woman

ενεκρυψεν (literally and in meaning "encrypted", 33)  The kingdom is somehow hidden -- literally encrypted -- into this world.  I appreciate that this is a feminine protagonist!  I wonder if this is the work of the Spirit, to mash the Word into the world!

ζυμη (yeast, 33)  Fascinatingly Jesus compares the Kingdom of Heaven to a single-celled micro-organism that is considered fungi.  I am not going to preach on this, but there is some potential here -- it makes things rise; it takes a bit of heat, but not much; it is a fun-guy ;-)

σατα (from σατον, 33)  This is a Hebrew measure of flour, a reminder that this parable is (almost certainly) translated from the original that Jesus told!

Parable of the field and treasure
αγοραζει ("agorize" meaning "to buy or sell", 13:44;46)  Interesting economic metaphor.  If Christ is the one who finds us, the pearl, then Christ is the one who sells all that he has to buy us.  This is a pretty way (the only way??) to use the buy/sell metaphor common in Christian soteriology.

μαργαριτας ("margarita" meaning "pearl", 45)  Just wanted to everyone to know the word for pearl is margarita.  The Kingdom of God is like a margarita :-)

ευρων (from ευρισκω meaning "find", 44; 46)  A reminder that there a many lost and found parables in the Bible!

Parable of the net
γενους (literally genous, meaning "type" or "species"; 47)  This word can even mean peoples or races.  The net is intended for all people!!  (Not just fish!)

συναγαγουση (from συναγω meaning "gather", 47)  The purpose of the net is to gather all people together.  The word literally means synagogue.  The net is to bring us all into the same synagogue...

συντελεια (meaning "completion", 48)  I have no idea why Christians don't call it the fullness of all time instead of the end of time.  The word is completion and fullness, not termination!

Genesis 1:1-2:4a

The Narrative Lectionary begins the Year 4 cycle with this lesson.  The Revised Common Lectionary includes it for Holy Trinity Sunday (Year A); it is also part of the Easter Vigil
 
Summary:  In Genesis 1 order is not a bad thing.  The enemy seems to be a lack of structure, authority and clarity.  To be brought into God's creative task, namely, to be reestablished in his image, is to be brought into the task of organizing creation.  This is likely surprising because much of the creative task of today's world seems to be the breaking free of authority.  

Fragmented or autonomous living is not the intention of God's creation.  I do not argue, nor do I think Genesis 1 justifies, huge systems that simply promote uniformity if not excessive consumption of resources.  Yet, Genesis 1 does speak against an understanding, particularly 21st century American, that autonomy is the goal of the human, if not even the spiritual human.

2020 note:  It is strange to read my previous comments about authority and order given the complex context of this summer, when we've had three months of battles over authority vs individual rights regarding COVID and race.

Key Words/Concepts:

ברה (b-r-h, "create", Genesis 1:1, 1:27, 2:3)  The Bible uses many words to describe God's creative activity in Genesis 1.  Surprisingly, many of the words are common verbs that Adam, other humans and the rest of creation do:  speak, name, divide and bring forth.  This is not the case with "barah."  Only God can create, not just in Genesis, but throughout Scripture. The use of verbs throughout chapter 1 suggests there is something co-creative about creation, but yet God's creative capacity as the creator stands beyond any other entity in creation.

As a side note, in Psalm 51, when David prays for a new heart, the verb is "barah", suggesting that a new heart is only possible from God.

רףה (r-ph-h, "bear fruit", Gen. 1:22, 28).  I like this verb because it reminds me of Jesus' injunction to "bear fruit."  But in this particular story, I find it helpful to remember that just as God tells humans to be fruitful, he also commands the birds and fish the same way.  Creation is not simply our domain!  

 

צלמ (ts-l-m, "image", Gen 1:26,27).  What does it mean, after all, that we are in the image of God?!  Tomes have been written about this.  A few comments

• There is no simply linguistic analysis that will solve this debate, as in, this is what this word originally met.  You can't undo 3,000 year of reflection on this with one look in a Hebrew dictionary!
• Genesis 1:26 isn't the only data on what it means to be in the image of God.  Even if one does not look at all of Scripture, certainly one needs to consider all of Genesis 1, seeing  who God is and then reflecting on what being in that image might mean.
  
• My suggestion is that the image of God is less about an individual capacity but rather a collective capacity -- let us make humankind in our image -- does not read like a statement about one human.
• When used elsewhere in the Old Testament, it often refers to idols of gods.  It is helpful to consider that idols were believed in themselves to have power -- to be portals to the gods and even their eyes in the world.
• What might this mean then for us to be THE God's idols, the God's portals and sentinels in the world?  The NET captures discussions about this topic very well, crouching its discussion within the confines of the book of Genesis:  The "image of God" would be the God-given mental and spiritual capacities that enable people to relate to God and to serve him by ruling over the created order as his earthly vice-regents.

משל (m-sh-l, "rule", Gen 1:18 as verb; 1:16 as noun).  There are a whole series of words relating to power and authority in these verses.  Many of these words are poured over and often critiqued in a post-colonialism world. 

First, it is helpful to consider the string of actions here -- the purpose of the power of the sun and moon:

to give light upon the earth

to rule over the day and over the night

and to separate the light from the darkness

This rule is not harsh, but is intended to provide order and life.

I appreciate how TWOT (Bible works) gives a helpful insight on this verb: "There is no specific theology to be drawn from the meaning of the word. Yet the passages cited and the seventy or so others not cited demonstrate the importance of the principle of authority, the absolute moral necessity of respect for proper authority, the value of it for orderly society and happy living and the origin of all authority in God, himself. Authority is of many degrees and kinds. It has various theoretical bases. It originates in God. Man has no authority at all as man but simply as God's vice regent."

While our society today may be very afraid of power in the hands of super governments and super corporations, there is an instinct in the OT, certainly in Genesis, that anarchy is not a good thing.  Indeed, creation is a story of God providing order over chaos.  Of course ancient humans needed to subdue creation.  "It was a jungle out there."  But of course too, the total destruction of habitat for countless animals was also not desired either.

"Us" - Let us create mankind in our image.  There are a number of ways to think about this verse.  One possibility is that the "us" reflects the Trinity; another is that the "us" is the "royal we"; another is that the "us" reflects angels, ie, the heavenly court.  I don't think we will ever solve this linguistic and theological conundrum.  However, I offer another idea and that is that God is saying to the rest of creation, let's create out of you something in my image.  Elsewhere in Genesis 1, God invites creation into participation in the act of creation.  Given that humanity comes from genetically and is dependent biologically on the rest of creation and that creation has already been involved in creation itself, I think this makes sense.

כבש (c-v-sh, "enslave", Gen 1:28)  In every other Biblical instance this word means some kind of conquering, subduing, enslaving or possibly even raping.  This is difficult for us as modern readers because we do not want to understand our relationship to the earth as one of enslaving it.  While the word rule (רדה, Gen 1:26-1:28) is slightly less problematic, we cannot escape כבש!   My thoughts are

• Farming before technology was difficult work.  Clearing and plowing fields would have felt like an act of battle in many ways against the forces - the ground, the weather, the insects, the other animals.  In this context, that kind of combat verb might have made sense.
• Second, everything that God tells the humans is governed by them being in God's image.  The kind of rule and even dominion that we are to offer is to reflect God's intended rule.
• Third, there is a parallel structure in Genesis 1, with days 1 and 4; 2 and 5 and 3 and 6 corresponding to each other.  This means that our ruling is previously modeled by the moon and sun, providing organization and order.

רדה (r-d-h, "rule", Gen 1:28)  This word means to rule.  It can refer to royal rule (Psalm 72:8, 110:2) or even oversight at a construction site (1 Kings 5:30).  It can be both helpful but also cruel (see Leviticus 25:43 or Ezekiel 34.4).  It is in itself not problematic as "c-v-sh."  Again, see comments above on image and enslave.

 

נתנ (n-t-n, "give", Gen 1:17, 1:29) The final statement of God about creation is that it is a gift!

1 Peter 2:19-25

This passage occurs in the RCL year A during the Easter season, most recently May 3.  
 
Summary: Because this is paired with the Good Shepherd and Psalm 23 passage, I cannot see many people preaching on this.  It is also problematic in that the pericope is really part of instructions for slaves to obey their masters (and citizens their king).  While this makes a fascinating side point -- Christianity has thrived in a wide variety of economic and political arrangements -- it probably gives the preacher pause before commending these words for everyone. 

All of those warnings aside, here is a draft post on this passage:

Key words
χαρις ("grace", 2:19 and 20)  This word typically means grace.  Most translators struggle with this.  The literal translation would be "This is grace, if you suffer..."  Does Peter mean grace is the suffering itself or means to endure the suffering?  It is very hard to say that grace is receiving a beating from your master (vs 20).  I understand why the translators do not want to call this grace!  The NET Bible offers the following comment:
“For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2)."  (A metonymy means a word substituting for another set of words.)

I struggle with this, not simply because of the slave-master connotation, but because of the idea that our suffering pleases God.  I call to mind Psalm 56:8
"You have kept count of my tossings;  put my tears in your bottle.  Are they not in your record?"

So I strongly disagree with the idea that God is pleased with unjust suffering, but we read on!
 
υποφερει (2:19) vs αναφερει (2:24)  We are to bear suffering (carry-down, literally); Jesus bears out sins (carry-up).  It is interesting to think about the two images here, of carrying down vs carrying up.
Note: In vs 24 this αναφερει appears in its aorist form ανηνεγκεν, which makes it difficult to see!)

πασχων (participle form of πασχω, meaning "suffer", 2:19, 20, 21 and 23)  The word here for suffer is the same that we use to describe the suffering of Christ (passion!).  Peter here links, correlates, if not equates our suffering with that of Christ.

υπογραμμον (from υπογραμμος, meaning "example", 2:21)  This word originally meant a list of all the letters in a language so you could start to learn it.  This is fascinating then, that suffering is the alphabet of Christian faith.

παραδιδου (παραδιδωμι, meaning "hand over," 2:23)  Typically we think of Jesus being handed over to the chief priests, etc.  Peter suggests that Jesus handed himself over to the true judge!


απογενομενοι (participle form of "die", 2:24) What I want to point out here is that this participle is in the nominative case, which means it refers to the subject of the sentence, which is us.  We still die.  Christ's death is for us, but it ultimately we must also die to sin. Also there is nothing subjective about this verb.  "In order that dying to sin, we began to live."  The word for live here (ζησωμεν) is in the subjunctive voice, which might leave the English reader thinking there is uncertainty.  No!  The subjunctive voice is used automatically in Greek within the ινα clause.  There is an if-then; the if is Jesus death (which happened), not our compliance!

επισκοπος ("overseers", 2:25) The word here for overseer comes into English as "Episcopal"  Can you imagine reading that in church: "Jesus is the Episcopal of your soul!"  "Epi" means over; "scope" means see.

ψυχων (from ψυχη, meaning "soul", 2:25)  Just a friendly reminder that in the Jewish mind (of which Peter or any of his students would come from), soul is not the wispy part of your body that lives on after you die.  Here are the verses that talk about a soul in 1 Peter:

• 1 Peter 1:8 Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, for you are receiving the outcome of your faith, the salvation of your souls.
• 1 Peter 1:22 Now that you have purified your souls by your obedience to the truth so that you have genuine mutual love, love one another deeply from the heart.
• 1 Peter 2:11 Beloved, I urge you as aliens and exiles to abstain from the desires of the flesh that wage war against the soul.
• 1 Peter 2:25 For you were going astray like sheep, but now you have returned to the shepherd and guardian of your souls.
• 1 Peter 3:20 who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water.
• 1 Peter 4:19 Therefore, let those suffering in accordance with God's will entrust themselves to a faithful Creator, while continuing to do good.

On the one hand, the soul can refer to the whole person (3:20); it can also refer to the 'part' of the person opposed to the sinful flesh (2:11).  Worth some more reflection!!  Overall, it refers to the moral core of a person.  This soul is not like the body in that it transcends pain and pleasure, but I would not describe it as having transcended the physical reality of the body.  More to consider...on this passage I doubt any of us will ever preach on!!

Philippians 2:5-11

This passage occurs Lectionary on Palm Sunday.   It also occurs in the Narrative Lectionary.  

For a look at the entire verse Philippians 2:1-13, check out this blog post.

Summary: Although this particular "pericope" misses 2:1-4 and then 12-13, it is so powerful that it can stand alone!  The Greek words are very rich, giving translators a tricky time.  Often they translate the verbs as nouns and vice versa!  The heart of the passage isn't about translation, though its about transformation, transformation of this world in Jesus Christ!

Key words
φρονειτε (φρονεω, meaning 'think', 2:5)  This means think, regard, have a mind.  This verb is also found twice in 2:2, in which Paul calls them to have the same mind as each other.  In 2010 when I was looking over this passage I was struck by how translators translated this verb (as a noun).  This doesn't interest me as much now, although how one translates this verse is fascinating.  In essence Paul is commending us to put the interests of others above ourselves, as Christ Jesus did.

To get a sense of this verb, rather than analyze the datives in 2:5 (which I can't really figure out!!), I want to look how this verb appears elsewhere in Philippians.

1:7  It is right for me to think this way about all of you, because you hold me in your heart,
2:2  make my joy complete: be of the same mind, having the same love, being in full accord and of one mind.
3:15  Let those of us then who are mature be of the same mind; and if you think differently about anything, this too God will reveal to you.
3:19  Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things.
4:2   I urge Euodia and I urge Syntyche to be of the same mind in the Lord.

What is interesting is that Paul presents two alternatives:
a)  Thinking about yourself first
b)  Thinking with he same mind with your brothers and sisters in Christ.

Paul does not suggest there is
c) thinking for yourself and Jesus yet not being with your brothers and sisters.

Paul is suggesting that the way in which we think like Christ is to submit to the group.  This is a hard teaching for this American Christian!

A few other notes on this verb:
- Paul's inclusion of the Christ hymn (6-11) is built on the preceding verses, especially 3-4.
- Paul does not directly say, think as Christ thought.  What he literally says is this:  "This whole business of putting others first, upon this think, that was was in Christ."  In other words, he is not saying that loving the neighbor was something that Jesus thought about, but rather he is saying that the loving neighbors within a community was something internal, intrinsic to Jesus.


αρπαγμον (the α has a rough breathing, so it is pronounced 'harpagmon", meaning 'plunder', 2:6).  The standard translation here is to make "grasp" a verb. The underlying Greek word here is "harpagmon," which means booty, plunder, something to be seized (even violently, through robbing, etc). So the more natural translation is probably, "Jesus did not consider plunder to be commensurate with God."  I know that David Fredrickson of Luther Seminary definitely emphasized this!  The basic idea is that gods in the Greco-Roman world would have used their power to abuse, rape and plunder.  But Jesus did not.  This seems like a better translation in regards to the historical-cultural situation.

μορφη (morphe, meaning 'shape' or 'form', 2:6)  Jesus is said to be in the "morphe" of a God. Morph means form. The idea of form is important -- Greek gods, as any museum will show you, had beautiful forms, not those of slaves! Click here for more
I also unpack the significance of the word for the whole of Paul's letter here: Philippians 2:1-13.  Essentially Paul uses three separate words to describe the likeness of Jesus to God and humanity; μορφη (morphe); σχημα (like schematics); and homoioma (kind of sort of like homonym, but closer!) The most significant, I would argue is μορφη because Paul will use this word later in the letter to talk about how we will inherit the shape of Christ (symmorphos, 3:21).

κενω ('empty', 2:7).  This is a strong verb.  The power of this verb cannot be lost! Jesus emptied -- became nothing!  (Grammar Note: Paul uses a participle in an easy way to translate here-- He emptied himself, taking (participle) the form of a slave. Participles, especially in narrative, often flow much more naturally than we assume!

υπηκοος (hypokoos, meaning 'obey', 2:8)  The word obedient is found here. In Greek, the word is related to listen (ακουω).  Obey is "hypo-akou-oo" literallyr "under listening."  To put oneself under what one hears!
κυριος Ιησους Χριστος (Jesus Christ is Lord", 2:11)  The phrase to confess and profess loyalty to the Emperor was "κυριος καισαρος." (Caesar is Lord).  Christians early on made great sacrifices because they replaced Caesar with Christ.

Structural note:  I believe the Greek is structured much like a Psalm.  I believe it presents rhymes like in Hebrew, where you have pairs of connected images rather than pairs of similar sounding words.  For example:
He makes me lie down in green pastures, he leads me besides still waters.
Same meaning, different images

In this passage, almost everything that is phrased, is paired:
He humbled himself; obedient unto death
Every knee shall bend...; every tongue confess

Ezekiel 37 and a Chaism

This passage occurs in the Narrative Lectionary Year 4 Advent Cycle.  It also occurs during the Revised Common Lectionary, Year A, Lent, most recently March 22, 2020.

Chiastic structure of Ezekiel 37. 
This week I'd like to show how the language Ezekiel points toward a chiasm.  A chiasm is a structure, used very often in Hebrew, along the lines of this
Point A
  Point B
     MAIN Point C
  Counterpoint/echo B
Counterpoint/echo A

Repetition of words and themes points toward the middle, which reveals the author's main point.  This is a valuable tool for teaching, but I would also argue, for remembering stories as well.  It works very well in Hebrew, a language with a fairly small vocabulary.  English authors cover up these structures by translating the same word in various ways.  In Ezekiel 37, this happens most meaningfully with  (דוח) , which means Spirit, wind or breath. 

Once you start laying out the words, a strong argument for a chaism emerges, with the key verse in the middle: "You shall live and know that I am the Lord"

Point A:  The Spirit (דוח) leads Ezekiel to the valley of dry bones (עצם)
   Point B:  Even prophet (literally, son of Adam) is uncertain about fate of bones (עצם); only God knows (ידע)
     Point C:   Command to prophesy (נבא), to speak the Word of the LORD (דבד) with the promise of the Spirit  (דוח)
                       1)  Bones (עצם) will take on flesh
                       2)  Flesh will come alive (חיה) through Spirit (דוח)
        Point D:  MAIN POINT:  People will be alive (חיה) and know (ידע) that the LORD is God!
     Point C':  Ezekiel Prophesies (נבא)
                        1)  Bones (עצם) take on flesh
                        2)  Flesh comes alive  (חיה) as Spirit  (דוח) comes at Word of God. 
In fact, a whole multitude has been resurrected
   Point B':  People said they did not know their fate, their bones (עצם) had dried up; command to prophesy (נבא) the promise of God's Spirit to the people
Point A:  Spirit (דוח) will be with everyone (not just Ezekiel); they will be in Israel, not in valley; people will be alive (חיה) and know (ידע) that the LORD is God!

Matthew 17:1-9 (Transfiguration)

This passage occurs as the Transfiguration Sunday Gospel in the Revised Common Lectionary (Year A) and Narrative Lectionary (Year 1), most recently February 2020.

Summary:
Obviously a familiar and beautiful passage.  Matthew lets us know that this event occurs "six" (hex) days after the first messianic prediction.  This is the only time in the Gospels that anything happens six days later.  Why? The last time we found something happening on the six day was the creation of humans, which the Bible calls good; in fact, very good.  Peter likewise calls it "good" to be on the mountaintop.  The sixth day of creation was good, but it was not the ultimate day; the 7th was and is.  In the same way, the transfiguration is a good day.  Moses and Elijah, the law and the prophets, are great and to be celebrated.  By they are not the ultimate; Jesus is.  Likewise, turning bright as light is good and to be celebrated.  But it is not the crucifixion and resurrection Jesus for which has come.

Key words:
εξ ("six" -- there is a rough breathing mark over the e, so this word is read "hex" like "hexagon"; 17:1):  This is the only event that occurs "six" days after something in any of the Gospels or in the whole Bible.  The last event is a series of teachings in which Jesus foretells his death and resurrection and Peter rebukes him.  So why six?  In the Bible six often refers to incomplete (yet not entirely bad!) things, chiefly creation.  Transfiguration is good.  But not ultimate.

αναφερω  ("took up" or "sacrificed"; 17:1):  This word literally means "take up," but is often used to describe the action of the priest in sacrifice.  It is also used for Abraham taking up Isaac to Mount Moriah.  Is Jesus taking up his disciples for a sacrifice?  Is he sacrificing them?  I think in this case, the verb probably just means "took up" but an interesting connection.  It is interesting to note that when Jesus "takes" us "up" we come back changed!

μεταμορφομαι ("transfigured" or "metamophisized"; 17:2):  The Latin "transfigured" is not as "cool", imho, as the Greek "metamorphisized."  This word is fairly rare in the NT.  It also occurs in Romans 12:2 (Do not let your minds be confirmed to this world, but transformed by the renewing of your minds...) and 2 Corinthians 3:18, which reads something like "Shine, Jesus, Shine."  Transfigured sounds so churchy.  Try "transformation" or "metamorphosed" as see what reaction you get.  "Transformer Sunday"

φος ("light"; 17:2 see also 5:14).  Jesus called his disciples to be the light of the world; a city on a hill cannot be hidden.  In this passage we again have light on the hill, but this time it is Jesus himself.  The NRSV covers up the literal phrase, "white as light," which is too bad because it is one of the few times, outside of John, that Jesus is referred to as light.  Even the angel at the resurrection (28:3) will not be bright as light!

αγαπητος ("beloved"; 17:5; 12:18; 3:17):  This phrase harkens back to Jesus baptism.  It also reaches back to the prophet Isaiah and the love song for the beloved.  (A few times God calls Israel his beloved).  Most significantly, it leads us back to Abraham and his near sacrifice of Isaac, his beloved son. Baptism, sacrifice, a mountaintop, God's promises to Abraham.  Something Lutheran stirs in these waters...

αψαμενος ("touch"; aorist participle of απτω; 17:7):  I find it interesting that Jesus touches them.  I had missed that before.  I think it greatly softens Jesus words.  He touches them.  Tells them to arise and not be afraid.  We often remember his words at the end of the story, not to tell anyone, but this is a powerful gesture by Jesus:  to uplift with his touch and his words.

οραμα ("vision," 17:9):  The NIV probably gets this right by translating it "what you have seen" instead of vision, because vision for most of us sounds like something made up.  Freiburg Lexicon says, (1) literally what is seen, appearance, spectacle; (2) in the NT a supernatural vision, given as a means of divine communication, to be distinguished from a dream (οναρ)

εγερθη ("stand up" or "resurrect"; aorist passive of εγειρω; 17:7 &9)  Jesus uses the same verb for talking about his resurrection as he does to tell the disciples to "stand up."  Jesus tells them to stand up.  And then he tells them he will "stand up."  Jesus resurrection leads to our own resurrection too.

Grammar:  The quick and easy circumstantial participle
A number of verses in this section have easy circumstantial participles.  17:7 for example, puts one right in the middle of the sentence (after the και)
και αψαμενος αυτων ειπεν
first step:  plug in English words in "untranslated format."  I will put an * by the part that we need to clarify in order to translate.
and touch* of them he said
It turns out that the "he said" is the main part of the sentence.  The αψαμενος αυτων is the participle
The participle is in the aorist, which means it happened before the other verb.  So
"touched of them, he said."
We need to clean up the word "touched" but two things are tricky.  First, the verb is in the middle voice.  Don't worry about that.  He did not touch himself; what languages consider "middle voice" varies.  In this case, we can translate this as an active voice, "touch."  Second, αυτων is in the genitive simply because this verb takes a genitive object.  So
"and touched them, he said."
Now we figure out who is doing the action
Here it should be obvious that Jesus touched them.  You could also check that the participle is in the nominative, which means the subject of the rest of the sentence is doing the action...who is Jesus.
Then we add in the circumstance
"and after he touched them, he said"

Consider also 17:9 
επαραντες δε τους οφθαλμους αυτων ειδον...ει μη...
Here again we have a circumstantial participle.  Step one, fill in English that you know
look up* and the eyes of them they saw...
Once you figure out that ειδον = they saw = the main verb of the sentence, you should be able to move quickly through this participle.  Indeed, your brain can probably figure out the actual reading:
"After lifting their eyes they saw..."
You could work through this in sequential steps:
Fix tense:  "lifted their eyes they saw"
Fix voice...already done
Figure out who -- the disciples!  (Again, you can check the case and number, but disciples makes sense!)
Then add circumstance.  Since it is aorist, it happened first...
"After lifting their eyes they saw..."