KJV: And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
YLT: And after six days Jesus taketh Peter, and James, and John his brother, and doth bring them up to a high mount by themselves,
Darby: And after six days Jesus takes with him Peter, and James, and John his brother, and brings them up into a high mountain apart.
ASV: And after six days Jesus taketh with him Peter, and James, and John his brother, and bringeth them up into a high mountain apart:
| μεθ’ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| ἡμέρας | days |
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Parse: Noun, Accusative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἓξ | six |
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Parse: Adjective, Accusative Feminine Plural Root: ἕξ Sense: six. |
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| παραλαμβάνει | takes with [Him] |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: παραλαμβάνω Sense: to take to, to take with one’s self, to join to one’s self. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πέτρον | Peter |
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Parse: Noun, Accusative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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| Ἰάκωβον | James |
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Parse: Noun, Accusative Masculine Singular Root: Ἰάκωβος Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2. |
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| Ἰωάννην | John |
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Parse: Noun, Accusative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| ἀδελφὸν | brother |
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Parse: Noun, Accusative Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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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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| ἀναφέρει | brings up |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀναφέρω Sense: to carry or bring up, to lead up. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ὄρος | a mountain |
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Parse: Noun, Accusative Neuter Singular Root: ὄρος Sense: a mountain. |
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| ὑψηλὸν | high |
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Parse: Adjective, Accusative Neuter Singular Root: ὑψηλός Sense: high, lofty. |
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| ἰδίαν | themselves |
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Parse: Adjective, Accusative Feminine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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Greek Commentary for Matthew 17:1
This could be on the sixth day, but as Luke (Luke 9:28) puts it “about eight days” one naturally thinks of a week as the probable time, though it is not important. [source]
Literally, takes along. Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. So at Gethsemane.Apart (κατ ιδιαν kat' idian) means “by themselves” (alone, μονους monous Mark has it) up (αναπερει anapherei) into a high mountain, probably Mount Hermon again, though we do not really know. “The Mount of Transfiguration does not concern geography” (Holtzmann). [source]
. Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. So at Gethsemane.Apart (κατ ιδιαν kat' idian) means “by themselves” (alone, μονους monous Mark has it) up (αναπερει anapherei) into a high mountain, probably Mount Hermon again, though we do not really know. “The Mount of Transfiguration does not concern geography” (Holtzmann). [source]
(κατ ιδιαν kat' idian) means “by themselves” (alone, μονους monous Mark has it) up (αναπερει anapherei) into a high mountain, probably Mount Hermon again, though we do not really know. “The Mount of Transfiguration does not concern geography” (Holtzmann). [source]
Rev. gives the force of the preposition παρά , taketh with him. [source]
Not said of the mountain, as isolated, but of the disciples; so that they might be alone with him. Compare Mark 9:2, apart by themselves ( κατ ' ἰδίαν μόνους : lit., apart alone )i1. [source]
Reverse Greek Commentary Search for Matthew 17:1
The preposition παρά (with, by the side of )implies taketh along with himself, or conducteth. It is the same word which all three evangelists use of our Lord's taking his chosen apostles to the Mount of Transfiguration (Matthew 17:1; Mark 9:9; Luke 9:28). [source]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Jesus here endorses John as the promise of Malachi. The people understood Malachi 4:1 to mean the return of Elijah in person. This John denied as to himself (John 1:21). But Jesus affirms that John is the Elijah of promise who has come already (Matthew 17:12). He emphasizes the point: “He that hath ears to hear, let him hear.” [source]
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” (ποικιλαις poikilais) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had “torments” (βασανοις basanois). The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, (δαιμονιζομενους και σεληνιαζομενους και παραλυτικους daimonizomenous kai selēniazomenous kai paralutikous), people possessed by demons, lunatics or “moon-struck” because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in Matthew 17:15, paralytics (our very word). Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι selēniazomai from σεληνη selēnē (moon). These diseases are called “torments.” [source]
Alone. This word only in Mark. See notes on Matthew 17:1-8 for discussion of the Transfiguration. Luke 9:28 adds “to pray” as the motive of Jesus in taking Peter, James, and John into the high mountain. [source]
This late double compound verb, usual form apokathistēmi in the papyri, is Christ‘s description of the Baptist as the promised Elijah and Forerunner of the Messiah. See note on Matthew 17:10-13. The disciples had not till now understood that the Baptist fulfilled the prophecy in Malachi 3:5. They had just seen Elijah on the mountain, but Jesus as Messiah preceded this coming of Elijah. But Jesus patiently enlightens his dull pupils as they argue about the exegesis of the scribes. [source]
Mark alone gives this item. He is much fuller on this incident (9:14-29) than either Matthew (Matthew 17:14-20) or Luke (Luke 9:37-43). It was just like the professional scribes to take keen interest in the failure of the nine disciples to cure this poor boy. They gleefully nagged and quizzed them. Jesus and the three find them at it when they arrive in the plain. [source]
Indoors the nine disciples seek an explanation for their colossal failure. They had cast out demons and wrought cures before. The Revisers are here puzzled over Mark‘s use of hoti as an interrogative particle meaning why where Matthew 17:19 has dia ti Some of the manuscripts have dia ti here in Mark 9:28 as all do in Matthew 17:19. See also Mark 2:16 and Mark 9:11. It is probable that in these examples hoti really means why. See Robertson, Grammar, p. 730. The use of hos as interrogative “is by no means rare in the late Greek” (Deissmann, Light from the Ancient East, p. 126). [source]
A nominativus pendens without connexion or construction. Mark 9:2 (Matthew 17:1) has “after six days” which agrees with the general statement. [source]
Common verb for rubbing together, crushing together like chains (Mark 5:4) or as a vase (Mark 14:3). See notes on Matthew 17:15 and notes on Mark 9:17 for discussion of details here. [source]
Here the two questions of Mark 9:19 (only one in Matthew 17:17) are combined in one sentence. [source]
See Isaiah 40:1-11; Malachi 3:1-5. John will deny that he is actually Elijah in person, as they expected (John 1:21), but Jesus will call him Elijah in spirit (Mark 9:12; Matthew 17:12).Hearts of fathers (καρδιας πατερων kardias paterōn). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home.Wisdom Not σοπια sophia but a word for practical intelligence.Prepared (κατεσκευασμενον kateskeuasmenon). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias. [source]
Literally, “It tears him with (accompanied with, μετα meta) foam” (old word, απρος aphros only here in the N.T.). From σπαρασσω sparassō to convulse, a common verb, but in the N.T. only here and Mark 1:26; Mark 9:26 (and συνσπαρασσω sunsparassō Mark 9:20). See Mark 9:17; and note on Matthew 17:15 for variations in the symptoms in each Gospel. The use of μετα απρου meta aphrou is a medical item.Hardly (μολις molis). Late word used in place of μογις mogis the old Greek term (in some MSS. here) and alone in Luke‘s writings in the N.T. save 1 Peter 4:18; Romans 5:7.Bruising him sorely Common verb for rubbing together, crushing together like chains (Mark 5:4) or as a vase (Mark 14:3). See notes on Matthew 17:15 and notes on Mark 9:17 for discussion of details here. [source]
Here the future tense, will receive. Rev., therefore, much better: I come again and will receive you. The change of tense is intentional, the future pointing to the future personal reception of the believer through death. Christ is with the disciple alway, continually “coming” to him, unto the end of the world. Then He will receive him into that immediate fellowship, where he “shall see Him as He is.” The verb παραλαμβάνω is used in the New Testament of taking along with (Matthew 4:5, note; Matthew 17:1, note; Acts 16:33, note): of taking to (Matthew 1:20; John 14:3): of taking from, receiving by transmission; so mostly in Paul (Galatians 1:12; Colossians 2:6; Colossians 4:17; 1 Thessalonians 2:13, etc. See also Matthew 24:40, Matthew 24:41). It is scarcely fanciful to see the first two meanings blended in the use of the verb in this passage. Jesus, by the Spirit, takes His own along with Him through life, and then takes them to His side at death. He himself conducts them to Himself. [source]
Most commonly in the New Testament of taking one along with another. See on Matthew 4:5; see on Matthew 17:1; see on Acts 16:33. But also of accepting or acknowledging one to be what he professes to be, and of receiving something transmitted, as 1 Corinthians 11:23; Galatians 1:12, etc. Westcott thinks this latter sense is implied here; Christ having been offered by the teachers of Israel through John. Alford adopts the former sense; “expressing the personal assumption to one's self as a friend or companion.” De Wette explains to receive into the house. Godet strains a point by explaining as welcomed. De Wette's explanation seems to agree best with his own home. Here again compare the nice choice of verbs: apprehended ( κατέλαβεν ) the Light as a principle, and received ( παρέλαβον ) the Light as a person and the Master of the house. [source]
Only here in New Testament. The kindred verb, to restore, occurs Matthew 17:11; Acts 1:6, etc. As a technical medical term, it denotes complete restoration of health; the restoring to its place of a dislocated joint, etc. [source]
Stronger than the simple possessive pronoun. The adjective means private, personal. Often used adverbially in the phrase κατ ' ἰδίαν , apart, privately. See Matthew 17:1; Matthew 24:3. [source]
First aorist active infinitive of διαστρεπω diastrephō old verb to turn or twist in two, to distort, to pervert (cf. Matthew 17:17; Luke 23:2). [source]
Double compound (απο κατα ιστημι apoαποκατιστημι kataπαλινγενεσια histēmi), here only in the N.T., though common in late writers. In papyri and inscriptions for repairs to temples and this phrase occurs in Jewish apocalyptic writings, something like the new heaven and the new earth of Revelation 21:1. Paul has a mystical allusion also to the agony of nature in Romans 8:20-22. The verb apokathistēmi is used by Jesus of the spiritual and moral restoration wrought by the Baptist as Elijah (Matthew 17:11; Mark 9:12) and by the disciples to Jesus in Acts 1:6. Josephus uses the word of the return from captivity and Philo of the restitution of inheritances in the year of jubilee. As a technical medical term it means complete restoration to health. See a like idea in palingenesia (renewal, new birth) in Matthew 19:28; Titus 3:5. This universalism of Peter will be clearer to him after Joppa and Caesarea. [source]
Better, from man. Παρὰ fromemphasizes the idea of transmission, and marks the connection between giver and receiver. Comp. 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Timothy 3:14; Acts 10:22. In the Gospels and Acts παραλαμβάνειν usually means to take, in the sense of causing to accompany, as Matthew 4:5; Matthew 17:1; Mark 4:36, etc. Scarcely ever in the sense of receive: see Mark 7:4. In Paul only in the sense of receive, and only with παρὰ , with the single exception of 1 Corinthians 11:23( ἀπὸ ). The simple λαμβάνω usually with παρὰ , but with ἀπὸ , 1 John 2:27; 1 John 3:22. [source]
Crooked, see on untoward, Acts 2:40; see on froward, 1 Peter 2:18. Perverse, lit., warped, twisted. See on Matthew 17:17; see on Luke 23:14. [source]
Free from censure Harmless (ακεραιοι akeraioi). Unmixed, unadulterated as in Romans 16:19. Without blemish Without spot, “unblemished in reputation and in reality” (Vincent). In the midst of (μεσον meson). Preposition with genitive. Crooked Old word, curved as opposed to ορτος orthos straight. See note on Acts 2:40. Perverse (diestrammenēs). Perfect passive participle of diastrephō to distort, to twist, to turn to one side (διεστραμμενης dia in two). Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
Without spot, “unblemished in reputation and in reality” (Vincent). In the midst of (μεσον meson). Preposition with genitive. Crooked Old word, curved as opposed to ορτος orthos straight. See note on Acts 2:40. Perverse (diestrammenēs). Perfect passive participle of diastrephō to distort, to twist, to turn to one side (διεστραμμενης dia in two). Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
Old word, curved as opposed to ορτος orthos straight. See note on Acts 2:40. Perverse (diestrammenēs). Perfect passive participle of diastrephō to distort, to twist, to turn to one side (διεστραμμενης dia in two). Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
Perfect passive participle of diastrephō to distort, to twist, to turn to one side Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
Compare Romans 1:18. The present tense denotes the certainty of the future event, as Matthew 17:11; John 4:21. The best texts omit upon the children of disobedience. [source]
The usual Old-Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare Hebrews 13:15. The force of ἀνά , up, appears in the fact of the altar being raised. The word is often used of carrying from a lower to a higher place. Thus Matthew 17:1; Luke 24:51. In this sense 1 Peter 2:24of this chapter is suggestive, where it is said that Christ bare ( ἀνήνεγκεν ) our sins: carried them up to the cross. See note there. [source]