KJV: And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
YLT: and he was transfigured before them, and his face shone as the sun, and his garments did become white as the light,
Darby: And he was transfigured before them. And his face shone as the sun, and his garments became white as the light;
ASV: and he was transfigured before them; and his face did shine as the sun, and his garments became white as the light.
| μετεμορφώθη | He was transfigured |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: μεταμορφόω Sense: to change into another form, to transform, to transfigure. |
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| ἔμπροσθεν | before |
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Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
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| ἔλαμψεν | shone |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐπιλάμπω Sense: to shine. |
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| πρόσωπον | face |
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Parse: Noun, Nominative Neuter Singular Root: πρόσωπον Sense: the face. |
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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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| ὡς | like |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| ἥλιος | sun |
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Parse: Noun, Nominative Masculine Singular Root: ἥλιος Sense: the sun. |
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| τὰ | - |
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Parse: Article, Nominative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ἱμάτια | the clothes |
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Parse: Noun, Nominative Neuter Plural Root: ἱμάτιον Sense: a garment (of any sort). |
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| ἐγένετο | became |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| λευκὰ | white |
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Parse: Adjective, Nominative Neuter Plural Root: λευκός Sense: light, bright, brilliant. |
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| φῶς | light |
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Parse: Noun, Nominative Neuter Singular Root: φῶς Sense: light. |
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Greek Commentary for Matthew 17:2
The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change It really presents the essence of a thing as separate from the σχημα schēma (fashion), the outward accident. So in Romans 12:2 Paul uses both verbs, συνσχεματιζεστε sunschematizesthe (be not fashioned) and μεταμορπουστε metamorphousthe (be ye transformed in your inner life). So in 1 Corinthians 7:31 σχημα schēma is used for the fashion of the world while in Mark 16:12 μορπη morphē is used of the form of Jesus after his resurrection. The false apostles are described by μετασχηματισομαι metaschēmatisomai in 2 Corinthians 11:13-15. In Philemon 2:6 we have εν μορπηι en morphēi used of the Preincarnate state of Christ and μορπην δουλου morphēn doulou of the Incarnate state (Philemon 2:7), while σχηματι ως αντρωπος schēmati hōs anthrōpos emphasizes his being found “in fashion as a man.” But it will not do in Matthew 17:2 to use the English transliteration μεταμορπωσις metamorphōsis because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est) is better. “The deeper force of μεταμορπουσται metamorphousthai is seen in 2 Corinthians 3:18 (with reference to the shining on Moses‘ face), Romans 12:2 ” (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ “as the sun” and his garments “as the light.” [source]
μετά , denoting change or transfer, and μορφή , form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from σχῆμα , the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The μορφή partakes of the essence of a thing; the σχῆμα is an accident which may change, leaving the form unaffected. Compare Mark 16:12; Christ “appeared in another form ” ( μορφή )and 1 Corinthians 7:31: “the fashion ( σχῆμα ) of the world passeth away.” The distinction passes into the verbs compounded with these two nouns. Thus, Romans 12:2, “Be not conformed to this world,” is μὴ συσχηματίζεσθε ;i.e., be not fashioned according to the fleetingfashion of this world. So Rev.,fashioned. See, also, 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of μορθή , never of σχῆμα . Hence, Romans 12:2, “Be ye transformed ( μεταμορφοῦσθε )the change taking place by the renewing of the mind. Compare Romans 8:29; 2 Corinthians 3:18; Philemon 3:21; and see, further, on Philemon 2:6, Philemon 2:7. Why, then, it may be asked, is a compound of μορφή employed in this description of the transfigured Saviour, since the change described is a change in his outward appearance? It may be answered, because a compound of σχῆμα , expressing merely a change in the aspect of Christ's person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A fore-shadowing or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation “as he is” (1 John 3:2), in the glory which he had with the Father before the world was (John 17:5). In truth, there is a deep and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the dead patriarchs could not wholly convey: a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my beloved Son. The same truth is illustrated in the use of μορφή in Mark 16:12, where it is said that Jesus appeared in a different form ( ἐν ἑτέρᾳ μορφῇ ) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Matthew 17:2
Matthew refers to Zechariah 11:12. These pieces were shekels of the sanctuary, of standard weight, and therefore heavier than the ordinary shekel. See on Matthew 17:24. Reckoning the Jerusalem shekel at seventy-two cents, the sum would be twenty-one dollars and sixty cents. This was the price which, by the Mosaic law, a man was condemned to pay if his ox should gore a servant (Exodus 21:32). Our Lord, the sacrifice for men, was paid for out of the temple-money, destined for the purchase of sacrifices. He who “took on him the form of a servant” was sold at the legal price of a slave. [source]
Lit.,the current coin of tribute, which was paid not in Jewish but in Roman money. See on Matthew 17:25, tribute. [source]
From κόλλυβος , the rate of exchange. These changers sat in the temple, in the court of the Gentiles, to change the foreign coins of pilgrims into the shekel of the sanctuary for payment of the annual tribute. See on Matthew 17:24. [source]
Single grain in contrast with the collective σπερμα sperma (Matthew 17:20).Took and sowed (λαβων εσπειρεν labōn espeiren). Vernacular phrasing like Hebrew and all conversational style. In Koiné. [source]
It was a suitable time for the disclosure of the greatest secret of his death. It is now just a little over six months before the cross. They must know it now to be ready then. The great confession of Peter made this seem an appropriate time. He will repeat the warnings (Matthew 17:22. with mention of betrayal; Matthew 20:17-19 with the cross) which he now “began.” So the necessity (δει dei must) of his suffering death at the hands of the Jerusalem ecclesiastics who have dogged his steps in Galilee is now plainly stated. Jesus added his resurrection “on the third day” (τηι τριτηι ημεραι tēi tritēi hēmerāi), not “on the fourth day,” please observe. Dimly the shocked disciples grasped something of what Jesus said. [source]
The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change It really presents the essence of a thing as separate from the σχημα schēma (fashion), the outward accident. So in Romans 12:2 Paul uses both verbs, συνσχεματιζεστε sunschematizesthe (be not fashioned) and μεταμορπουστε metamorphousthe (be ye transformed in your inner life). So in 1 Corinthians 7:31 σχημα schēma is used for the fashion of the world while in Mark 16:12 μορπη morphē is used of the form of Jesus after his resurrection. The false apostles are described by μετασχηματισομαι metaschēmatisomai in 2 Corinthians 11:13-15. In Philemon 2:6 we have εν μορπηι en morphēi used of the Preincarnate state of Christ and μορπην δουλου morphēn doulou of the Incarnate state (Philemon 2:7), while σχηματι ως αντρωπος schēmati hōs anthrōpos emphasizes his being found “in fashion as a man.” But it will not do in Matthew 17:2 to use the English transliteration μεταμορπωσις metamorphōsis because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est) is better. “The deeper force of μεταμορπουσται metamorphousthai is seen in 2 Corinthians 3:18 (with reference to the shining on Moses‘ face), Romans 12:2 ” (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ “as the sun” and his garments “as the light.” [source]
Here only in the N.T. One example in a papyrus b.c. 161 (Moulton and Milligan, Vocabulary). The old idiomatic use of πτανω phthanō with the participle survives in this example of προπτανω prophthanō in Matthew 17:25, meaning to anticipate, to get before one in doing a thing. The Koiné uses the infinitive thus with πτανω phthanō which has come to mean simply to arrive. Here the anticipation is made plain by the use of προ prȯ See Robertson‘s Grammar, p. 1120. The “prevent” of the Authorized Version was the original idea of praevenire, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. [source]
This is the prediction in Matthew of the cross (Matthew 16:21; Matthew 17:22; Matthew 20:17). “Aside by themselves” (Moffatt). The verb is παρελαβεν parelaben Jesus is having his inward struggle (Mark 10:32) and makes one more effort to get the Twelve to understand him. [source]
The Greek means “the matter of the fig tree,” as if a slight matter in comparison with this mountain Removing a mountain is a bigger task than blighting a fig tree. “The cursing of the fig-tree has always been regarded as of symbolic import, the tree being in Christ‘s mind an emblem of the Jewish people, with a great show of religion and no fruit of real godliness. This hypothesis is very credible” (Bruce). Plummer follows Zahn in referring it to the Holy City. Certainly “this mountain” is a parable and one already reported in Matthew 17:20 (cf. sycamine tree in Luke 17:6). Cf. Zechariah 14:4. [source]
Removing a mountain is a bigger task than blighting a fig tree. “The cursing of the fig-tree has always been regarded as of symbolic import, the tree being in Christ‘s mind an emblem of the Jewish people, with a great show of religion and no fruit of real godliness. This hypothesis is very credible” (Bruce). Plummer follows Zahn in referring it to the Holy City. Certainly “this mountain” is a parable and one already reported in Matthew 17:20 (cf. sycamine tree in Luke 17:6). Cf. Zechariah 14:4. [source]
Gulping or drinking down the camel. An oriental hyperbole like that in Matthew 19:24. See also Matthew 5:29, Matthew 5:30; Matthew 17:20; Matthew 21:21. Both insects and camels were ceremonially unclean (Leviticus 11:4, Leviticus 11:20, Leviticus 11:23, Leviticus 11:42). “He that kills a flea on the Sabbath is as guilty as if he killed a camel” (Jer. Shabb. 107). [source]
See on Matthew 17:2. [source]
Compounded of εὖ , well, and σχῆμα , form, shape, figure. On the latter word, see on Matthew 17:2. In its earlier use this adjective would, therefore, emphasize the dignified external appearance and deportment. So Plato, noble bearing (“Republic,” 413). Later, it came to be used in the sense ofnoble; honorable in rank. See Acts 13:50; Acts 17:12. [source]
A different picture from Matthew‘s in the branches thereof But both use κατασκηνοιν kataskēnoin to tent or camp down, make nests in the branches in the shade or hop on the ground under the shade just like a covey of birds. In Matthew 8:20 the birds have nests The use of the mustard seed for smallness seems to have been proverbial and Jesus employs it elsewhere (Matthew 17:20; Luke 17:6). [source]
But both use κατασκηνοιν kataskēnoin to tent or camp down, make nests in the branches in the shade or hop on the ground under the shade just like a covey of birds. In Matthew 8:20 the birds have nests The use of the mustard seed for smallness seems to have been proverbial and Jesus employs it elsewhere (Matthew 17:20; Luke 17:6). [source]
Old words, all of them. Matthew 17:2 has white as the light (λευκα ως το πως leuka hōs to phōs), Luke 9:29 “white and dazzling” (λευκος εχαστραπτων leukos exastraptōn) like lightning. [source]
Γναπω Gnaphō is an old word to card wool. Note ουτως houtōs so, so white. Some manuscripts in Matthew add ως χιων hōs chiōn as snow. Probably the snow-capped summit of Hermon was visible on this very night. See note on Matthew 17:2 for “transfigured.” [source]
The addition of “and of fasting” does not appear in the two best Greek manuscripts (Aleph and B). It is clearly a late addition to help explain the failure. But it is needless and also untrue. Prayer is what the nine had failed to use. They were powerless because they were prayerless. Their self-complacency spelled defeat. Matthew 17:20 has “because of your little faith” That is true also. They had too much faith in themselves, too little in Christ. “They had trusted to the semi-magical power with which they thought themselves invested” (Swete). “Spirits of such malignity were quick to discern the lack of moral power and would yield to no other” (ibid.). [source]
Imperfect tense, and the reason given for secrecy. He was renewing again definitely the prediction of his death in Jerusalem some six months ahead as he had done before (Mark 8:31; Matthew 16:21; Luke 9:22). Now as then Jesus foretells his resurrection “after three days” (“the third day,” Matthew 17:23). [source]
An old word. Chiefly in Paul‘s Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master‘s allusion to his resurrection (Mark 9:10). Matthew 17:23 notes that “they were exceeding sorry” to hear Jesus talk this way again, but Mark adds that they “were afraid to ask him” Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term “Satan” hurled at Peter when he protested the other time when Jesus spoke of his death (Mark 8:33; Matthew 16:23). Luke 9:45 explains that “it was concealed from them,” probably partly by their own preconceived ideas and prejudices. [source]
Lit., became different. Luke avoids Matthew's word, μεταμορφώθη , was metamorphosed. He was writing for Greek readers, to whom that word represented the transformations of heathen deities into other forms. See, for instance, the story of the capture of Proteus by Menelaus, in the fourth book of Homer's “Odyssey.” See on Matthew 17:2. [source]
The only instance in the N.T. of this old word for a coin of 65.5 grains about the value of the common δηναριυς dēnarius (about eighteen cents), a quarter of a Jewish shekel. The double drachma (διδραχμον didrachmon) occurs in the N.T. only in Matthew 17:24. The root is from δρασσομαι drassomai to grasp with the hand (1 Corinthians 3:19), and so a handful of coin. Ten drachmas would be equal to nearly two dollars, but in purchasing power much more. [source]
At the present time both the black mulberry (sycamine) and the white mulberry (sycamore) exist in Palestine. Luke alone in the N.T. uses either word, the sycamine here, the sycamore in Luke 19:4. The distinction is not observed in the lxx, but it is observed in the late Greek medical writers for both trees have medicinal properties. Hence it may be assumed that Luke, as a physician, makes the distinction. Both trees differ from the English sycamore. In Matthew 17:20 we have “mountain” in place of “sycamine tree.” [source]
Literally, “the appearance of his face became different.” Matthew 17:2 says that “his face did shine as the sun.” Luke does not use the word “transfigured” Literally, And his raiment white radiant. There is no and between “white” and “dazzling.” The participle εχαστραπτων exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
. There is no and between “white” and “dazzling.” The participle εχαστραπτων exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
Imperfect active with αν an and so a conclusion (apodosis) of the second class, determined as unfulfilled, a mixed condition therefore.Sycamine tree (συκαμινωι sukaminōi). At the present time both the black mulberry (sycamine) and the white mulberry (sycamore) exist in Palestine. Luke alone in the N.T. uses either word, the sycamine here, the sycamore in Luke 19:4. The distinction is not observed in the lxx, but it is observed in the late Greek medical writers for both trees have medicinal properties. Hence it may be assumed that Luke, as a physician, makes the distinction. Both trees differ from the English sycamore. In Matthew 17:20 we have “mountain” in place of “sycamine tree.”Be thou rooted up First aorist passive imperative as is πυτευτητι phuteuthēti have obeyed First aorist active indicative with αν an apodosis of a second-class condition (note aorist tense here, imperfect ελεγετε elegete). [source]
Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mark 8:27; Matthew 16:13). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration.To pray (προσευχασται proseuxasthai). Peculiar to Luke who so often mentions Christ‘s habit of prayer (cf. Luke 3:21). See also Luke 9:29 “as he was praying” (εν τωι προσευχεσται en tōi proseuchesthai one of Luke‘s favourite idioms).His countenance was altered Literally, “the appearance of his face became different.” Matthew 17:2 says that “his face did shine as the sun.” Luke does not use the word “transfigured” Literally, And his raiment white radiant. There is no and between “white” and “dazzling.” The participle εχαστραπτων exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
between “white” and “dazzling.” The participle εχαστραπτων exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
A late word from the adjective megaleios and that from megas (great). In the N.T. only here and Acts 19:27 of Artemis and in 2 Peter 1:16 of the Transfiguration. It came to be used by the emperors like our word “Majesty.”Which he did (hois epoiei). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active epoiei covers a good deal not told by Luke (See Mark 9:30 = Matthew 17:22). Note the attraction of the relative hois into the case of pāsin its antecedent. [source]
This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active epoiei covers a good deal not told by Luke (See Mark 9:30 = Matthew 17:22). Note the attraction of the relative hois into the case of pāsin its antecedent. [source]
Second aorist imperative middle of τιτημι tithēmi common verb. “Do you (note emphatic position) yourselves (whatever others do) put into your ears.” No word like “sink” here. The same prediction here as in Mark 9:31 = Matthew 17:22 about the Son of man only without mention of death and resurrection as there. See note on Mark 9:31 for discussion. [source]
Only here in the New Testament. The kindred noun κέρμα , money, which occurs only in John 2:15, is from κείρω , to cut into bits, and means therefore small coin; “small change,” of which the money-changers would require a large supply. Hence changers of money means, strictly, dealers in small change. Matthew and Mark use λυβιστής (see John 2:15), of which the meaning is substantially the same so far as regards the dealing in small coin; but with the difference that κόλλυβος , the noun from which it is derived, and meaning a small coin, is also used to denote the rate of exchange. This latter word therefore gives a hint of the premium on exchange, which John's word here does not convey. The money-changers opened their stalls in the country towns a month before the feast. By the time of the first arrivals of passover-pilgrims at Jerusalem, the country stalls were closed, and the money-changers sat in the temple (see on Matthew 17:24; see on Matthew 21:12; see on Mark 11:15). John's picture of this incident is more graphic and detailed than those of the Synoptists, who merely state summarily the driving out of the traders and the overthrow of the tables. Compare Matthew 21:12, Matthew 21:13; Mark 11:15-17; Luke 19:45, Luke 19:46. [source]
This form of expression occurs frequently in the New Testament, to denote the possession or experience of virtues, sensations, desires, emotions, intellectual or spiritual faculties, faults, or defects. It is stronger than the verb which expresses any one of these. For instance, to have faith is stronger than to believe: to have life, than the act of living. It expresses a distinct, personal realization of the virtue or fault or sentiment in question. Hence, to have sorrow is more than to be sorrowful. In Matthew 17:20, Christ does not say if ye believe, but if ye have faith; if faith, in ever so small a degree, is possessed by you as a conscious, living principle and motive. Compare have love (John 13:35; 1 John 4:16); have peace (John 16:33); have trust (2 Corinthians 3:4); have boldness (Hebrews 10:19; 1 John 2:28). [source]
Rationem reddere. They will have to explain matters to the proconsul. Συστροπη Sustrophē (from συν sun together, στρεπω strephō to turn) is a late word for a conspiracy (Acts 23:12) and a disorderly riot as here (Polybius). In Acts 28:12 συστρεπω sustrephō is used of gathering up a bundle of sticks and of men combining in Matthew 17:22. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting. [source]
Genitive absolute with αιτιος aitios common adjective (cf. αιτια aitia cause) though in N.T. only here and Hebrews 5:9; Luke 23:4, Luke 23:14, Luke 23:22. And as touching it (περι ου peri hou). “Concerning which.” But what? No clear antecedent, only the general idea. Give an account of this concourse Rationem reddere. They will have to explain matters to the proconsul. Συστροπη Sustrophē (from συν sun together, στρεπω strephō to turn) is a late word for a conspiracy (Acts 23:12) and a disorderly riot as here (Polybius). In Acts 28:12 συστρεπω sustrephō is used of gathering up a bundle of sticks and of men combining in Matthew 17:22. Seneca says that there was nothing on which the Romans looked with such jealousy as a tumultuous meeting. [source]
Genitive absolute with first aorist active participle of συστρεπω sustrephō old verb to twist or turn together or roll into a bundle. In N.T. only here and Matthew 17:22. [source]
Shall be a sojourner, Παροικος Paroikos In a strange land (εν γηι αλλοτριαι en gēi allotriāi). In a land not one‘s own, that belongs to another, alien as in Matthew 17:25., which see. Four hundred years Accusative of duration of time. As in Genesis 15:13, but a round number as in Exodus 12:40 the time is 430 years. But in Galatians 3:17 Paul, following the lxx in Exodus 12:40, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt. [source]
In a land not one‘s own, that belongs to another, alien as in Matthew 17:25., which see. [source]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
Honest is originally honorable, and so here. Compare Wyclif's version of 1 Corinthians 12:23: “And the members that be unhonest have more honesty; for our honest members have need of none.” From εὐ well σχῆμα fashionSee on Matthew 17:2. Hence becomingly. Compare 1 Corinthians 14:40; 1 Thessalonians 4:12. The word refers more particularly to the outward life, and thus accords with walk, and in the day the time of observation. [source]
See on was transfigured, Matthew 17:2. For conformed to, Rev., correctly, fashioned according to. [source]
Present passive imperative of μεταμορποω metamorphoō another late verb, to transfigure as in Matthew 17:2 (Mark 9:2); 2 Corinthians 3:18, which see. On the distinction between σχημα schēma and μορπη morphē see note on Philemon 2:8. There must be a radical change in the inner man for one to live rightly in this evil age, “by the renewing of your mind” Instrumental case. The new birth, the new mind, the new (καινος kainos) man. [source]
We must supply a participle with the article τωι tōi like απαιτουντι apaitounti (“to the one asking tribute”). So with the other words (to whom custom, τωι το τελος απαιτουντι tōi to telos apaitounti to whom fear, τωι τον ποβον απαιτουντι tōi ton phobon apaitounti to whom honour, τωι την τιμην απαιτουντι tōi tēn timēn apaitounti). Πορος Phoros is the tribute paid to a subject nation (Luke 20:22), while τελος telos is tax for support of civil government (Matthew 17:25). [source]
Associative instrumental case. Do not take this age as your fashion plate. Be ye transformed (μεταμορπουστε metamorphousthe). Present passive imperative of μεταμορποω metamorphoō another late verb, to transfigure as in Matthew 17:2 (Mark 9:2); 2 Corinthians 3:18, which see. On the distinction between σχημα schēma and μορπη morphē see note on Philemon 2:8. There must be a radical change in the inner man for one to live rightly in this evil age, “by the renewing of your mind” (τηι ανακαινωσει του νοος tēi anakainōsei tou noos). Instrumental case. The new birth, the new mind, the new (καινος kainos) man. That ye may prove Infinitive of purpose with εις το eis to “to test” what is God‘s will, “the good and acceptable and perfect” (το αγατον και ευαρεστον και τελειον to agathon kai euareston kai teleion). [source]
From μετά , denoting exchange, and σχῆμα outwardfashion. Here the fashion in which Paul expresses himself. See on transfigured, Matthew 17:2. [source]
See on honorable, Mark 15:43; see on shame, Revelation 16:15. Compare ἀσχημονεῖν behavethuncomely, 1 Corinthians 7:36. The comeliness is outward, as is shown by the verb we put on, and by the compounds of οχῆμα fashionSee on transfigured, Matthew 17:2. [source]
Not faith of surrender, saving faith, but wonder-working faith like that in 1 Corinthians 13:2 (Matthew 17:20; Matthew 21:21). Note here εν τωι αυτωι πνευματι en tōi autōi pneumati (in the same Spirit) in contrast with δια dia and κατα kata in 1 Corinthians 12:8. [source]
Mostly of voluntary fasting, as Matthew 17:21; Acts 14:23; but voluntary fasting would be out of place in an enumeration of hardships. [source]
Rev., transformed. See on Matthew 17:2. The present tense expresses the change as in progress; are being changed, which is further defined by from glory to glory. [source]
Rev., better, fashioning, thus preserving the distinctive force of σχῆμα outwardfashion, which forms part of the compound verb. See on Matthew 17:2; see on 1 Corinthians 4:6. [source]
Present passive (are being transformed) of metamorphoō late verb and in papyri. See note on Matthew 17:2; 1 Corinthians 15:48-53 where it is translated “transfigured.” It is the word used for heathen mythological metamorphoses. Into the same image (tēn autēn eikona). Accusative retained with passive verb την αυτην εικονα metamorphoumetha Into the likeness of God in Christ (Mark 9:2; Romans 8:17, Romans 8:29; Colossians 3:4; 1 John 3:2). As from the Lord the Spirit More likely, “as from the Spirit of the Lord.” [source]
Instrumental case of manner. Unlike and like Moses. Reflecting as in a mirror (κατοπτριζομενοι katoptrizomenoi). Present middle participle of κατοπτριζω katoptrizō late verb from κατοπτρον katoptron mirror (κατα οπτρον kataεγκατοπτρισασται εις το υδωρ optron a thing to see with). In Philo (Legis Alleg. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in 1 Corinthians 13:12. There is an inscription of third century b.c. with μεταμορπουμετα egkatoptrisasthai eis to hudōr to look at one‘s reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T. Are transformed Present passive (are being transformed) of metamorphoō late verb and in papyri. See note on Matthew 17:2; Mark 9:2 where it is translated “transfigured.” It is the word used for heathen mythological metamorphoses. Into the same image (tēn autēn eikona). Accusative retained with passive verb την αυτην εικονα metamorphoumetha Into the likeness of God in Christ (1 Corinthians 15:48-53; Romans 8:17, Romans 8:29; Colossians 3:4; 1 John 3:2). As from the Lord the Spirit More likely, “as from the Spirit of the Lord.” [source]
See on Matthew 17:2; see on 1 Corinthians 4:6; 1 Corinthians 11:13. Also see on form, Phlippians 2:6; and see on fashion, Phlippians 2:8. The word thus indicates a change in what is outward and shifting - the body. Rev., correctly, shall fashion anew. Refashion (?). [source]
Explaining the previous clause: by my becoming conformed, etc. Rev., becoming conformed. Compare 2 Corinthians 4:10; Romans 6:5. For conformed see on Matthew 17:2, and see on form, Phlippians 2:6. The most radical conformity is thus indicated: not merely undergoing physical death like Christ, but conformity to the spirit and temper, the meekness and submissiveness of Christ; to His unselfish love and devotion, and His anguish over human sin. [source]
Being. Not the simple είναι tobe, but stronger, denoting being which is from the beginning. See on James 2:15. It has a backward look into an antecedent condition, which has been protracted into the present. Here appropriate to the preincarnate being of Christ, to which the sentence refers. In itself it does not imply eternal, but only prior existence. Form ( μορφή ). We must here dismiss from our minds the idea of shape. The word is used in its philosophic sense, to denote that expression of being which carries in itself the distinctive nature and character of the being to whom it pertains, and is thus permanently identified with that nature and character. Thus it is distinguished from σχῆμα fashioncomprising that which appeals to the senses and which is changeable. Μορφή formis identified with the essence of a person or thing: σχῆμα fashionis an accident which may change without affecting the form. For the manner in which this difference is developed in the kindred verbs, see on Matthew 17:2. As applied here to God, the word is intended to describe that mode in which the essential being of God expresses itself. We have no word which can convey this meaning, nor is it possible for us to formulate the reality. Form inevitably carries with it to us the idea of shape. It is conceivable that the essential personality of God may express itself in a mode apprehensible by the perception of pure spiritual intelligences; but the mode itself is neither apprehensible nor conceivable by human minds. -DIVIDER- -DIVIDER- This mode of expression, this setting of the divine essence, is not identical with the essence itself, but is identified with it, as its natural and appropriate expression, answering to it in every particular. It is the perfect expression of a perfect essence. It is not something imposed from without, but something which proceeds from the very depth of the perfect being, and into which that being perfectly unfolds, as light from fire. To say, then, that Christ was in the form of God, is to say that He existed as essentially one with God. The expression of deity through human nature (Phlippians 2:7) thus has its background in the expression of deity as deity in the eternal ages of God's being. Whatever the mode of this expression, it marked the being of Christ in the eternity before creation. As the form of God was identified with the being of God, so Christ, being in the form of God, was identified with the being, nature, and personality of God. -DIVIDER- -DIVIDER- This form, not being identical with the divine essence, but dependent upon it, and necessarily implying it, can be parted with or laid aside. Since Christ is one with God, and therefore pure being, absolute existence, He can exist without the form. This form of God Christ laid aside in His incarnation. [source]
The A.V. misses the force of the double negative - shall in no wise prevent. Prevent in the older sense of anticipate, be beforehand with. See on Matthew 17:25, and see on 1 Thessalonians 2:16. The living shall not share the blessings of the advent sooner than the dead in Christ. [source]
See on Matthew 17:2; and compare Romans 12:2, the only other passage where the word occurs. As σχῆμα is the outward, changeablefashion, as contrasted with what is intrinsic, the word really carries a warning against conformity to something changeful, and therefore illusory. [source]
A form of expression not found elsewhere in John, who commonly uses παρ ' αὐτοῦ . See on John 6:46. The phrase here points to the ultimate and not necessarily the immediate source of the message. Not only John, but others in earlier times had heard this message. Compare 1 Peter 1:10, 1 Peter 1:11. Ἁπό points to the source παρά to the giver. Thus, John 5:41, “ I receive not honor from ( παρά ) men.” They are not the bestowers of honor upon me.” John 5:44, “How can ye believe which receive honor from ( παρά ) one another;” the honor which men have to give, “and seek not the honor that cometh from ( παρά ) God;” the honor which God alone bestows. On the other hand, 1 John 3:22, “Whatsoever we ask we receive from ( ἀπό ) Him,” the ultimate source of our gifts. So Matthew 17:25: “Of ( ἀπό ) whom do the kings of the earth take custom - of ( ἀπό ) their own children or of ( ἀπό ) strangers?” What is the legitimate and ultimate source of revenue in states? [source]
Instead of the usual ετνων ethnōn (Luke 2:32), late adjective for what is peculiar to a people Note απο apo here as in collecting taxes (Matthew 17:25) rather than παρα para which may be suggestive. [source]
Present active participle with the usual negative with participles (1 John 2:4).Of the Gentiles (απο των ετνικων apo tōn ethnikōn). Instead of the usual ετνων ethnōn (Luke 2:32), late adjective for what is peculiar to a people (ετνος ethnos) and then for the people themselves (Polybius, Diodorus, not in lxx), in N.T. only here, Matthew 5:47; Matthew 6:7; Matthew 18:17. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in 1 Cor 9 defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. 1 Thessalonians 2:6.; 2 Corinthians 12:16.). Note απο apo here as in collecting taxes (Matthew 17:25) rather than παρα para which may be suggestive. [source]