The Meaning of Matthew 17:9 Explained

Matthew 17:9

KJV: And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.

YLT: And as they are coming down from the mount, Jesus charged them, saying, 'Say to no one the vision, till the Son of Man out of the dead may rise.'

Darby: And as they descended from the mountain, Jesus charged them, saying, Tell the vision to no one, until the Son of man be risen up from among the dead.

ASV: And as they were coming down from the mountain, Jesus commanded them, saying, Tell the vision to no man, until the Son of man be risen from the dead.

KJV Reverse Interlinear

And  as they  came down  from  the mountain,  Jesus  charged  them,  saying,  Tell  the vision  to no man,  until  the Son  of man  be risen again  from  the dead. 

What does Matthew 17:9 Mean?

Verse Meaning

This is the last of five times Matthew recorded Jesus telling His disciples to keep silent (cf. Matthew 8:4; Matthew 9:30; Matthew 12:16; Matthew 16:20). This time He told them that they could tell others after His resurrection since this is the first time He told them to keep quiet after He had revealed that He would rise again. The proclamation of the King and the kingdom would begin again after the Resurrection. Temporary silence was important because of popular political views of Messiah and because the signal proof of Jesus" messiahship would be His resurrection, the sign of Jonah.

Context Summary

Matthew 17:9-21 - Lack Of Faith Rebuked
As Raphael suggests in his great painting, there is a close connection between the mountain and the valley. The glory of the one did not make our Lord indifferent to the bitter need of the other. It seems as though He desired to impress on us the great truth, that we must have the seclusion and exaltation of communion with God before we can successfully deal with the anguish and terror that devastate human lives. See Matthew 17:21.
In Matthew 17:17 our Lord grieves over the unbelief of His disciples. Though they had enjoyed His careful teaching, they had failed to grasp His secret, which He here again elaborates. Faith is openness to God. It is the lifting of the curtain, that the healing light may enter. The tiny seed unlocks its little doorway to welcome the entering life of nature; and as this continues to enter, it forces the rootlet downward and the green shoot upward. It is thus also with the life of God in the soul. Let this life of God in and there is no limit to what it will effect. [source]

Chapter Summary: Matthew 17

1  The transfiguration of Jesus
14  He heals the boy with a demon,
22  foretells his own passion,
24  and pays tribute

Greek Commentary for Matthew 17:9

Until [εως ου]
This conjunction is common with the subjunctive for a future event as his Resurrection (εγερτηι — egerthēi) was. Again (Mark 9:10) they were puzzled over his meaning. Jesus evidently hopes that this vision of Moses and Elijah and his own glory might stand them in good stead at his death. [source]
Vision [ὅραμα]
[source]

Reverse Greek Commentary Search for Matthew 17:9

Luke 9:36 Alone [μονος]
Same adjective in Mark 9:8; Matthew 17:8 translated “only.” Should be rendered “alone” there also.They held their peace (εσιγησαν — esigēsan). Ingressive aorist active of common verb σιγαω — sigaō became silent. In Mark 9:9; Matthew 17:9, Jesus commanded them not to tell till His Resurrection from the dead. Luke notes that they in awe obeyed that command and it turns out that they finally forgot the lesson of this night‘s great experience. By and by they will be able to tell them, but not “in those days.”Which they had seen Attraction of the relative α — ha into the case of the unexpressed antecedent τουτων — toutōn Perfect active indicative εωρακαν — heōrakan with Koiné (papyri) form for the ancient εωρακασιν — heōrakāsin changed by analogy to the first aorist ending in -αν — an instead of -ασιν — asin f0). [source]
Luke 9:36 They held their peace [εσιγησαν]
Ingressive aorist active of common verb σιγαω — sigaō became silent. In Mark 9:9; Matthew 17:9, Jesus commanded them not to tell till His Resurrection from the dead. Luke notes that they in awe obeyed that command and it turns out that they finally forgot the lesson of this night‘s great experience. By and by they will be able to tell them, but not “in those days.” [source]
Acts 7:31 The sight [τὸ ὅραμα]
Always in the New Testament of a vision. See on Matthew 17:9. [source]
Acts 16:9 A vision [οραμα]
Old word, eleven times in Acts, once in Matthew 17:9. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go “far hence to the Gentiles” (Acts 22:21). He had little dreamed of such a call when he left Antioch. Paul‘s frequent visions always came at real crises in his life. [source]
Acts 7:31 The sight [το οραμα]
Used of visions in the N.T. as in Matthew 17:9. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

What do the individual words in Matthew 17:9 mean?

And [as] were descending they from the mountain instructed them - Jesus saying To no one tell the vision until that the Son - of Man out from [the] dead is risen
Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς Ἰησοῦς λέγων Μηδενὶ εἴπητε τὸ ὅραμα ἕως οὗ Υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ

καταβαινόντων  [as]  were  descending 
Parse: Verb, Present Participle Active, Genitive Masculine Plural
Root: καταβαίνω  
Sense: to go down, come down, descend.
ὄρους  mountain 
Parse: Noun, Genitive Neuter Singular
Root: ὄρος  
Sense: a mountain.
ἐνετείλατο  instructed 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: διακελεύω 
Sense: to order, command to be done, enjoin.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
Μηδενὶ  To  no  one 
Parse: Adjective, Dative Masculine Singular
Root: μηδείς 
Sense: nobody, no one, nothing.
εἴπητε  tell 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural
Root: λέγω  
Sense: to speak, say.
ὅραμα  vision 
Parse: Noun, Accusative Neuter Singular
Root: ὅραμα  
Sense: that which is seen, spectacle.
ἕως  until 
Parse: Preposition
Root: ἕως  
Sense: till, until.
οὗ  that 
Parse: Personal / Relative Pronoun, Genitive Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
Υἱὸς  Son 
Parse: Noun, Nominative Masculine Singular
Root: υἱός  
Sense: a son.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀνθρώπου  of  Man 
Parse: Noun, Genitive Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
ἐκ  out  from 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
νεκρῶν  [the]  dead 
Parse: Adjective, Genitive Masculine Plural
Root: νεκρός  
Sense: properly.
ἐγερθῇ  is  risen 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: ἐγείρω  
Sense: to arouse, cause to rise.