KJV: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
YLT: and lo, a voice out of the heavens, saying, 'This is My Son -- the Beloved, in whom I did delight.'
Darby: and behold, a voice out of the heavens saying, This is my beloved Son, in whom I have found my delight.
ASV: and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased.
| ἰδοὺ | behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| φωνὴ | a voice |
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Parse: Noun, Nominative Feminine Singular Root: φωνή Sense: a sound, a tone. |
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| ἐκ | out |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οὐρανῶν | heavens |
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Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| λέγουσα | saying |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: λέγω Sense: to say, to speak. |
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| Οὗτός | This |
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Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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| Υἱός | Son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| μου | of me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἀγαπητός | beloved |
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Parse: Adjective, Nominative Masculine Singular Root: ἀγαπητός Sense: beloved, esteemed, dear, favourite, worthy of love. |
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| ᾧ | whom |
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Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| εὐδόκησα | I was well pleased |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: εὐδοκέω Sense: it seems good to one, is one’s good pleasure. |
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Greek Commentary for Matthew 3:17
This was the voice of the Father to the Son whom he identifies as His Son, “my beloved Son.” Thus each person of the Trinity is represented (Father, Son, Holy Spirit) at this formal entrance of Jesus upon his Messianic ministry. John heard the voice, of course, and saw the dove. It was a momentous occasion for John and for Jesus and for the whole world. The words are similar to Psalm 2:7 and the voice at the Transfiguration (Matthew 17:5). The good pleasure of the Father is expressed by the timeless aorist (ευδοκησα eudokēsa). [source]
Reverse Greek Commentary Search for Matthew 3:17
This phrase reminds one of Matthew 3:17 (the Father‘s words at Christ‘s baptism). [source]
At the baptism (Matthew 3:17) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus.Hear ye him (ακουετε αυτου akouete autou). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death. [source]
These blistering words come as a climax and remind one of the Baptist (Matthew 3:17) and of the time when the Pharisees accused Jesus of being in league with Beelzebub (Matthew 12:24). They cut to the bone like whip-cords. [source]
So Luke 3:22. Matthew 3:17 has this is (ουτος εστιν houtos estin) which see. So both Mark and Luke have “in thee,” while Matthew has “in whom.” [source]
Luke 20:13 has τον υιον τον αγαπητον ton huion ton agapēton Jesus evidently has in mind the language of the Father to him at his baptism (Mark 1:11; Matthew 3:17; Luke 3:22). [source]
This voice was the voice of the Father like that at the baptism of Jesus (Luke 3:22; Mark 1:11; Matthew 3:17) and like that near the end (John 12:28-30) when the people thought it was a clap of thunder or an angel.My son, my chosen (ο υιος μου ο εκλελεγμενος Ho huios mou ho eklelegmenos). So the best documents (Aleph B L Syriac Sinaitic). The others make it “My Beloved” as in Mark 9:7; Matthew 17:5. These disciples are commanded to hear Jesus, God‘s Son, even when he predicts his death, a pointed rebuke to Simon Peter as to all. [source]
The Holy Spirit. Mark 1:10 has merely the Spirit Alone in Luke who has also “as a dove” (ως περιστεραν hōs peristeran) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God‘s Son.And a voice came out of heaven Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mark 1:11, which see, and Matthew 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father‘s blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John 1:34). [source]
Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mark 1:11, which see, and Matthew 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father‘s blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John 1:34). [source]
To love is expressed by two words in the New Testament, φιλέω and ἀγαπάω . Ἁγαπάω indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. Φιλέω represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence ἀγαπάω is represented by the Latin diligo, the fundamental idea of which is selection, the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus φιλέω emphasizes the affectional element of love, and ἀγαπάω the intelligent element. Socrates, in Xenophon's “Memorabilia,” advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved ( ἐφίλουν ) him as their protector, while he in turn loved ( ἠγάπα ) them because they were of use to him (“Memorabilia,” ii., 7, §12). Jesus' sentiment toward Martha and Mary is described by ἠγάπα , John 11:5. Men are bidden to love ( ἀγαπᾶν ) God (Matthew 22:37; 1 Corinthians 8:3); never φιλεῖν , since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (Matthew 3:17; John 3:35; John 4:20). Ἁγάπη is used throughout the panegyric of love in 1 Corinthians 13:1-13, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun αγάπη nowhere appears in classical writings. As Trench remarks, it “is a word born within the bosom of revealed religion.”' Εράω , in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (“Synonyms,” p. 42). [source]
Rev., voice. Used both of articulate and inarticulate utterances, as of the words from heaven at Jesus' baptism and transfiguration (Matthew 3:17; 2 Peter 1:17, 2 Peter 1:18); of the trumpet (Matthew 24:31; 1 Corinthians 14:8), and of inanimate things in general (1 Corinthians 14:17). John the Baptist calls himself φωνή , a voice, and the word is used of the wind, as here, in Acts 2:6. Of thunder, often in the Revelation (Revelation 6:1; Revelation 14:2, etc.). [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
For this noble word see note on Matthew 3:17 and note on 2 Corinthians 5:8. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Philemon 1:20-26). He is not courting martyrdom, but he does not fear it or anything that is “for Christ‘s sake” (υπερ Χριστου huper Christou). [source]
Christ. Beloved par excellence. Compare the Son of His love, Colossians 1:13; also Matthew 3:17; Matthew 17:5. [source]
First aorist active indicative of μετιστημι methistēmi and transitive (not intransitive like second aorist μετεστη metestē). Old word. See note on 1 Corinthians 13:2. Changed us from the kingdom of darkness to the kingdom of light. Of the Son of his love (του υιου της αγαπης αυτου tou huiou tēs agapēs autou). Probably objective genitive (αγαπης agapēs), the Son who is the object of the Father‘s love like αγαπητος agapētos (beloved) in Matthew 3:17. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ‘s Kingdom in which he is King. He has moral and spiritual sovereignty. [source]
Probably objective genitive (αγαπης agapēs), the Son who is the object of the Father‘s love like αγαπητος agapētos (beloved) in Matthew 3:17. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ‘s Kingdom in which he is King. He has moral and spiritual sovereignty. [source]
No word in the Greek for “the Father,” though the verb calls for either ο τεος ho theos or ο πατηρ ho patēr as the subject. This verb ευδοκεω eudokeō is common in the N.T. for God‘s will and pleasure (Matthew 3:17; 1 Corinthians 10:5). [source]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER- -DIVIDER- There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]
Imperfect active of διοτι eudokeō common verb in later Greek and in N.T. (see Matthew 3:17), picturing Paul‘s idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. To impart (δια οτι metadounai). Second aorist active infinitive of γινομαι metadidōmi old verb to share with (see Luke 3:11). Possible zeugma with souls (ημιν psuchas), though Lightfoot renders “lives.” Paul and his associates held nothing back. Because ye were become very dear to us Note dioti (double cause, diahoti for that), use of ginomai again for become, and dative hēmin with verbal agapētoi beloved and so dear. A beautiful picture of the growth of Paul‘s affection for them as should be true with every pastor. [source]
First aorist active indicative of ευδοκεω eudokeō common for God‘s good pleasure (Matthew 3:17). God took no pleasure in the animal offering (τυσιαν thusian), the meal-offering (προσποραν prosphoran), the burnt-offering (ολοκαυτωματα holokautōmata), the sin-offering (περι αμαρτιας peri hamartias concerning sin). [source]