Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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The transfiguration of Christ, Matthew 17:1-8. Christ's discourse with his disciples on the subject, Matthew 17:9-13. He heals a lunatic, Matthew 17:14-18. His discourse with his disciples on this subject also, Matthew 17:19-21. He foretells his own sufferings and death, Matthew 17:22, Matthew 17:23. He is required to pay tribute at Capernaum, Matthew 17:24-26; and provides the money by a miracle, Matthew 17:27.
CHAPTER 17.
THE TRANSFIGURATION; THE EPILEPTIC BOY; THE TEMPLE TRIBUTE.
Three impressive tableaux connected by proximity in time, a common preternatural aspect, and deep moral pathos.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 17 Introduction
CHAPTER 17
Matthew 17:3. ὤφθησαν] Lachm. and Tisch.: ὤφθη, after B D א, Curss. and Codd. of the It. The plural is a grammatical correction; the sing. can scarcely be taken from Mark 9:4.
Matthew 17:4. ποιήσωμεν] Lachm. and Tisch.: ποιῇσω, after B C א, 17 :Corb. 1, Germ. 1. Correctly; the plural is from Mark and Luke.
The arrangement Ἠλίᾳ μίαν (Lachm. Tisch.) is supported by decisive testimony.
Matthew 17:5. φωτεινή] Only on the authority of a few Curss. and Ephr. Griesb. and Fritzsche have φωτός, which Olshausen also prefers. An interpretation for the purpose of defining the wonderful nature of the cloud.
The order ἀκούετε αὐτοῦ (inverted in Elz.) is, with Lachm. and Tisch. 8, after B D א, 1, 33, to be preferred. The reading of the Received text is according to the LXX.
Matthew 17:7. Lachm. and Tisch. 8 : καὶ προσῆλθεν ὁ Ἰ. καὶ ἁψάμενος αὐτῶν εἶπεν, after B (in the first half of the sentence also D) א, Verss. Seeing how much the reading fluctuates in the various authorities, the Received text, from having the balance of testimony in its favour, is not to be abandoned.
Matthew 17:9. ἐκ] Elz.: ἀπό. Approved by Scholz, against decisive testimony. From Mark 9:9, for the sake of conformity with the ordinary usage.
ἀναστή] Lachm. and Tisch: ἐγερθῇ, after B D, Sahid. The reading of the Received text is from Mark 9:9.
Matthew 17:11. On important testimony, Ἰησοῦς and αὐτοῖς are, with Lachm. and Tisch., to be deleted. Common interpolations.
πρῶτον] is omitted after ἔρχ. in B D א, Curss. Verss. Aug. Hil.; L inserts it after ἀποκατ. Suspected by Griesb., deleted by Fritzsche, Lachm., Tisch. Repetition from Matthew 17:10, in accordance with Mark 9:12.
Matthew 17:14. αὐτῶν] which Lachm. and Tisch. have deleted, is omitted in B Z א, 1, 124, 245, Sahid.; it might easily have been overlooked from coming, as it does, immediately after ἐλθόνΤΩΝ.
αὐτόν] Elz.: αὐτῷ, against decisive testimony.
Matthew 17:15. πάσχει] Lachm.: ἔχει, after B L Z א, Or. Either an involuntary alteration occasioned by the current use of the expression κακῶς ἔχειν (Matthew 4:24, Matthew 8:16, Matthew 9:12, Matthew 14:35), or intentional, on account of the apparent pleonasm.
Matthew 17:17. The order μεθʼ ὑμῶν ἔσομαι (Lachm. Tisch.) is supported by the preponderating testimony of B C D Z א, Curss. Or., and ought to be adopted. Comp. Mark and Luke.
Matthew 17:20. ἀπιστίαν] Lachm. Tisch. 8 : ὀλιγοπιστίαν, after B א, Curss. Syrcur Sahid. Copt. Arm. Aeth. Or. Chrys. An ancient emendation to soften the expression, ἀπιστίαν, after Matthew 17:17 especially, may have offended pious sensibilities.
The reading μετάβα ἔνθεν (Lachm. Tisch.) is neither satisfactory nor has it uniform testimony in its favour.
Matthew 17:21. Tisch. 8 has deleted the whole verse, but only after B א* 33, and a few Verss. The great preponderance of testimony is in favour of retaining it, although Weiss likewise rejects it. It might have been regarded as inserted from Mark 9:29 had the terms of the two passages coincided more fully. Why it was omitted, it is really impossible to say; it may only have happened accidentally, and the omission remains an isolated instance.
Matthew 17:22. ἀναστρεφ.] Lachm. and Tisch. 8 : συστρεφ., after B א, 1, Vulg. Codd. of the It. A gloss, in order that ἀναστρεφ. might not be taken in the sense of return.
Matthew 17:23. ἐγερθήσεται] Lachm.: ἀναστήσεται, after B, Curss. Or. Chrys. From Mark 9:31.
Matthew 17:25. ὅτε εἰσῆλθεν] Lachm. and Tisch. 8 : εἰσελθόντα, which is found in א*; in B it is: ἐλθόντα; in C: ὅτε ἦλθον; in D: εἰσελθόντι. Others have: ὃτε εἰσῆλθον, εἰσελθόντων, εἰσελθόντος. Seeing there is such variety in the readings, we ought to prefer, not the simple verb, which B and C concur in adopting, but the compound form, which is supported by D א and the numerous authorities in favour of the reading of the Received text; further, the plural is to be rejected, inasmuch as it is without adequate testimony and has been inserted from Matthew 17:24; and finally, the reading ὅτε is to be regarded as an analysis of the participle. Consequently the reading εἰσελθόντα should be adopted.
Matthew 17:26. For λέγει αὐτῷ ὁ Πέτρος read, with Lachm. and Tisch. 8, simply εἰπόντος δέ, after B C L א, Verss. Or. Chrys. The reading of the Received text is somewhat of a gloss.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 17:1-13.
Mt 17:1-13.
JESUS IS TRANSFIGURED--CONVERSATION ABOUT ELIAS. ( =
Mr 9:2-13; Lu 9:28-36).
For the exposition, see on
Lu 9:28-36.
Matthew 17:1-9. See also Mark 9:2-10; Luke 9:28-36.
And after six days - That is, six days from the conversation recorded in the last chapter.
Luke Luk 9:28 says, about an eight days after. Matthew mentions the six days that intervened between the day of the conversation and the transfiguration. Luke includes both those days, and thus reckons eight. Besides, Luke does not pretend to fix the precise time. He says, "about an eight days after."
Taketh Peter, and James, and John - These three disciples were with him, also, in the garden of Gethsemane, Mark 14:33. He designed to prepare them in an eminent degree for the work of the gospel ministry by the previous manifestations of his glory, and of his patience in suffering.
Into a high mountain apart - That is, apart from the other disciples. It is commonly supposed that this was Mount Tabor, a high mountain in Galilee. The name of the mountain is not, however, mentioned in the New Testament. Luke adds Luke 9:28 that he went up there to pray. Our Saviour prayed much. When he did it he chose to be alone. For this purpose he often ascended mountains or went into the deserts. There is something in the solitude and deep and awful stillness of a lofty mountain favorable to devotion.
After six days - Mark 9:2, has the same number; but Luke says, Luke 9:28, after eight days. The reason of this difference seems to be the following: Matthew and Mark reckon the days from that mentioned in the preceding chapter, to that mentioned in this; Luke includes both days, as well as the six intermediate: hence, the one makes eight, the other six, without any contradiction.
Peter, James, and John - He chose those that they might be witnesses of his transfiguration: two or three witnesses being required by the Scripture to substantiate any fact. Eminent communications of the Divine favor prepare for, and entitle to, great services and great conflicts. The same three were made witnesses of his agony in the garden, Matthew 26:37.
A high mountain - This was one of the mountains of Galilee; but whether Mount Tabor or not, is uncertain. Some think it was Mount Hermon. St. Luke says, Christ and his disciples went up into the mountain to pray, Luke 9:28.
In this chapter we have, I. Christ in his pomp and glory transfigured, Mt 17:1-3. II. Christ in his power and grace, casting the devil out of a child, Mt 17:14-21. And, III. Christ in his poverty and great humiliation, 1. Foretelling his own sufferings, Mt 17:22,23. 2. Paying tribute, Mt 17:24-27. So that here is Christ, the Brightness of his Father's glory, by himself purging our sins, paying our debts, and destroying for us him that had the power of death, that is, the devil. Thus were the several indications of Christ's gracious intentions admirable interwoven.