He was changed before them. His face shone like the sun, and his garments became as white as the light. Behold, Moses and Elijah appeared to them talking with him.
Peter answered, and said to Jesus, “Lord, it is good for us to be here. If you want, let’s make three tents here: one for you, one for Moses, and one for Elijah.”
While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved Son, in whom I am well pleased. Listen to him.”
When the disciples heard it, they fell on their faces, and were very afraid. Jesus came and touched them and said, “Get up, and don’t be afraid.” Lifting up their eyes, they saw no one, except Jesus alone. As they were coming down from the mountain, Jesus commanded them, saying, “Don’t tell anyone what you saw, until the Son of Man has risen from the dead.”
Geneva Bible translators 1599 · Public Domain On vv2, 5, 6, 9 Changed into another hue.
Changed into another hue.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–9 2 And was transfigured before them: and his face…
2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
Ver. 2. And was transfigured before them] This was while he was praying, as St Luke noteth. Prayer, rightly performed, is a parleying with God, εντευξις, interpellatio, 1Ti 2:1, a standing upon interrogatories with him, επερωτημα, 1Pe 3:21, a pouring out of the heart unto him, Psa 62:8, a familiar conference with him; wherein the soul is so carried beyond itself otherwise, ut caro est pene nescia carnis, as St Jerome speaks of certain holy women in his time, that they seemed in place only remote, but in affection to join with that holy company of heaven. So Dr Preston, on his death bed, said he should change his place, but not his company. Peter praying fell into a trance. Cornelius praying saw heavenly visions. Mr Bradford, a little before he went out of the Counter, prayed with such plenty of tears and abundant spirit of prayer, that it ravished the minds of the hearers. Also when he shifted himself in a clean shirt made for his burning, he made such a prayer of the wedding garment, that the eyes of those present were as truly occupied in looking on him, as their ears gave place to hear his prayer. Giles of Brussels, martyr, was so ardent in his prayers, kneeling by himself in some secret place of the prison, that he seemed to forget himself. Being called many times to eat, he neither heard nor saw them that stood by him, till he was lift up by the arms; and then gently he would speak unto them, as one awakened out of a deep sleep. Amor Dei est ecstaticus-sui nec se sinit esse iuris.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3, 5, 6, 9 Mark adds, Mar 9:6, For he wist not what…
Mark adds, Mar 9:6, For he wist not what to say; for they were sore afraid. Luke addeth, Luk 9:31-33, who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here, &c.: not knowing what he said. So as the history seemeth to be thus: After six or eight days Christ took Peter, James, and John, and went up into a mountain, and prayed. While he prayeth his disciples fall asleep. Waking, they saw him with his face shining gloriously, like the sun, and his garments white as snow, and two men talking with him about his death and passion, whom they (by revelation) knew to be Moses and Elias. They were sore afraid, and Peter, not well knowing or considering what he said, saith to Christ,
Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. It is most likely that Moses and Elias appeared in their own bodies. As to Elias, there was no difficulty, for his body was taken up to heaven in a fiery chariot. For Moses, it is said the Lord buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day, Deu 34:6. The devil and the archangel had a dispute about his body, Jud 1:9. It is very probable God raised up the body of Moses for this transfiguration testimony, that by the law and the prophets, represented in Moses, the giver of the law, and Elias, one of the most famous of the prophets, the disciples might be confirmed in their faith concerning Christ as the true Messias, and also fortified against the scandal and temptation of that ignominious death which he was soon after to undergo; and that these three apostles, being the highest number of witnesses, by the law of Moses, to confirm a thing, might be judged competent witnesses of what they saw and heard. Do not think Peter’s saying, let us make here three tabernacles, &c., proceeded from any pleasure or satisfaction that he had from this glimpse he had of the Divine and excellent glory; for how could this consist with that fear with which Mark saith they were possessed? but that, as Mark saith, he wist not what to say, or, as Luke, not knowing what he said. Which I take to be, as a reasonable, so the best excuse can be made for the errors and weakness discovered in his speech, as if Moses and Elias, or Christ, could have dwelt there, &c.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv3–6 Observe here, the glorious attendance upon our Saviour at…
Observe here, the glorious attendance upon our Saviour at his glorious transfiguration; they were two men, Moses and Elias. This being but a glimpse of Christ’s glory, not a full manifestation of it, only two of the glorified saints attend upon Christ at it; when he shall come in his full glory, ten thousand of thousands shall attend him. These two attendants were two men, not two angels; because men were more nearly concerned in what was done; they were not only spectators but partners. Man’s restoration was Christ’s principal aim: the angels’ confirmation his less principal design. But why Moses and Elias?
1. Moses the giver of the law, and Elias the chief of the prophets, attending both upon Christ, did shew the consent of the law and the prophets with Christ,and their fulfilling and accomplishment in him.
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2. Because these two were the most laborious servants of Christ, both adventured their lives in God’s cause, and therefore are highly honoured by Christ. Such as honour him, he will honour.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv2–9 And was transfigured before them,.... Peter, James, and John,…
And was transfigured before them,.... Peter, James, and John, before whom he was metamorphosed, or changed into another form; for not the substance of his body was changed, nor even the shape of it altered, only it received a more glorious form; that whereas before he appeared in the form of a servant, and looked mean and despicable, now he appeared in the form and majesty of God; or there was a divine glory; which from his deity showed itself in a visible manner through his flesh:
and his face did shine as the sun it had still the same appearance of an human face, but had such a dazzling glory upon it, as equalled the sun shining in its full strength:
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and his raiment was white as the light: he did not put off his clothes, nor were the nature and substance, and fashion of them changed; but such rays of glory darted through his flesh, and through his clothes, as made them as bright and shining, as the light of the sun at noon day. Mark says, they became "exceeding white as snow, so as no fuller on earth can white them". The Vulgate Latin reads, "as snow", here; and so do the Ethiopic version, and Munster's Hebrew Gospel. Snow has a peculiar whiteness in it, and is therefore made use of, to express the glittering brightness of Christ's raiment; and the fuller is mentioned, who by the Jews (a) is called and means one that whitens wool, or raiment, and such an one is here designed: not that any fuller makes garments of another colour white; for though this may be done, it is not the work of fullers, but dyers: but fullers, whatever colour garments are of, if sullied and spotted, can restore them to their native colour; and if white, can bring them to their former whiteness: now Christ's garments were as white, yea, whiter, than any such men could possibly make garments, that were white at first: what colour Christ's garments were of before, is not certain; now they appeared white, to the greatest degree of whiteness. Dr. Hammond (b) has a conjecture, that in the phrase "on earth", reference is had to the earth fullers make use of in cleaning, and which is called "fullers' earth"; and that the words are to be rendered, "as no fuller, by or with earth can white them"; but if this will not bear, the sense is, that there is no fuller, nor ever was, or ever will be upon earth, that can make raiment so white as Christ's was.
(a) Maimon. in Misn. Bava Kama, c. 10. sect. 10, (b) In Mark ix. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 4, 5, 7, 9 And was transfigured - Or transformed. The indwelling Deity…
And was transfigured - Or transformed. The indwelling Deity darted out its rays through the veil of the flesh; and that with such transcendent splendour, that he no longer bore the form of a servant. His face shone with Divine majesty, like the sun in its strength; and all his body was so irradiated by it, that his clothes could not conceal its glory, but became white and glittering as the very light, with which he covered himself as with a garment.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 5, 6, 7, 9 Verse 2. Was transfigured] That fulness of the Godhead,…
Verse 2. Was transfigured] That fulness of the Godhead, which dwelt bodily in Christ, now shone forth through the human nature, and manifested to his disciples not only that Divinity which Peter had before confessed, Mt 16:16, but also the glorious resurrection body, in which they should exist in the presence of God to eternity.
White as the light.] But the Cod. Bezae, some of the ancient versions, and several of the fathers, read ως χιων, as snow; and this is the reading in Mr 9:3.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 5, 9 Mat 17:3-4. And behold — To heighten the grandeur…
Mat 17:3-4. And behold — To heighten the grandeur and solemnity of the scene; there appeared unto them — That is, unto the disciples as well as Jesus; Moses and Elias — Luke says, two men, which were Moses and Elias, and Mark, Elias with Moses. Moses, the great lawgiver of the Jews, and Elijah, who had been a most zealous restorer and defender of the law, appeared in the glories of immortality, wherewith the blessed above are adorned: talking with him — And, according to Luke, the subject of their conversation was, the decease which he should accomplish at Jerusalem, that is, his departure out of the present life, or the sufferings and death whereby he was to atone for sin, and effect the redemption of mankind: a subject the most important of all others, and therefore the most proper to employ the thoughts and tongues of these illustrious personages, the most illustrious, certainly, that had ever met together on earth in one place. But the three disciples were seized with an irresistible drowsiness, and fell into a deep sleep. They awoke, however, time enough to see Christ’s glory, and that of the two men who stood with him. Probably the streams of light which issued from Christ’s body, especially his countenance, and the voices of Moses and Elias talking with him, made such an impression on their senses as to awake them. Lifting up their eyes, therefore, they must have been amazed beyond measure when they beheld their Master in the majesty of his transfigured state, and his illustrious attendants, whom they might know to be Moses and Elias by revelation, or by what they said, or by the appellations which Jesus gave them in speaking to them. Peter, particularly, being both afraid and glad at the glorious sight, was in the utmost confusion. Nevertheless, the forwardness of his disposition prompted him to say something, and just as Moses and Elias were departing from Jesus, he said, Lord, it is good for us to be here — So doubtless they found it. Both before and after this transfiguration they had many refreshing seasons with their Master, heard many ravishing sermons, and saw many wonderful miracles; yet in no place, and on no occasion but this, were they ever heard to say, It is good for us to be here. Peter fancied, doubtless, that Jesus had now assumed his proper dignity; that Elias was come, according to Malachi’s prediction; and that the kingdom was at length begun. Wherefore, in the first hurry of his thoughts, he proposed to provide some accommodation for Jesus and his august attendants, intending, perhaps, to bring the rest of the disciples, with the multitude, from the plain below, to behold his matchless glory. He thought this was better for his Master than to be killed at Jerusalem. He said, therefore, If thou wilt, let us make here three tabernacles — He says, three, not six, because the apostles desired to be with their Master. They were words of rapturous surprise, and, as Mark observes, very improper. But, perhaps, few in such an astonishing circumstance could have been perfectly masters of themselves.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2, 3, 4, 5, 6, 9 And was transfigured before them - The word “transfigure”…
And was transfigured before them - The word “transfigure” means to change the appearance or form. It does not denote the change of the substance of a thing, but simply of its appearance. It puts on a new aspect. What this change was we are expressly told.
1. His face shone as the sun; that is, with a special brightness. A similar appearance is described respecting Moses when he came down from the mount, Exo 34:29-30. See also Heb 1:3, where Christ is called the brightness of the glory of God: in the original, the splendor or shining, like the brightness of the sun.
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2. The second change was that of his garments. They were white as the light. Mark says, “exceeding white as snow; so as no fuller on earth could white them.” The word “fuller” means, commonly, one who dresses cloth or fulls it, so as to make it more thick and strong. Here it means one who bleaches cloth or makes it white; one who cleanses garments when by wearing they become soiled. Among the Greeks that was a distinct trade. Luke says, “white and glistering,” that is, resplendent, shining, or a very bright white. There is no evidence here that what is commonly said of him is true, that his body was so changed as to show what his glorified body is. His body, so far as the sacred writers inform us, underwent no change. All this splendor and glory was a change in appearance only. The Scriptures should be taken just as they are, without any attempt to affix a meaning to them which the sacred writers did not intend.
Raiment - Clothing. John may refer to this transfiguration in Joh 1:14, as Peter does in 2Pe 1:16-17.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 6, 7, 9 Transfigured. Let no one think that he changed his…
Transfigured. Let no one think that he changed his natural form, laying aside his corporeal, and assuming a spiritual form; but when the evangelist says his countenance shone like the sun, and describes the whiteness of his garments, he shews in what the transfiguration consisted. He added to his former appearance splendour and glory, but laid not aside his substance. ... The Lord was transfigured into that glory with which he will appear again at the day of judgment, and in his kingdom. (St. Jerome) --- Calvin translates Greek: metamorphousthai, transformed, but contrary to the sentiment of the holy fathers. He did not shew them his divinity, which cannot be seen by the eyes of the body, but a certain glimpse or sign of the same: hence the hymn: Quicunque Christum quæritis,
Oculos in altum tollite;
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Illic licebit visere
Signum perennis gloriæ.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 5, 6, 7, 9 2. Transfigured — Changed in appearance. Luke tells us…
2. Transfigured — Changed in appearance. Luke tells us that our Lord was praying when the glory began. Before them — As they stood lost in wonder at the phenomenon. It was no transient glimpse. It was a full steady splendour. His face did shine — Compare this with this description of the resurrection glory, when “his countenance was like lightning and raiment white as snow.” Compare also his appearance to John, Rev_1:3-16. Raiment — Luke says it was “white and glistening.” Mark, “shining exceeding white as snow.” That is, his person was shining and his apparel was white.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 3, 4, 8, 9 2. was transfigured before them] St Luke mentions that…
2. was transfigured before them] St Luke mentions that this was “as He prayed.” The glorified change may be illustrated by Mar_16:12, “He appeared in another form unto two of them.” The word implies more than a change of mere outward semblance.
as the light] A hint that the Transfiguration took place at night, which is also rendered probable by the statement of St Luke that the three apostles were “heavy with sleep,” that they “kept awake,” that they descended “the next day,” ch. Mat_9:32; Mat_9:37.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–9 (2) And was transfigured before them.—Elsewhere in the New…
(2) And was transfigured before them.—Elsewhere in the New Testament (with the exception of the parallel, Mar_9:2) the word is used only in its spiritual sense, and is there rendered “transformed.” St. Luke does not use the word, but describes the change which it implies, “the fashion of His countenance became other than it had been” (Luk_9:29). He adds the profoundly significant fact that this was while He was in the act of prayer. It was in that act of communion with His Father that the divine glory flowed out into visible brightness. Transcendent as the manifestation was, it has its lower analogies in the radiance which made the face of Stephen “as the face of an angel” (Act_6:15); yet more in the glory which shone on the face of Moses when he came down from the mount (Exo_34:29); in some faint measure, in what may be called the metamorphic power of prayer which invests features that have no form or comeliness with the rapture of devout ecstacy. And it is no over-bold speculation to see in the fact thus noted that which gives its meaning to the Transfiguration as a stage in the training of the disciples. Prayers like those which were offered for Peter that his “faith might not fail” (Luk_22:31-32) at least suggest something as to the intercession of the Master for His disciples, and this, we must remember, was a crisis in their spiritual history. They had risen to the highest faith; they had been offended by the announcement of His rejection, His sufferings, His death. Something was needed which might sustain their faith, on which they might look back in after years as the earnest of a future glory. It was well for them that they should, at least once in His life of lowliness, gaze on the glory as of the only-begotten of the Father (Joh_1:14), and feel that they were not “following cunningly-devised fables,” but had been “eye-witnesses of His majesty” (2Pe_1:16). To those who believe that our Lord’s human nature was in very deed, sin only excepted, like unto ours, it will not seem over-bold to suggest that for Him too this might have been a time of conflict and of trial, a renewal of the Temptation in the wilderness (Mat_16:23), an anticipation of that of the agony of Gethsemane, and that even for Him, in his humanity, there might be in the excellent glory and in the voice from heaven the help and comfort which strengthened Him for the cross and passion. Following the narrative in its details, we may trace its several stages in some such sequence as follows:—After six days, spent apparently with their Lord in the mountain district near Cæsarea Philippi, but not in the work of preaching or working miracles, the rest of the disciples are left at the foot of the mountain, and the three follow Him, as the evening closes, to its summit. There, as afterwards in Gethsemane, He withdraws from them “about a stone’s throw” (Luk_22:41), and they “watch with Him.” and gaze on Him, as He, standing or kneeling (the first was, we must remember, the more common attitude of prayer, Luk_18:11), intercedes for them and for Israel, and, we may add, for mankind. And then, as they gaze, form and features shine with a new glory, bright as the sun, as though the Shechinah cloud had wrapt Him round. Even His garments are “white as the light,” “white as snow” (the reading in St. Mark is doubtful, but if genuine the snows of Hermon may have suggested the comparison), as St. Mark adds with his usual descriptive vividness, “so as no fuller on earth can whiten them.” Nothing, however, it may be added, suggests the vision of three forms floating in the air with which Raffaelle’s glorious picture has made us familiar.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–9 Was transfigured (metemorfwyh); Vulgate, transfiguratus est. The verb is…
Was transfigured (metemorfwyh); Vulgate, transfiguratus est. The verb is used in classical Greek of transformation, as of a man into an animal. Here it refers to a change of countenance, which is the chief index of any change exterior or interior. St. Luke explains the matter with the words, "The fashion of his countenance was altered." The Word of God allows for a brief space his essential glory to irradiate and shine through the form of a servant which he wore. Not that he showed his Divine nature, or laid aside his human body; his bodily nature remained in its entirety, but permeating it was an effulgence which indicated the Godhead. Perhaps it might be said, as an old writer puts it, that the Transfiguration was less a new miracle than the temporary cessation of an habitual miracle; for the veiling of his glory was the real marvel, the Divine restraint which prohibited the illumination of his sacred humanity. Before them. In their presence. Jesus probably had withdrawn in order to pray in secret, but returned to the waiting three, that they might behold his glory be "eyewitnesses of his majesty," as St. Peter says. (2Pe_1:16) These, indeed, had been heavy with sleep (Luke), but had awoke at his appearance, and beheld the vision in full possession of their senses. St. Matthew mentions specially two points in this transfiguration. His face did shine as the sun. This recalls the appearance of the Son of man in Rev_1:16, "His countenance was as the sun shineth in his strength." And his raiment was white as the light. The light which emanated from his body shone through and glorified his very garments. The Vulgate has sicut nix, and ciwn is read in some few manuscripts in place of fwv : but the word is doubtless introduced here from St. Mark (where, however, it is of doubtful genuineness). If this second evangelist received his account from St. Peter, we recognize the simile in the apostle"s remembrance of the snow clad peak of Hermon, in whose vicinity the event transpired. No candid reader can fail to acknowledge that it is no subjective vision that is here narrated, no merely inward impression on brain or nerve with nothing external to correspond, but a real, objective occurrence, which was beheld by mortal eyes endued with no supernatural or abnormal powers, except in so far as they were enabled to look on this partial emanation of the Divine effulgence.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv2–9 2. And was transfigured before them. That is, transformed,…
2. And was transfigured before them. That is, transformed, changed in form. The great object was to reveal to the disciples his Divine glory before they beheld his humiliation upon the cross, in order to sustain their faith in the hour of trial. His face did shine as the sun. Thus John describes the glorified Savior when he beheld him on Patmos: “His face as the sun when he shineth in his strength.” His raiment was white as the light. Mark says, “white as snow.” The comparison may have been suggested by the snow of Hermon. It was a vision of supernatural splendor.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On vv2, 9 was transfigured
was transfigured
The transfiguration scene contains, in miniature, all the elements of the future kingdom in manifestation:
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(1) the Lord, not in humiliation, but in glory (Mat 17:2).
(2) Moses, glorified, representative of the redeemed who have passed through death into the kingdom. Mat 13:43; Luk 9:30; Luk 9:31.
(3) Elijah, glorified, representative of the redeemed who have entered the kingdom by translation. 1Co 15:50-53; 1Th 4:14-17.
(4) Peter, James, and John, not glorified, representatives (for the moment) of Israel in the flesh in the future kingdom Eze 37:21-27.
(5) The multitude at the foot of the mountain Mat 17:2, representative of the nations who are to be brought into the kingdom after it is established over Israel Isa 11:10-12, etc.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv3, 5, 6, 9 A further revelation:
A further revelation:
v. 3. And, behold, there appeared unto them Moses and Elias, talking with Him.
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v. 4. Then answered Peter and said unto Jesus, Lord, it is good for us to be here; if Thou wilt, let us make here three tabernacles; one for Thee, and one for Moses, and one for Elias.
The evangelist indicates with the usual "Behold!" that this was not the least remarkable part of the scene. Note: Any attempt at weakening the importance of this passage by trying to explain it as a mere vision in a sleep and by doubting the possibility of a recognition of these men on the part of the disciples interferes with the simple, objective narrative of Matthew. How they knew the prophets is immaterial; they recognized, they knew them at once. Though throughout in that peculiar state of half-waking and half-sleeping, their senses were able to grasp and retain all the points of the picture before them. Moses, who died before the Lord, whose grave God alone knew, Deu 34:5-6, and Elijah, whom God took up into heaven in a fiery chariot, 2Ki 2:11, actually were seen by them as they conversed with Jesus on His death, which He was soon to accomplish. Both of these prophets had not seen corruption, and they were speaking to the Lord, whose body could not see corruption. They were witnesses and representatives of the Old Covenant, one having given the Law, the other having been zealous for the Law, but neither had been able to stop the transgression. Here was one greater than the Law who, by His perfect fulfillment of the Law, would redeem those that were under the Law. The glory of the phenomenon was too much for the disciples—they became dazed by its brilliance. Peter voiced the opinion of the others when he cried out: Lord, it is good for us to be in this place. He desired at once to build three tabernacles, one for Christ, one for Moses, one for Elijah, that they might continue there in glory. The underlying thought may have been that it would be so much more pleasant to stay here, where the glory of heaven had been brought down to them, than to go to Jerusalem and have Jesus enter upon the way of suffering.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 9 This word alerts us to pay attention to the…
Behold
This word alerts us to pay attention to the surprising information that follows.
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to them
This refers to Peter, James, and John.
with him
"with Jesus"
answered and said
"said." Peter is not responding to a question.
it is good for us to be here
It is not clear whether "us" refers only to Peter, James, and John, or if it refers to everyone there, including Jesus, Elijah, and Moses. If you can translate so that both options are possible, do so. (See: Exclusive and Inclusive "We" and Inclusive "We")
shelters
Possible meanings are 1) places for people to come for worship or 2) temporary places for people to sleep.
translationWords
Moses
Elijah
Peter
Jesus
lord
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 4, 5, 6, 9 17:2 Jesus’ appearance was transformed: Jesus’ inner, divine nature,…
17:2 Jesus’ appearance was transformed: Jesus’ inner, divine nature, previously veiled, was now disclosed so that the three caught a glimpse of his glory (see Exod 34:29-35; Ps 104:2; 2 Cor 3:12-18; Rev 1:16). Jesus’ followers will one day share in this glory (Matt 13:43).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.