Matthew

Chapter 17

The Transfiguration

Parallel: Mark 9:2–10; Luke 9:28–36 (Aland §161) ⇆ Compare accounts

¹And after six days Jesus took Peter and James and John his brother, and brought them up on a high mountain by themselves.a ²And He was transfigured before them, and His face shone like the sun,b and His garments became white as the light.† ³And behold, Moses and Elijah appeared to them, talking with Him.c ⁴And Peter answered and said to Jesus, “Lord, it is good for us to be here. If You wish, I will make† three tents here, one for You, and one for Moses, and one for Elijah.”d ⁵^✦While he was still speaking, behold, a bright cloud overshadowed them, and behold, a voice out of the cloud, saying, “This is My Son, the Beloved, in whom I am well pleased; listen to Him.”e ⁶And when the disciples heard this, they fell on their faces and were greatly afraid.f ⁷And Jesus came and touched them and said, “Get up, and do not be afraid.”g ⁸And lifting up their eyes, they saw no one except Jesus Himself alone.†

The Coming of Elijah

Parallel: Mark 9:11–13 (Aland §162) ⇆ Compare accounts

⁹And as they were coming down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is raised from the dead.”†h ¹⁰^✦And the disciples† asked Him, saying, “Why then do the scribes say that Elijah must come first?”i ¹¹And He answered and said,† “Elijah is indeed coming and will restore all things.j ¹²^✦But I say to you that Elijah has already come, and they did not know him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands.”k ¹³Then the disciples understood that He had spoken to them about John the Baptist.

The Healing of a Boy with a Demon

Parallel: Mark 9:14–29; Luke 9:37–43 (Aland §163) ⇆ Compare accounts

Compare: Luke 17:6 (Aland §163) ⇆ Compare accounts

¹⁴And when they came to the crowd, a man came to Him, kneeling before Him ¹⁵and saying, “Lord, have mercy on my son, for he has seizures and suffers terribly;†l for he often falls into the fire, and often into the water. ¹⁶And I brought him to Your disciples, and they could not heal him.” ¹⁷And Jesus answered and said, “O unbelieving and perverse generation, how long will I be with you? How long will I bear with you?m Bring him here to Me.” ¹⁸And Jesus rebuked it, and the demon came out of him,n and the boy was healed from that hour. ¹⁹Then the disciples came to Jesus privately and said, “Why could we not cast it out?” ²⁰And He said to them, “Because of your little faith.† For truly I say to you, if you have faith like a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you.”o ²¹But this kind does not go out except by prayer and fasting.^{𝔐 TR}

Jesus Again Foretells His Death and Resurrection

Parallel: Mark 9:30–32; Luke 9:43–45 (Aland §164) ⇆ Compare accounts

²²^✦And as they were gathering† in Galilee, Jesus said to them, “The Son of Man is going to be handed over into the hands of people,p ²³and they will kill Him, and on the third day He will be raised.”† And they were greatly grieved.q

The Temple Tax

²⁴And when they came to Capernaum, those who collected the two-drachma tax came to Peter and said, “Does your teacher not pay the two-drachma tax?”r ²⁵He said, “Yes.” And when he came into the house, Jesus spoke to him first, saying, “What do you think, Simon? From whom do the kings of the earth collect customs or poll tax? From their sons or from others?”s ²⁶And when he said,† “From others,” Jesus said to him, “Then the sons are free.t ²⁷But so that we do not cause them to take offense, go to the sea and cast a hook, and take the first fish that comes up; and when you open its mouth, you will find a stater. Take that and give it to them for Me and for you.”u

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Context & Translation Notes

Original Reader Horizon • Lexical & Canonical Mesh

a 17:1 — brought them up on a high mountain by themselves (ἀναφέρει / anapherei) ↩ back to text

Tier 1 — Lexical Anchor: Both verbs are historical presents in Greek, παραλαμβάνει paralambanei (“takes”) and ἀναφέρει anapherei (“brings up”), rendered in the past (standing rule 17); Matthew uses the vivid present to open the scene. ἀναφέρω anapherō is to bring or carry up. “After six days” (μεθʼ ἡμέρας ἕξ meth’ hēmeras hex) ties the event to Jesus’ promise in 16:28; Luke counts inclusively, “about eight days” (Luke 9:28). κατʼ ἰδίαν kat’ idian, “by themselves,” marks a private revelation.

Tier 2 — Canonical Mesh: The same words, “took … to a very high mountain,” describe the devil’s offer of the world’s kingdoms (4:8); here the Father shows the Son’s glory. The scene follows Sinai: the cloud covered the mountain “six days,” and on the seventh God called Moses (Exodus 24:16); Moses went up with chosen companions (Exodus 24:1, 9). Peter later calls it “the holy mountain” (2 Peter 1:18).

Tier 3 — Historical / Cosmological Horizon: Matthew does not name the mountain. Three sites are proposed. Mount Hermon (about 9,200 feet), on the northern border near Caesarea Philippi where 16:13–20 took place, is favored by many modern scholars; it is “high” and remote. Mount Tabor in lower Galilee is the tradition from the 4th century on (Origen; Cyril of Jerusalem, Catechetical Lectures 12.16), but it is under 2,000 feet and had a settlement on its summit (Polybius 5.70.6; Josephus fortified it in A.D. 66, Jewish War 4.54–56), which sits less easily with “by themselves.” Mount Meron in upper Galilee is a third proposal. In the Divine Council worldview Hermon matters: it was a sacred mountain of the surrounding peoples (“Baal-hermon,” Judges 3:3; 1 Chronicles 5:23), the place where the rebel “sons of God” descended in Second Temple tradition (1 Enoch 6:6), and part of the Bashan region the psalmist calls the mountain that looks with envy on God’s chosen mountain (Psalm 68:15–16). If Hermon is the site, Jesus’ glory is revealed on ground long claimed by rival powers. In the Ancient Near East high mountains were the meeting places of the gods (the “mount of assembly,” Isaiah 14:13); in Scripture God meets His people on His mountain (Sinai, Zion). (Location: MacArthur, Matthew 16–23, on 17:1–13.)

b 17:2 — He was transfigured before them, and His face shone like the sun (μετεμορφώθη / metemorphōthē) ↩ back to text

Tier 1 — Lexical Anchor: μεταμορφόω metamorphoō (English “metamorphosis”) is to change in form; the passive “was transfigured” leaves the cause unnamed, pointing to God. Paul uses the same verb of believers “being transformed” into Christ’s image (2 Corinthians 3:18; Romans 12:2). λάμπω lampō is to shine; His garments became “white as the light” (λευκὰ ὡς τὸ φῶς leuka hōs to phōs).

Tier 2 — Canonical Mesh: When Moses came down from Sinai “the skin of his face shone” because he had spoken with God (Exodus 34:29–35); Jesus’ face shines from within. Daniel saw a heavenly figure whose face was “like lightning” (Daniel 10:6), and John saw the risen Christ with His face “like the sun shining in its strength” (Revelation 1:16). Jesus had promised that the righteous “will shine like the sun” in their Father’s kingdom (13:43; Daniel 12:3).

Tier 3 — Historical / Cosmological Horizon: Second Temple writings picture the righteous clothed in “garments of glory” and changed into splendor at the resurrection (1 Enoch 62:15–16; 2 Baruch 51:3, 10). Across the Ancient Near East, gods were thought to wear a terrifying radiance (Akkadian melammu), shared with kings as a sign of divine favor. Against that background the disciples see that the glory is Jesus’ own, not borrowed: Peter recalls being “eyewitnesses of His majesty” (2 Peter 1:16). In the Divine Council worldview, the glory of God that dwelt in the tabernacle and temple is seen here in a human face (compare John 1:14; 2 Corinthians 4:6). (MacArthur, Matthew 16–23, on 17:2, compares the Shekinah glory.)

c 17:3 — Moses and Elijah appeared to them, talking with Him (ὤφθη / ōphthē) ↩ back to text

Tier 1 — Lexical Anchor: ὤφθη ōphthē, “appeared” (literally “was seen”), is the verb used for appearances of God and angels and of the risen Jesus (Luke 24:34; 1 Corinthians 15:5–8). The verb is singular with two subjects, as Greek allows (see the textual note on its plural in 𝔐 and TR, which does not change the English). συλλαλέω syllaleō is to talk together; Luke gives the subject: His “departure” (ἔξοδος exodos) at Jerusalem (Luke 9:31).

Tier 2 — Canonical Mesh: The last words of the Old Testament prophets name these two: “Remember the law of My servant Moses … Behold, I will send you Elijah the prophet” (Malachi 4:4–5). Both met God on the mountain, Moses on Sinai and Elijah at Horeb (Exodus 33:18–23; 1 Kings 19:8–13), and both left this life in an unusual way: God buried Moses where no one knows (Deuteronomy 34:5–6), and Elijah was taken up in a whirlwind (2 Kings 2:11). Together they stand for the Law and the Prophets that Jesus came to fulfill (5:17).

Tier 3 — Historical / Cosmological Horizon: Jewish tradition wondered about Moses’ end: Josephus says a cloud stood over him and he vanished, though Moses wrote that he died “for fear lest they should venture to say that, because of his extraordinary virtue, he went to God” (Antiquities 4.326). The expectation that Elijah would return was strong (Malachi 4:5; Sirach 48:10). Interpreters suggest different reasons for the pair: Law and Prophets; two witnesses (Deuteronomy 19:15); or two who saw God’s glory on a mountain. Matthew does not explain, but the sequence matters: they appear, then the voice points to Jesus alone (17:5, 8).

d 17:4 — three tents (σκηνάς / skēnas) ↩ back to text

Tier 1 — Lexical Anchor: σκηνή skēnē is a tent; TWB keeps the plain word. It is the word for the “tabernacle” or “tent of meeting” in the Greek Old Testament, and the plural σκηναί skēnai names the booths of the Feast of Tabernacles (Leviticus 23:42). “It is good for us to be here” (καλόν ἐστιν kalon estin). NA28 reads the singular “I will make” (ποιήσω poiēsō); 𝔐 and TR have “let us make” (see the textual note). “If You wish” (εἰ θέλεις ei theleis) is an offer, not a plea.

Tier 2 — Canonical Mesh: God’s glory filled the tent of meeting in a cloud (Exodus 40:34–35), and Moses spoke with God in the tent “face to face” (Exodus 33:7–11). Israel lived in booths for seven days each year to remember the wilderness (Leviticus 23:42–43); the prophets looked for a day when the nations would keep that feast (Zechariah 14:16). John says the Word “dwelt” (ἐσκήνωσεν eskēnōsen, “tabernacled”) among us (John 1:14), and at the end “the tabernacle of God is with people” (Revelation 21:3).

Tier 3 — Historical / Cosmological Horizon: Luke adds that Peter did not know what he was saying (Luke 9:33). Interpreters suggest Peter wanted to make the moment last, to honor all three equally, or to celebrate a festival of God’s presence; some link the event to the time of the Feast of Tabernacles, though the text gives no date. The cloud and the voice answer him: there is one to listen to (17:5), and God, not Peter, provides the dwelling.

e 17:5 — a bright cloud overshadowed them … LISTEN TO HIM (ἐπεσκίασεν / epeskiasen) ↩ back to text

Tier 1 — Lexical Anchor: ἐπισκιάζω episkiazō, “overshadow,” is the verb of the Greek Old Testament for the cloud resting on the tent of meeting (Exodus 40:35) and of the Spirit’s coming on Mary (Luke 1:35). φωτεινός phōteinos is “full of light.” The voice repeats the baptism words exactly (3:17) and adds ἀκούετε αὐτοῦ akouete autou, “listen to Him,” the wording of Deuteronomy 18:15, set in capitals under rule 6. The whole saying is the Father’s speech (blue).

Tier 2 — Canonical Mesh: Moses promised: “The Lord your God will raise up for you a prophet like me … you shall listen to him” (Deuteronomy 18:15); Peter and Stephen apply the promise to Jesus (Acts 3:22–23; 7:37). With Moses on the mountain, the Father names the Prophet Moses spoke of. “My Son” echoes Psalm 2:7, “in whom I am well pleased” Isaiah 42:1 (quoted at 12:18), and “the Beloved” the Greek of Genesis 22:2, where Abraham is told to offer “your beloved son.” The voice comes just after Jesus has foretold His death (16:21).

Tier 3 — Historical / Cosmological Horizon: A cloud is God’s vehicle and covering throughout Scripture (Exodus 13:21; Psalm 104:3; Daniel 7:13). In Ugaritic texts the storm god Baal is called “rider of the clouds”; Israel’s poets give that picture to the Lord, who “rides … on the clouds” and makes the clouds His chariot (Deuteronomy 33:26; Psalm 104:3; Isaiah 19:1), so the cloud marks the speaker as Israel’s God. Later rabbinic writings speak of a bat qol (“daughter of a voice”), a voice from heaven that came after prophecy ceased; here God Himself speaks. Peter heard it: “we ourselves heard this utterance made from heaven when we were with Him on the holy mountain” (2 Peter 1:18). (See the prophecy link on Deuteronomy 18.)

f 17:6 — they fell on their faces and were greatly afraid (ἐφοβήθησαν σφόδρα / ephobēthēsan sphodra) ↩ back to text

Tier 1 — Lexical Anchor: σφόδρα sphodra is an ordinary intensifier, “very, greatly,” common in the Greek Old Testament for Hebrew מְאֹד məʾōd. TWB renders ἐφοβήθησαν σφόδρα ephobēthēsan sphodra “were greatly afraid” wherever it occurs, so that Matthew’s repeated phrase can be heard in English. “Fell on their faces” is the posture of awe before God.

Tier 2 — Canonical Mesh: Matthew uses the same phrase only once more: the centurion and those with him “were greatly afraid” and said, “Truly this was the Son of God” (27:54). Both times the fear answers a declaration that Jesus is God’s Son. The words also echo Israel at the sea, who “were greatly afraid” (Exodus 14:10), and Israel’s fear of Moses’ shining face (Exodus 34:30). Daniel fell on his face before heavenly glory (Daniel 8:17; 10:9).

Tier 3 — Historical / Cosmological Horizon: A first listener would not have stopped at σφόδρα sphodra itself; it simply says the fear was overwhelming. What carries meaning is the repeated phrase: the response to the Son’s identity frames Matthew’s story of His suffering, from the mountain to the cross.

g 17:7 — touched them and said, “Get up, and do not be afraid.” (ἐγέρθητε / egerthēte) ↩ back to text

Tier 1 — Lexical Anchor: ἁψάμενος hapsamenos, “touching,” and ἐγείρω egeirō, “get up” (TWB’s rendering in commands), the verb Matthew also uses for resurrection (“is raised,” 17:9). μὴ φοβεῖσθε mē phobeisthe, “do not be afraid,” is a present imperative: stop being afraid.

Tier 2 — Canonical Mesh: Daniel, fallen on his face, was touched by a heavenly figure and told, “Do not be afraid” (Daniel 10:10–12, 18–19); John, fallen at the feet of the glorified Christ, felt His right hand and heard, “Do not be afraid” (Revelation 1:17). Jesus speaks the same words on the sea (14:27) and after His resurrection (28:10).

Tier 3 — Historical / Cosmological Horizon: The one whose glory caused the fear is the one who removes it. Matthew alone records the touch and the words; Mark and Luke move straight to the disciples looking around (Mark 9:8; Luke 9:36).

h 17:9 — Tell the vision to no one until the Son of Man is raised (ὅραμα / horama) ↩ back to text

Tier 1 — Lexical Anchor: ὅραμα horama, “vision,” from ὁράω horaō, “see,” is what is seen; it does not mean the event was imagined. Luke uses it for God-given sights (Acts 7:31, of Moses at the bush; 10:3; 16:9). ἐκ νεκρῶν ἐγερθῇ ek nekrōn egerthē, “is raised from the dead,” is passive: God raises Him (see the textual note).

Tier 2 — Canonical Mesh: Jesus has already told the disciples to tell no one that He is the Messiah (16:20; compare 8:4; 12:16). The command has a time limit: after the resurrection the three will tell it, as Peter does (2 Peter 1:16–18).

Tier 3 — Historical / Cosmological Horizon: Before the cross, a glorious Messiah would have fed the hopes of a political deliverer (compare John 6:15). The vision makes sense only after His suffering and resurrection, which Jesus has just announced (16:21) and will announce again (17:22–23). (MacArthur, Matthew 16–23, on 17:9.)

i 17:10 — Why then do the scribes say that Elijah must come first? (Ἠλίαν δεῖ ἐλθεῖν πρῶτον / Ēlian dei elthein prōton) ↩ back to text

Tier 1 — Lexical Anchor: δεῖ dei, “must,” is the necessity of God’s plan, the same word Jesus used of His own suffering (16:21). “First” (πρῶτον prōton) means before the Messiah and the day of the Lord. “Then” (οὖν oun) links the question to what they have just seen: Elijah came and went on the mountain.

Tier 2 — Canonical Mesh: The scribes based their teaching on Malachi: “Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes” (Malachi 4:5–6; compare 3:1). Some people thought Jesus Himself was Elijah (16:14), and John the Baptist denied being Elijah in person (John 1:21), though he came “in the spirit and power of Elijah” (Luke 1:17).

Tier 3 — Historical / Cosmological Horizon: The expectation is well attested. Sirach says Elijah is “ready at the appointed time … to restore the tribes of Jacob” (Sirach 48:10). The Mishnah says Elijah will come to settle disputes and make peace (Eduyot 8:7), and Justin’s Jewish debate partner says the Messiah will be unknown until Elijah comes to anoint him (Justin, Dialogue with Trypho 8; 49). If Elijah had not come, the disciples’ confession (16:16) would face an obvious objection.

j 17:11 — Elijah is indeed coming and will restore all things (ἀποκαταστήσει / apokatastēsei) ↩ back to text

Tier 1 — Lexical Anchor: μέν men … δέ de (17:11–12) is a “yes … but” pair: Jesus grants the scribes’ point, then corrects it. ἀποκαθίστημι apokathistēmi, “restore,” is the verb of Malachi 4:6 in the Greek Old Testament (3:23), “he will restore the heart of the father to the son.” It is one shared verb, not Malachi’s full wording, so it is not in capitals (rule 6).

Tier 2 — Canonical Mesh: The disciples later ask whether Jesus will “restore the kingdom to Israel” (Acts 1:6), and Peter speaks of “the times of restoration of all things” (Acts 3:21), using the related noun. Jesus has already said that John “is Elijah who is to come” (11:14).

Tier 3 — Historical / Cosmological Horizon: Christians read “is coming … will restore” in different ways. (1) Jesus restates Malachi’s promise, and John fulfilled it: “has already come” (17:12) is the answer. (2) John fulfilled it in part, and a final restoration comes at Jesus’ return. (3) A future Elijah-like figure will come before the end; some see him in the two witnesses who shut the sky (Revelation 11:3–6, compare 1 Kings 17:1). The present tense “is coming” and the future “will restore” leave room for these readings; Matthew’s emphasis falls on 17:12.

k 17:12 — Elijah has already come, and they did not know him (ἐπέγνωσαν / epegnōsan) ↩ back to text

Tier 1 — Lexical Anchor: ἐπιγινώσκω epiginōskō is to know fully or recognize; TWB renders it “know,” as in Matthew 11 (the people did not recognize John for who he was). “Did to him whatever they wished” (ἐποίησαν ἐν αὐτῷ ὅσα ἠθέλησαν epoiēsan en autō hosa ēthelēsan). μέλλει πάσχειν mellei paschein, “is going to suffer,” as in 16:27: certain, not necessarily soon. ὑπʼ αὐτῶν hyp’ autōn, “at their hands.”

Tier 2 — Canonical Mesh: Herod imprisoned and beheaded John at Herodias’s urging (14:3–12). The pattern repeats Elijah’s story, whom Jezebel, a queen, sought to kill (1 Kings 19:2, 10). As the forerunner was treated, so the Son of Man will be: Jesus ties John’s death to His own (16:21).

Tier 3 — Historical / Cosmological Horizon: Verse 13 says the disciples understood that He meant John the Baptist. Matthew makes explicit what Mark leaves implicit (Mark 9:13). The scribes’ teaching was right about Elijah’s coming; the failure was in recognizing him.

l 17:15 — he has seizures and suffers terribly (σεληνιάζεται / selēniazetai) ↩ back to text

Tier 1 — Lexical Anchor: σεληνιάζομαι selēniazomai, from σελήνη selēnē, “moon,” is literally “to be moonstruck,” reflecting the ancient belief that the moon caused seizures. TWB renders “has seizures,” as at 4:24: modern “moonstruck” means dreamy, and “epileptic” would supply a modern diagnosis. κακῶς πάσχει kakōs paschei is “suffers terribly” (see the textual note on κακῶς ἔχει kakōs echei, “is very ill”). “Have mercy” (ἐλέησον eleēson) is the cry of the needy (9:27; 15:22; 20:30).

Tier 2 — Canonical Mesh: Mark adds that the spirit made the boy unable to speak and threw him into convulsions (Mark 9:17–27); Luke says he was an only son (Luke 9:38). Psalm 121:6, “the moon will not strike you by night,” reflects the same fear of the moon’s power.

Tier 3 — Historical / Cosmological Horizon: Greek and Roman writers linked seizures with the moon, and some called epilepsy “the sacred disease”; the Hippocratic treatise On the Sacred Disease argued that it had natural causes. Matthew lists “those having seizures” separately from the demon-possessed at 4:24, so he does not treat every seizure as demonic; here a demon is named (17:18). Interpreters differ on how the boy’s symptoms relate to the demon, but the text presents the cause as a hostile spirit. The fire and water show the danger: the spirit was destroying him (Mark 9:22). (MacArthur, Matthew 16–23, on 17:15.)

m 17:17 — O unbelieving and perverse generation, how long will I be with you? How long will I bear with you? (διεστραμμένη / diestrammenē) ↩ back to text

Tier 1 — Lexical Anchor: ἄπιστος apistos, “unbelieving,” and διαστρέφω diastrephō, “to twist, pervert,” so “perverse,” bent out of shape. ἀνέχομαι anechomai is to bear with or endure. The rebuke addresses the generation as a whole, including the disciples who could not heal (17:16, 20).

Tier 2 — Canonical Mesh: The words echo Moses’ song: “a crooked and perverse generation” (Deuteronomy 32:5, Greek γενεὰ σκολιὰ καὶ διεστραμμένη genea skolia kai diestrammenē) and “children in whom is no faith” (Deuteronomy 32:20); Paul uses the same phrase (Philippians 2:15). The wording is not near-exact, so it is not in capitals (rule 6). “How long?” is the Lord’s complaint about Israel in the wilderness (Numbers 14:11, 27).

Tier 3 — Historical / Cosmological Horizon: Matthew’s order follows Sinai: Moses came down from the mountain of God’s glory to find the people failing below (Exodus 32:15–19), and Jesus comes down from the mountain to a crowd and disciples who could not act in faith. The parallel shows Jesus as the prophet like Moses (17:5) and the generation like the wilderness generation.

n 17:18 — Jesus rebuked it, and the demon came out of him (αὐτῷ / autō) ↩ back to text

Tier 1 — Lexical Anchor: ἐπιτιμάω epitimaō, “rebuke.” The pronoun αὐτῷ autō can grammatically be “him” (the boy) or “it” (the demon, τὸ δαιμόνιον to daimonion, a neuter noun); in the next clause ἀπʼ αὐτοῦ ap’ autou, “out of him,” is the boy. TWB renders “it”: in English “rebuked him” would mean the boy, a reading no Gospel supports. “From that hour” (ἀπὸ τῆς ὥρας ἐκείνης apo tēs hōras ekeinēs) is the phrase of 9:22 and 15:28.

Tier 2 — Canonical Mesh: Mark says Jesus “rebuked the unclean spirit” (Mark 9:25) and Luke “rebuked the unclean spirit” (Luke 9:42). In healing scenes the verb is used of demons and hostile forces (Mark 1:25; Luke 4:35, 41) and of the wind and sea (Matthew 8:26), never of a sufferer.

Tier 3 — Historical / Cosmological Horizon: In the Divine Council worldview, demons are hostile spiritual powers, and Jesus’ rebuke shows His authority over them, as His rebuke of the sea did over the chaos waters (8:26). What the disciples could not do, He does with a word.

o 17:20 — faith like a mustard seed … you will say to this mountain (ὀλιγοπιστίαν / oligopistian) ↩ back to text

Tier 1 — Lexical Anchor: ὀλιγοπιστία oligopistia, “little faith,” occurs only here in the New Testament; the adjective ὀλιγόπιστος oligopistos, “you of little faith,” is Matthew’s word for the disciples (6:30; 8:26; 14:31; 16:8). The mustard seed (κόκκος σινάπεως kokkos sinapeōs) was proverbially the smallest seed (13:31–32). μεταβαίνω metabainō, “move.” See the textual note on “unbelief” (ἀπιστία apistia) in 𝔐 and TR.

Tier 2 — Canonical Mesh: Jesus repeats the saying at the withered fig tree (21:21). Zechariah’s word to Zerubbabel, “What are you, O great mountain? Before Zerubbabel you will become a plain” (Zechariah 4:7), pictures God removing obstacles. Paul knows the saying: “if I have all faith, so as to remove mountains” (1 Corinthians 13:2).

Tier 3 — Historical / Cosmological Horizon: “Moving mountains” was a proverb for doing the seemingly impossible; the Talmud calls a brilliant teacher an “uprooter of mountains” (b. Berakhot 64a). The problem is not the size of faith but its object: a small faith in God is enough. “This mountain” may point to the mountain they had just come down from; some who read the scene in a Divine Council frame connect it with Hermon (see note a), but Matthew does not say. Verse 21 is not in NA28 (see the textual note and the inset line).

p 17:22 — The Son of Man is going to be handed over into the hands of people (παραδίδοσθαι / paradidosthai) ↩ back to text

Tier 1 — Lexical Anchor: παραδίδωμι paradidōmi, “hand over,” is rendered the same way throughout TWB (4:12; 10:4, 17–21). The passive leaves open who hands Him over: Judas (26:15–16), the chief priests (27:2), and, behind them, God (Romans 8:32). συστρέφω systrephō, “gather together” (see the textual note on ἀναστρέφω anastrephō, “stay”). There is wordplay: the Son of Man (ἄνθρωπος anthrōpos) is handed over “into the hands of people” (ἀνθρώπων anthrōpōn).

Tier 2 — Canonical Mesh: This is the second of Jesus’ three passion predictions (16:21; 20:18–19). Isaiah’s Servant was “handed over” for our sins (Isaiah 53:6, 12, in the Greek Old Testament, παρέδωκεν paredōken, παρεδόθη paredothē); Paul writes that Jesus “was handed over for our trespasses” (Romans 4:25). “On the third day” recalls Hosea 6:2.

Tier 3 — Historical / Cosmological Horizon: In Daniel 7 the “one like a son of man” receives dominion from God; here the Son of Man is handed over to human beings. Matthew holds both together: the One who will come in glory (16:27) must first suffer. (See the prophecy link “The Son of Man must suffer.”)

q 17:23 — they were greatly grieved (ἐλυπήθησαν σφόδρα / elypēthēsan sphodra) ↩ back to text

Tier 1 — Lexical Anchor: λυπέω lypeō, “grieve”; σφόδρα sphodra, “greatly.” TWB renders the phrase the same wherever it occurs.

Tier 2 — Canonical Mesh: Matthew repeats the phrase at 18:31 (the fellow servants “were greatly grieved”) and, of the disciples at the Last Supper, “being greatly grieved” when Jesus foretells His betrayal (26:22). Mark says they did not understand and were afraid to ask (Mark 9:32); Matthew shows they understood enough to grieve. Jesus later promises that their grief will turn to joy (John 16:20–22).

Tier 3 — Historical / Cosmological Horizon: The disciples hear “they will kill Him” more clearly than “He will be raised.” The grief, here and at the supper, belongs to Matthew’s thread of the Passion.

r 17:24 — the two-drachma tax (τὰ δίδραχμα / ta didrachma) ↩ back to text

Tier 1 — Lexical Anchor: δίδραχμον didrachmon is “a double drachma,” the half-shekel each Jewish man paid yearly for the temple. There was little two-drachma coinage, so the term names the tax. “Your teacher” is lowercase, as at 9:11: the collectors speak of Him as a teacher, not as Lord. NA28 brackets the article [τὰ ta], which does not change the English.

Tier 2 — Canonical Mesh: The half-shekel began as the “ransom” for each man counted in the census, for the service of the tent of meeting (Exodus 30:11–16; 38:25–26); after the exile the people pledged a third of a shekel (Nehemiah 10:32). Jesus has said that “something greater than the temple is here” (12:6).

Tier 3 — Historical / Cosmological Horizon: The Mishnah describes the collection: on the 15th of Adar (about a month before Passover) money-changers set up tables in the provinces, and on the 25th in the temple (m. Sheqalim 1:3). Josephus and Philo tell of the tax sent from Jews abroad (Josephus, Antiquities 18.312; Philo, Special Laws 1.77–78). Not everyone agreed it was owed yearly: a Qumran text says the half-shekel was paid once in a lifetime (4Q159). After A.D. 70 Vespasian redirected the two drachmas to the temple of Jupiter in Rome (Josephus, Jewish War 7.218). On TWB’s dating of Matthew (before A.D. 70), the tax here is the temple tax, as the scene itself shows; scholars who date Matthew after 70 suggest its first readers would have thought of the Roman tax. (MacArthur, Matthew 16–23, on 17:24–27.)

s 17:25 — the kings of the earth collect customs or poll tax (τέλη ἢ κῆνσον / telē ē kēnson) ↩ back to text

Tier 1 — Lexical Anchor: προφθάνω prophthanō, “anticipate,” so “spoke to him first”: Jesus raised the matter before Peter could. τέλη telē are customs or duties on goods; κῆνσος kēnsos, from Latin census, is the head tax. λαμβάνω lambanō is “collect,” as in 17:24. ἀλλότριοι allotrioi, “others,” literally “those belonging to another,” are people outside the king’s family, his subjects.

Tier 2 — Canonical Mesh: “The kings of the earth” are the rulers who set themselves against the Lord and His Anointed in Psalm 2:2, the psalm whose “You are My Son” (2:7) the Father has just echoed (17:5). Jesus will be asked about the poll tax to Caesar (22:17–21); Paul says to pay “tax to whom tax is due” (Romans 13:7).

Tier 3 — Historical / Cosmological Horizon: Kings did not tax their own households. Jesus’ question assumes the temple tax is tribute to God the King, whose house the temple is. In the Divine Council worldview, earthly kings rule under the heavenly King; Jesus, the Son, belongs to the King’s household, not among His subjects.

t 17:26 — Then the sons are free (ἐλεύθεροί εἰσιν οἱ υἱοί / eleutheroi eisin hoi huioi) ↩ back to text

Tier 1 — Lexical Anchor: ἄρα γε ara ge, “then,” draws the conclusion. ἐλεύθερος eleutheros is “free,” here exempt from the tax. “The sons” is plural: the saying is a general rule, applied to Jesus and, it seems, to His disciples with Him (“for Me and for you,” 17:27).

Tier 2 — Canonical Mesh: The Father has just called Jesus “My Son” (17:5). As the Son, He owes nothing to His own Father’s house (compare 12:6; John 2:16). Through Him His followers are sons too (5:9; Galatians 4:6–7).

Tier 3 — Historical / Cosmological Horizon: Jesus claims the exemption and then waives it (17:27). The point is not that the tax was wrong but that He pays it freely, as the Son, so as not to put a stumbling block before others.

u 17:27 — so that we do not cause them to take offense … a stater … for Me and for you (στατῆρα / statēra) ↩ back to text

Tier 1 — Lexical Anchor: σκανδαλίζω skandalizō is to make someone stumble; “cause them to take offense” keeps TWB’s phrase for turning against Jesus (rule 13; 13:57; 15:12). στατήρ statēr, from ἵστημι histēmi in its old sense “weigh,” was a silver four-drachma coin (a tetradrachm), so it paid the two-drachma tax for two men; the name is kept under rule 23 because its value is the point. ἀντὶ ἐμοῦ καὶ σοῦ anti emou kai sou, “for Me and for you.”

Tier 2 — Canonical Mesh: Paul applies the same principle: do not put a stumbling block in a brother’s way, even at the cost of a right (Romans 14:13; 1 Corinthians 8:13). The half-shekel was called the “ransom” for one’s life (Exodus 30:12); Jesus uses ἀντί anti again when He gives His life “as a ransom for many” (20:28). Some interpreters see a deliberate echo; others think the preposition is simply “in place of.”

Tier 3 — Historical / Cosmological Horizon: The Tyrian silver coin (shekel or tetradrachm) was the standard for temple dues because of its fine silver; the Mishnah reckons sacred payments in Tyrian coinage (m. Bekhorot 8:7). Ancient stories tell of valuables found inside fish (Herodotus 3.42, the ring of Polycrates). Matthew records the command and not the catch; the story ends with Jesus’ word, which the reader is meant to trust. “The sea” is the Sea of Galilee at Capernaum. (MacArthur, Matthew 16–23, on 17:27.)

Textual Notes

NA28/UBS5 • Majority Text (𝔐) • Textus Receptus (TR)

† 17:2 — white as the light ↩ back to text

NA28/UBS5 (TWB text), 𝔐 and TR: λευκὰ ὡς τὸ φῶς (leuka hōs to phōs), “white as the light”Witnesses: nearly all Greek manuscripts
Codex Bezae and some versions: λευκὰ ὡς χιών (leuka hōs chiōn), “white as snow”Witnesses: Codex Bezae (D, 5th c.), and most Latin witnesses, the Curetonian Syriac and some Bohairic manuscripts

Why the editors chose the NA28 reading: “White as snow” is the wording of the angel’s clothing at the tomb (28:3) and of Mark 9:3 in many manuscripts; scribes probably carried the familiar phrase over.

Effect on the translation: Slight: the brightness of the garments either way.

† 17:4 — I will make ↩ back to text

NA28/UBS5 (TWB text): ποιήσω (poiēsō), “I will make”Witnesses: Codex Sinaiticus (ℵ, 4th c.), Codex Vaticanus (B, 4th c.), and Codex Ephraemi as first written (C∗, 5th c.), minuscule 700 as first written, and a few Old Latin and Vulgate manuscripts
𝔐 and TR: ποιήσωμεν (poiēsōmen), “let us make”Witnesses: a corrector of Codex Ephraemi, Codex Bezae (D, 5th c.), uncials K, L, W, Γ, Δ, Codex Koridethi (Θ, 9th c.), the uncial fragment 0281, Family 13 (f¹³), minuscules 33, 565, 579, 892, 1241, 1424, the majority of later Greek manuscripts (𝔐), most Latin witnesses, the Syriac versions, and the Coptic versions

Why the editors chose the NA28 reading: “Let us make” matches Mark 9:5 and Luke 9:33; the singular, found in the oldest manuscripts, makes Peter the one who offers.

Effect on the translation: Slight: Peter offers to build the tents himself, or proposes that they all do.

† 17:8 — Jesus Himself alone ↩ back to text

NA28/UBS5 (TWB text): αὐτὸν Ἰησοῦν μόνον (auton Iēsoun monon), “Jesus Himself alone”Witnesses: Codex Sinaiticus (ℵ, 4th c.), Codex Vaticanus as first written (B∗, 4th c.), and Codex Koridethi (Θ, 9th c.), and minuscule 700
𝔐 and TR: τὸν Ἰησοῦν μόνον (ton Iēsoun monon), “Jesus alone”Witnesses: a corrector of Codex Vaticanus, Codex Ephraemi (C, 5th c.), Codex Bezae (D, 5th c.), uncials K, L, Γ, Δ, Family 1 (f¹), Family 13 (f¹³), minuscules 33, 565, 579, 892, 1241, 1424, and the majority of later Greek manuscripts (𝔐)

Why the editors chose the NA28 reading: The intensive αὐτόν auton, “Himself,” is the less common wording; replacing it with the article is the easier change.

Effect on the translation: Slight: NA28 stresses that only Jesus Himself remained.

† 17:9 — is raised from the dead ↩ back to text

NA28/UBS5 (TWB text): ἐκ νεκρῶν ἐγερθῇ (ek nekrōn egerthē), “is raised from the dead”Witnesses: Codex Vaticanus (B, 4th c.), and Codex Bezae (D, 5th c.), and the Old Latin manuscript e
𝔐 and TR: ἐκ νεκρῶν ἀναστῇ (ek nekrōn anastē), “has risen from the dead”Witnesses: Codex Sinaiticus (ℵ, 4th c.), Codex Ephraemi (C, 5th c.), uncials K, L, W, Z, Γ, Δ, Codex Koridethi (Θ, 9th c.), Family 1 (f¹), Family 13 (f¹³), minuscules 33, 565, 579, 700, 892, 1241, 1424, and the majority of later Greek manuscripts (𝔐)

Why the editors chose the NA28 reading: Mark 9:9 has ἀναστῇ anastē; Matthew elsewhere prefers ἐγείρω egeirō for the resurrection (16:21; 17:23). NA28 follows Vaticanus and Bezae against the larger number.

Effect on the translation: Slight: “be raised” (God’s action) or “rise.” TR also reads “from the mountain” with ἀπό apo, without changing the English.

† 17:10 — the disciples ↩ back to text

NA28/UBS5 (TWB text): οἱ μαθηταί (hoi mathētai), “the disciples”Witnesses: Codex Sinaiticus (ℵ, 4th c.), Codex Regius (L, 8th c.), Codex Washingtonianus (W, about 400), Z, Codex Koridethi (Θ, 9th c.), Family 1 (f¹), minuscules 33, 700, 892, most Latin witnesses, and the Sahidic Coptic, and part of the Bohairic
𝔐 and TR: οἱ μαθηταὶ αὐτοῦ (hoi mathētai autou), “His disciples”Witnesses: Codex Vaticanus (B, 4th c.), Codex Ephraemi (C, 5th c.), Codex Bezae (D, 5th c.), uncials K, Γ, Δ, Family 13 (f¹³), minuscules 565, 579, 1241, 1424, and the majority of later Greek manuscripts (𝔐), some Old Latin manuscripts, the Syriac, and part of the Bohairic

Why the editors chose the NA28 reading: Adding “His” to “the disciples” is a common scribal habit; here Vaticanus has it, so the evidence is divided.

Effect on the translation: None in meaning.

† 17:11 — And He answered and said ↩ back to text

NA28/UBS5 (TWB text): ὁ δὲ ἀποκριθεὶς εἶπεν· Ἠλίας μὲν ἔρχεται (ho de apokritheis eipen: Ēlias men erchetai), “And He answered and said, ‘Elijah is indeed coming’”Witnesses: Codex Sinaiticus (ℵ, 4th c.), Codex Vaticanus (B, 4th c.), Codex Bezae (D, 5th c.), Codex Regius (L, 8th c.), Codex Washingtonianus (W, about 400), Z, Family 1 (f¹), minuscules 33, 579, 892, 1424, most Latin witnesses, and the Coptic versions (without “Jesus”)
𝔐 and TR: ὁ δὲ Ἰησοῦς ἀποκριθεὶς εἶπεν αὐτοῖς· Ἠλίας μὲν ἔρχεται πρῶτον (ho de Iēsous apokritheis eipen autois: Ēlias men erchetai prōton), “And Jesus answered and said to them, ‘Elijah is indeed coming first’”Witnesses: “Jesus”: Codex Ephraemi (C, 5th c.), uncials K, Γ, Δ, Codex Koridethi (Θ, 9th c.), Family 13 (f¹³), minuscules 565, 700, 1241, and the majority of later Greek manuscripts (𝔐), the Old Latin f and q, and the Peshitta; “first”: Codex Ephraemi, uncials Γ and Δ, Family 13, minuscules 565, 892, 1241, 𝔐 and others (NA28 apparatus; not every witness decoded with confidence)

Why the editors chose the NA28 reading: “Jesus” and “to them” make the speaker and hearers explicit; “first” repeats the disciples’ question (17:10) and matches Mark 9:12. All are typical additions.

Effect on the translation: Slight: TR’s “first” makes Jesus’ answer echo the question word for word.

† 17:15 — suffers terribly ↩ back to text

NA28/UBS5 (TWB text), 𝔐 and TR: κακῶς πάσχει (kakōs paschei), “suffers terribly”Witnesses: Codex Ephraemi (C, 5th c.), Codex Bezae (D, 5th c.), uncials K, W, Γ, Δ, Family 1 (f¹), minuscules 33, 565, 700, 892, 1241, 1424, the majority of later Greek manuscripts (𝔐), most Latin witnesses, and the Syriac versions
Sinaiticus, Vaticanus and others: κακῶς ἔχει (kakōs echei), “is very ill”Witnesses: Codex Sinaiticus (ℵ, 4th c.), Codex Vaticanus (B, 4th c.), Codex Regius (L, 8th c.), and Codex Koridethi (Θ, 9th c.), probably the uncial Z, and minuscule 579

Why the editors chose the NA28 reading: κακῶς ἔχειν kakōs echein is the usual phrase for being ill (4:24; 8:16; 9:12), so a scribe could easily have written it; πάσχω paschō, “suffer,” is the less expected word. NA28 here reads against Sinaiticus and Vaticanus.

Effect on the translation: Slight: the boy “suffers terribly” or “is very ill.”

† 17:20 — Because of your little faith ↩ back to text

NA28/UBS5 (TWB text): ὁ δὲ λέγει αὐτοῖς· διὰ τὴν ὀλιγοπιστίαν ὑμῶν (ho de legei autois: dia tēn oligopistian hymōn), “And He said to them, ‘Because of your little faith’”Witnesses: Codex Sinaiticus (ℵ, 4th c.), Codex Vaticanus (B, 4th c.), Codex Koridethi (Θ, 9th c.), the uncial fragment 0281, Family 1 (f¹), Family 13 (f¹³), and minuscules 33, 579, 700, 892, the Curetonian Syriac and the Coptic; also Origen
𝔐 and TR: ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· διὰ τὴν ἀπιστίαν ὑμῶν (ho de Iēsous eipen autois: dia tēn apistian hymōn), “And Jesus said to them, ‘Because of your unbelief’”Witnesses: Codex Ephraemi (C, 5th c.), Codex Bezae (D, 5th c.), uncials K, L, W, Γ, Δ, minuscules 565, 1241, 1424, the majority of later Greek manuscripts (𝔐), and all the Latin witnesses, the Peshitta and Harklean Syriac

Why the editors chose the NA28 reading: ὀλιγοπιστία oligopistia occurs nowhere else in the New Testament, and “unbelief” (ἀπιστία apistia) is the more familiar word; it also echoes “unbelieving generation” (17:17). Matthew elsewhere calls the disciples “of little faith” (6:30; 8:26; 14:31; 16:8). The historical present λέγει legei (“says”) is rendered in the past (rule 17).

Effect on the translation: Some: NA28 says the disciples’ faith was small; 𝔐 and TR say they lacked faith.

† 17:21 — Not in NA28: verse 21 is found only in the Majority Text (𝔐) and the Textus Receptus (TR) ↩ back to text

NA28/UBS5 (TWB text): “verse absent: 17:20 is followed by 17:22”Witnesses: Codex Sinaiticus as first written (ℵ∗, 4th c.), Codex Vaticanus (B, 4th c.), Codex Koridethi (Θ, 9th c.), the uncial fragment 0281, and minuscules 33, 579, minuscule 892 as first written, the Old Latin manuscripts e and ff¹, the Sinaitic and Curetonian Syriac, the Sahidic Coptic and part of the Bohairic
𝔐 and TR: τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ (touto de to genos ouk ekporeuetai ei mē en proseuchē kai nēsteia), “But this kind does not go out except by prayer and fasting.”Witnesses: a corrector of Codex Sinaiticus (ℵ²), Codex Ephraemi (C, 5th c.), Codex Bezae (D, 5th c.), uncials K, L, W, Γ, Δ, Family 1 (f¹), Family 13 (f¹³), minuscules 565, 700, 1241, 1424, the majority of later Greek manuscripts (𝔐), and most Latin witnesses, a corrector of minuscule 892, the Peshitta and Harklean Syriac, and part of the Bohairic; also Origen. A few manuscripts have “is driven out” (ἐκβάλλεται, ekballetai) or “comes out” (ἐξέρχεται, exerchetai)

Why the editors chose the NA28 reading: The verse matches Mark 9:29 (“This kind cannot come out by anything but prayer,” where most manuscripts add “and fasting”). Because the two oldest manuscripts, Sinaiticus as first written and Vaticanus, lack it, along with early Syriac and Coptic versions, most scholars think scribes brought the saying into Matthew from Mark. It is already in Origen, so it entered the text early. TWB follows NA28 and shows the Majority Text and TR wording on an inset line (standing rule 26).

Effect on the translation: A whole verse. Its teaching stands in Scripture either way (Mark 9:29), so nothing depends on this reading alone.

† 17:22 — as they were gathering ↩ back to text

NA28/UBS5 (TWB text): Συστρεφομένων δὲ αὐτῶν (Systrephomenōn de autōn), “And as they were gathering”Witnesses: Codex Sinaiticus (ℵ, 4th c.), Codex Vaticanus (B, 4th c.), Family 1 (f¹), minuscule 892, and most Latin witnesses, probably 0281, and some Sahidic manuscripts
𝔐 and TR: Ἀναστρεφομένων δὲ αὐτῶν (Anastrephomenōn de autōn), “And while they were staying”Witnesses: Codex Ephraemi (C, 5th c.), uncials K, L, W, Γ, Δ, Codex Koridethi (Θ, 9th c.), Family 13 (f¹³), minuscules 33, 565, 700, 1241, 1424, and the majority of later Greek manuscripts (𝔐), some Old Latin manuscripts, and the Bohairic

Why the editors chose the NA28 reading: συστρέφω systrephō, “gather together,” is rare in this sense, and the more common ἀναστρέφω anastrephō, “live, stay,” is the easier reading.

Effect on the translation: Slight: gathering together in Galilee, or staying there.

† 17:23 — on the third day He will be raised ↩ back to text

NA28/UBS5 (TWB text), 𝔐 and TR: τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται (tē tritē hēmera egerthēsetai), “on the third day He will be raised”Witnesses: most manuscripts
Vaticanus and others: τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται (tē tritē hēmera anastēsetai), “on the third day He will rise”Witnesses: Codex Vaticanus (B, 4th c.), Family 13 (f¹³), and minuscules 892, 1424
Codex Bezae and some versions: μετὰ τρεῖς ἡμέρας (meta treis hēmeras), “after three days”Witnesses: Codex Bezae (D, 5th c.), and Old Latin manuscripts, the Sinaitic Syriac and the Bohairic

Why the editors chose the NA28 reading: Both changes match Mark 9:31 (“after three days He will rise”), a typical harmonization, as at 16:21.

Effect on the translation: Slight: the same event in different idioms.

† 17:26 — And when he said ↩ back to text

NA28/UBS5 (TWB text): εἰπόντος δέ· ἀπὸ τῶν ἀλλοτρίων (eipontos de: apo tōn allotriōn), “And when he said, ‘From others’”Witnesses: Codex Vaticanus (B, 4th c.), Codex Koridethi (Θ, 9th c.), the uncial fragment 0281, Family 1 (f¹), and minuscule 700, minuscule 892 as first written, the Sahidic and part of the Bohairic; also Chrysostom
𝔐 and TR: λέγει αὐτῷ ὁ Πέτρος· ἀπὸ τῶν ἀλλοτρίων (legei autō ho Petros: apo tōn allotriōn), “Peter said to Him, ‘From others’”Witnesses: uncials K, W, Γ, Δ, Family 13 (f¹³), minuscules 565, 579, 1241, 1424, and the majority of later Greek manuscripts (𝔐), and the Syriac

Why the editors chose the NA28 reading: 𝔐 and TR name the speaker; Codex Sinaiticus, Ephraemi and Regius combine both forms. The short genitive absolute is the harder reading.

Effect on the translation: None in meaning: Peter answers either way.