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MATTHEW

 

Chapter 17

 

17:1 And (kai) with (meth’) [the passing of] six (hex) days (hēmeras) the (ho) Jesus (Iēsous) takes along (paralambanei) the (ton) Peter (Petron), and (kai) James (Iakōbon), and (kai) John (Iōannēn) the (ton) brother (adelphon) of him (autou).  

 

And (kai) he brings them up (anapherei autous) into (eis) a high (hupsēlon) mountain (oros) down on (kat’) her own (idian).

 

17:2 And (kai) he was metamorphosized (metemorphōthē) in front (emprosthen) of them (autōn).

 

And (kai) the (to) face (prosōpon) of him (autou) shined (elampsen) as (hōs) the (ho) sun (hēlios).

 

But (de) [he caused] the (ta) outer garments (himatia) of him (autou) to become (egeneto) white (leuka) as (hōs) the (to) light (phōs).

 

17:3 And (kai) behold (idou), Moses (Mōusēs) was gazed at (ōphthē) [by] them (autois), and (kai) Elijah (Hlias), ones speaking together (sullalountes) with (met’) him (autou)!

 

(For those whose “eye” “sees the light”, i.e., the knowledge and spiritual understanding of the Word of the God, and who become so wholly full of “light” that subsequently their physical body becomes illuminated as starlight, see Mat. 17:1-3, 24:27, 28:1-3; Mark 9:1-3; *Luke 11:34-36, 17:22-24; Rom. 12:2; 2 Cor. 3:18. Many references can be found also through searching on light (phos), glory (doxa), illuminated (phōtizō), an illuminated one (phōteinos), lamp (luchnos), etc.)

 

17:4 But (de) having been caused to make a decision (apokritheis), the (ho) Peter (Petros) enunciated (eipen) to the (tō) Jesus (Iēsou), “Lord (kurie), it is (estin) beautiful (kalon) for us (hēmas) to be (einai) here (hōde)

 

If (ei) you desire (theleis) I shall make (poiēsō) here (hōde) three (treis) tents (skēnas);

 

for you (soi) one (mian), and (kai) for Moses (Mōusei) one (mian), and (kai) for Elias (Hlia) one (mian).”

 

17:5 Yet while (eti) he is speaking (lalountos), behold (idou), an illuminated (phōteinē) cloud (nephelē) overshadowed (epeskiasen) them (autous)!

 

And (kai) behold (idou), a voice (phōnē) out (ek) of the (tēs) cloud (nephelēs), saying (legousa), “This one (houtos) is (estin) the (ho) son (huios) of Me (mou), the (ho) beloved one (agapētos), in (en) whom (hō) I well-approved (eudokēsa)

 

Hear (akouete) him (autou)!”

 

(For son of Me see 2 Sam. 7:14; Psalm 2:7; Jer. 31:33; Ezek. 11:20; Mat. 3:16-17, 17:5; Mark 1:9-11, 9:7; Luke 3:21-22; Acts 13:33; Heb. 1:5, 5:5, 8:10; 2 Pet. 1:16-18; Rev. 21:3, 7)

 

17:6 And (kai) they having heard (akousantes), the (hoi) disciples (mathētai) fell4098 (epesan) upon (epi) [the] face (prosōpon) of them (autōn), and (kai) they were extremely caused to be in fear (ephobēthēsan sphodra).

 

17:7 And (kai) the (ho) Jesus (Iēsous) came to (prosēlthen) [them];

 

and (kai) having caused himself to take hold (hapsamenos) of them (autōn) he enunciated (eipen), “Be aroused (egerthēte), and (kai) do not be made fearful (mē phobeisthe).”

 

17:8 But (de) having lifted up (eparantes) the (tous) eyes (ophthalmous) of them (autōn), absolutely not one (oudena) [of them] saw (eidon) [anyone], if (ei) not (mē) Jesus (Iēsoun) himself (auton) alone (monon) !

 

17:9 And (kai) of them (autōn) stepping down (katabainontōn) out (ek) of the (tou) mountain (orous), the (ho) Jesus (Iēsous) caused himself to give an injunction (eneteilato) to them (autois), saying (legōn), “You may enunciate (eipēte) the (to) vision (horama) to not one (mēdeni), until (heōs) of which (hou) [time] the (ho) Son (huios) of the (tou) Mortal (anthrōpou) may be aroused (egerthē) out (ek) of dead ones (nekrōn)!

 

(For lord of glory coming in the glory of the Father of him, see Mat. 16:27-7:9; 1 Cor. 2:6-8)

 

17:10 And (kai) the (hoi) disciples (mathētai) inquired (epērōtēsan) of him (auton), saying (legontes), “Therefore (oun) why (ti) [do] the (hoi) writers (grammateis) say (legousin) that (hoti) it is required (dei) for Elijah (Hlian) to come (elthein) first (prōton)?”

 

17:11 But (de) the (ho) [Jesus] having been caused to make a decision (apokritheis), he enunciated (eipen), “Truly (men), Elijah (Hlias) causes himself to come (erchetai)

 

And (kai) he shall restore (apokatastēsei) all things (panta).

 

17:12 But (de) I say (legō) to you (humin), that (hoti) Elijah (Hlias) already (ēdē) came (ēlthen), and (kai) they absolutely did not experientially know (ouk epegnōsan) him (auton)!

 

BUT (alla), they did (epoiēsan) in (en) him (autō) as many things as (hosa) they desired (ēthelēsan)!

 

Thusly (houtōs) the (ho) Son (huios) of the (tou) Mortal (anthrōpou) also (kai) is about (mellei) to suffer (paschein) under (hup’) them (autōn).”

 

17:13 Then (tote) the (hoi) disciples (mathētai) put [it] together (sunēkan) that (hoti) he enunciated (eipen) to them (autois) about (peri) John (Iōannou), the (tou) baptist (baptistou).

 

17:14 And (kai) they having come (elthontōn) to (pros) the (ton) crowd (ochlon), a mortal (anthrōpos) came to (prosēlthen) him (autō), falling upon the knees1120 (gonupetōn) of him (auton) and (kai) saying (legōn),

 

17:15 “Lord (kurie), have mercy (eleēson) [on] the (ton) son (huion) of me (mou) , because (hoti) he is Moon-exercised (selēniazetai), and (kai) he maliciously (kakōs) suffers (paschei).

 

Because (gar) many times (pollakis) he falls (piptei) into (eis) the (to) fire (pur), and (kai) many times (pollakis) into (eis) the (to) water (hudōr).

 

17:16 And (kai) I brought (prosēnenka) him (auton) to the (tois) disciples (mathētais) of you (sou), and (kai) of him (auton) they were absolutely not inherently powered (ouk ēdunēthēsan) to give therapy (therapeusai)!”

 

17:17 But (de) the (ho) Jesus (Iēsous) having been caused to make a decision (apokritheis), he enunciated (eipen), “O (ō) unbelievable (apistos) and (kai) thoroughly twisted (diestrammenē) generation (genea), until (hēos) when (pote) shall I cause myself to be (esomai) together with (meth) you (humōn)?

 

Until (hēos) when (pote) shall I cause myself to hold you up (anexomai humōn)?  

 

Bring (pherete) him (auton) here (hōde) to me (moi).”

 

17:18 And (kai) the (ho) Jesus (Iēsous) epitomized (epetimēsen) him (autō), and (kai) the (ho) little demon (daimonion) came out (exēlthen) from (ap’) him (autou).  

 

And (kai) the (ho) child (pais) was given therapy (etherapeuthē) from (apo) the (tēs) hour (hōras) of that (ekeinēs).

 

17:19 Then (tote) the (hoi) disciples (mathētai), they having come toward (proselthontes) the (tō) Jesus (Iēsou) down on (kat’) his own (idian), enunciated (eipon), “Through (dia) [the sake] of what (ti) were we absolutely not inherently powered (hēmeis ouk ēdunēthēmen) to throw it out (ekbalein auto)!?”

 

17:20 But (de) the (ho) [Jesus] says (legei) to them (autois), “Through (dia) the (tēn) little belief (oligopistian) of you (humōn).

 

Because (gar), truly (amēn) I say (legō) to you (humin), if perhaps (ean) you may hold (echēte) belief (pistin) as (hōs) a kernel (kakkon) of a mustard tree (sinapeōs), you shall state (ereite) to the (tō) mountain (orei), to this one (toutō), ‘Move (metaba) within (enthen) there (ekei)’, and (kai) it shall cause itself to move (metabēsetai)!

 

And (kai) absolutely not one thing (ouden) shall be inherently unpowered (adunatēsei) to you (humin)!

 

17:21 (Not authentic according to T [TrA].  See Berry's Interlinear Greek - English New Testament.)

 

17:22 But (de) of them (autōn) being turned together (sustrephomenōn) in (en) to the (tē) Galilee (Galilaia), the (ho) Jesus (Iēsous) enunciated (eipen) to them (autois), “The (ho) Son (huios) of the (tou) Mortal (anthrōpou) is about (mellei) to be passed aside (paradidosthai) into (eis) hands (cheiras) of mortals (anthrōpōn).

 

17:23 And (kai) they shall kill (apoktenousin) him (auton).

 

And (kai) the (tē) third (tritē) day (hēmera) he shall be aroused (egerthēsetai).”  

 

And (kai) they were grieved (elupēthēsan) extremely (sphodra).

 

17:24 But (de) of them (autōn) having come (elthontōn) into (eis) Capernaum (Kapharnaoum), the ones (hoi) receiving (lambanontes) the (ta) double drachma (didrachma) came toward (prosēlthon) the (tō) Peter (Petrō), and (kai) they enunciated (eipan), “The (ho) teacher (didaskalos) of you (humōn), does he absolutely not pay a termination tax5055 (ou telei), the (ta) double drachma (didrachma)?”

 

17:25 He says (legei), “Yes (nai).”

 

And (kai) having come (elthonta) into (eis) the (tēn) house (oikian), the (ho) Jesus (Iēsous) came sooner toward (proephthasen) him (auton), saying (legōn), “What (ti) do you conclude (soi dokei), Simon (Simōn)?

 

The (hoi) kings (basileis) of the (tēs) land (gēs), from (apo) whom (tinōn) do they receive (lambanousin) termination taxes5555 (telē), or (ē) a census2778 (kēnson):

 

from (apo) the (tōn) sons (huiōn) of them (autōn), or (ē) from (apo) the (tōn) [sons] of other’s (allotriōn)?”

 

(For termination tax see Mat. 17:24-27; Rom. 6:12-23, 10:1-10, 13:1-11)

 

17:26 But (de) he having enunciated (eipontos), “From (apo) the ones (tōn) of other’s (allotriōn)”, the (ho) Jesus (Iēsous) shed light5346 (ephē) to him (autō), “Then (ara) indeed (ge) the (hoi) sons (huioi) are (eisin) free ones (eleutheroi)!

 

17:27 But (de) in order that (hina) we may not scandalize (mē skandalisōmen) them (autous), you having been caused to go (poreutheis) into (eis) [the] sea (thalassan), throw (bale) a hook (agkistron) and (kai) lift (aron) the (ton) fish (ichthun) having come up (anabanta) first (prōton).

 

And (kai) having opened up (anoixas) the (to) mouth (stoma) of it (autou) you shall find (heurēseis) a stater (statēra).

 

Having taken (labōn) that (ekeinon), give (dos) [it] to them (autois), opposite473 (anti) of me (emou) and (kai) you (sou) [having to give to them].”

 

(In this passage, Mat. 17:24-27, Jesus gives us an example of how our heavenly Father shall be our sufficiency for us in all things we may need, while yet we appear to be living in the supposed kingdoms of others. Our heavenly Father remains our sufficiency as long as in our hearts / minds we “live” in the Kingdom of the God (Luke 17:21), i.e., knowing and believing all new covenant things, especially His great and precious promises for us (2 Pet. 1:4), His children, according to His riches in glory to us under His new covenant (Php. 4:19)!  In Jesus’ narrative he is giving his soul life for us so that we can live in the Kingdom of the God! Unless the penalty for our sin can be eliminated in our lives daily, day by day, it would be impossible for us to live now in the Kingdom of the God!)