1After six days Jesus took with Him Peter, James, and John the brother of James, and led them up a high mountain by themselves.
2There He was transfigured before them. His face shone like the sun, and His clothes became as white as the light.
3Suddenly Moses and Elijah appeared before them, talking with Jesus.
4Peter said to Jesus, “Lord, it is good for us to be here. If You wish, I will put up three shelters—one for You, one for Moses, and one for Elijah.”
5While Peter was still speaking, a bright cloud enveloped them, and a voice from the cloud said, “This is My beloved Son, in whom I am well pleased. Listen to Him!”
6When the disciples heard this, they fell facedown in terror.
7Then Jesus came over and touched them. “Get up,” He said. “Do not be afraid.”
8And when they looked up, they saw no one except Jesus.
9As they were coming down the mountain, Jesus commanded them, “Do not tell anyone about this vision until the Son of Man has been raised from the dead.”
10The disciples asked Him, “Why then do the scribes say that Elijah must come first?”
11Jesus replied, “Elijah does indeed come, and he will restore all things.
12But I tell you that Elijah has already come, and they did not recognize him, but have done to him whatever they wished. In the same way, the Son of Man will suffer at their hands.”
13Then the disciples understood that He was speaking to them about John the Baptist.
14When they came to the crowd, a man came up to Jesus and knelt before Him.
15“Lord, have mercy on my son,” he said. “He has seizures and is suffering terribly. He often falls into the fire or into the water.
16I brought him to Your disciples, but they could not heal him.”
17“O unbelieving and perverse generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy here to Me.”
18Then Jesus rebuked the demon, and it came out of the boy, and he was healed from that moment.
19Afterward the disciples came to Jesus privately and asked, “Why couldn’t we drive it out?”
20“Because you have so little faith,” He answered. “For truly I tell you, if you have faith the size of a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.”
21(This translation does not include this verse.)
22When they gathered together in Galilee, Jesus told them, “The Son of Man is about to be delivered into the hands of men.
23They will kill Him, and on the third day He will be raised to life.” And the disciples were deeply grieved.
24After they had arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked, “Does your Teacher pay the two drachmas?”
25“Yes,” he answered. When Peter entered the house, Jesus preempted him. “What do you think, Simon?” He asked. “From whom do the kings of the earth collect customs and taxes: from their own sons, or from others?”
26“From others,” Peter answered. “Then the sons are exempt,” Jesus said to him.
27“But so that we may not offend them, go to the sea, cast a hook, and take the first fish you catch. When you open its mouth, you will find a four-drachma coin. Take it and give it to them for My tax and yours.”
Matthew 17 Verse Notes
Matt 17:1
Transfiguration and Ovid's Metamorphoses
The Transfiguration narrative in the Gospels, featuring clouds and transformations, shares striking similarities with stories found in Ovid's Metamorphoses. This suggests that the Gospel writers may have drawn upon or been influenced by existing Greco-Roman literary motifs when crafting their narratives.
Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Mostly Fabricated? · watch the clip
Matt 17:12-13
John the Baptist and the Son of Man: Matthew 17:12-13
In Matthew 17:12-13, Jesus identifies John the Baptist as the Elijah figure who was to come. The original text's phrasing, 'So also the Son of Man will suffer at their hands. Then the disciples understood that he was speaking to them of John the Baptist,' could be misread to imply John the Baptist was the Son of Man. To prevent this theological confusion, some scribes reordered the clauses, clarifying that the suffering of the Son of Man is distinct from the disciples' understanding of John the Baptist.
Summarized by AI · Bart D. Ehrman · YouTube · Did Ancient Scribes Alter Jesus�� Words? Evidence from the Gospel of Matthew · watch the clip
Matt 17:13
Matthew clarifies Mark's obscure teachings
Matthew's Gospel often clarifies passages that are left ambiguous or misunderstood by the disciples in Mark's narrative. For example, Matthew explicitly states that the disciples understood Jesus was referring to John the Baptist when discussing Elijah, and that they understood Jesus's warning about the 'yeast of the Pharisees' was not about physical bread.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 16: Why Were the Synoptic Gospels Written? · watch the clip
Matt 17:15
Mute demons and epilepsy in PGM exorcism
A Greek Magical Papyrus spell aims to protect against 'mute demons' and 'every epileptic fit and from all epilepsy.' This highlights the ancient connection between demonic possession and conditions like muteness and seizures, a connection also observed in the New Testament.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 20: Demons and Magic in the Bible (II) · watch the clip
Epilepsy and Lunacy in the New Testament
A term translated as 'epilepsy' in the New Testament is rooted in the Greek word for 'lunacy,' connecting the condition to the moon. This indicates a cosmic understanding of the ailment, reflecting ancient beliefs about the influence of celestial bodies on human health.
Summarized by AI · Bart D. Ehrman · YouTube · Exploring Ancient Roman Medicine in the New Testament · watch the clip
The 'seizure' in Matthew 17:15 is literally 'moonstruck'
The Greek word 'selenizomi' used in Matthew 17:15, often translated as 'seizures' or 'epilepsy' in English Bibles, literally means 'moonstruck' or 'moon sickness'. This suggests an ancient understanding of the condition being influenced by the moon, rather than a modern medical diagnosis of epilepsy.
Summarized by AI · Bart D. Ehrman · YouTube · Are There Werewolves in the New Testament? · watch the clip
Matthew's text reflects ancient beliefs about moon-induced sickness
Matthew's use of 'selenizomi' in the New Testament reflects a broader discourse in the Greek and Roman world that associated epilepsy and other conditions involving a lack of control over one's mind or body with the phases of the moon. The text is communicating an idea of moon-induced sickness, not necessarily a precise medical term.
Summarized by AI · Bart D. Ehrman · YouTube · Are There Werewolves in the New Testament? · watch the clip
Matt 17:24-27
Special Matthew Material: Parables and Unique Narratives
Matthew's gospel contains over 200 unique verses, often referred to as 'M material,' which includes parables like the unforgiving servant, laborers in the vineyard, ten virgins, and the sheep and goats. It also features distinctive narratives such as the coin in the fish's mouth, Judas's death by suicide, Pilate's wife's warning, and the 'zombie pericope' at Jesus' crucifixion.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip