Mateus 17
Leon Morris · Citado em PreceptAustin
Mateus 17
Morris - Moses and Elijah - It is significant that this experience was said by Jesus to be a vision rather than the actual physical presence of Moses and Elijah (Matthew 17:9). Moses was dead, whereas Elijah was still living, having been translated into heaven without dying (Deuteronomy 34:5,6; 2 Kings 2:11). So far as Biblical revelation is concerned, all the souls of the Old Testament saints (except Enoch and Elijah) were still confined in Sheol at this time, and were not released until Christ freed them at His death and resurrection (Ephesians 4:8-10). At that time, "many bodies of the saints which slept arose" (Matthew 27:52), but that great event was still in the future at this time. NET NOTES - Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18–22) and Elijah pictures the presence of the last days (Mal 4:5–6), the prophet of the eschaton (the end times) Hall puts it, "in His highest exaltation to speak of His sufferings; when His head shone with glory, to tell Him how it must bleed with thorns; when His face shone like the sun, to tell him it must be spit upon; when His garments glistened with that celestial brightness, to tell Him they must be stripped and divided; when He was seen between two saints, to tell Him how he must be seen between two malefactors" (Quoted by Broadus on Matthew) Behold (2400) idou is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" In 2Cor 5:17 Paul uses idou, to get his reader's attention as he introduces the truth that the one who in now in Christ is a qualitatively new person. (see also notes above on "behold")
Mateus 17
Morris adds that "This delicate expression rules out crude ideas of a ‘mating’ of the Holy Spirit with Mary.” Bengel adds "Denoting the mildest and most gentle operation of divine power, that the divine fire should not consume Mary, but make her fruitful." EPISKIAZO - 5V - Matt. 17:5; Mk. 9:7; Lk. 1:35; Lk. 9:34; Acts 5:15 Well-pleased (take pleasure, be well pleased) (2106) eudokeo from eu = well, good + dokeo = to think) means literally to think well of and so to be well pleased, to take pleasure or delight in (This is the sense in which eudokeo is used in He 10:38). The idea is to find satisfaction in something or someone or to view with approval. To delight means to take great pleasure, to give keen enjoyment, to provide a high degree of gratification. In this regard it is notable that five of the first six uses (the Gospels) refer to the Father's taking pleasure in His Son (in Whom He was "well pleased") (cf. Matt. 3:17; 12:18; 17:5; Mark 1:11; Luke 3:22; cp 2Pe 1:17). A related sense is to be well pleased with some object and thus to like, prefer or approve of (1Th 3:1, 2Th 2:12). Be content, pleased, delighted (2Co 12:10) Eudokeo means to consider something as good and thus worthy of choice (Lk 12:32, 1Cor 1:21, Gal 1:15). To be glad to do. To be willing. The sense is to take pleasure in doing, eg, in Lk 12:32 God expressed His pleasure by His willingness to grant His kingdom to His children. In 1Cor 1:21, God was "well pleased" or willing to save those who believe the Gospel. EUDOKEO - 21V - Matt. 3:17; Matt. 12:18; Matt. 17:5; Mk. 1:11; Lk. 3:22; Lk. 12:32; Rom. 15:26; Rom. 15:27; 1 Co. 1:21; 1 Co. 10:5; 2 Co. 5:8; 2 Co. 12:10; Gal. 1:15; Col. 1:19; 1 Thess. 2:8; 1 Thess. 3:1; 2 Thess. 2:12; Heb. 10:6; Heb. 10:8; Heb. 10:38; 2 Pet. 1:17