2 Peter 1:17

17. For he received from God the Father honour and glory] The Greek construction is participial, For having received …, the structure of the sentence being interrupted by the parenthetical clause which follows, and not resumed. The English version may be admitted, though it conceals this fact, as a fair solution of the difficulty. “Honour and glory.” The two words are naturally joined together as in Rom_2:7; Rom_2:10; 1Ti_1:17; Heb_2:7; Heb_2:9; Rev_4:9; Rev_4:11; Rev_5:12. If we are to press the distinctive force of each, the “honour” may be thought of as referring to the attesting voice at the Transfiguration, the “glory” to the light which enveloped the person of the Christ, like the Shechinah cloud of 1Ki_8:10-11; Isa_6:1; Isa_6:4; Mat_17:1-5; Mar_9:2-7; Luk_9:28-36.

when there came such a voice to him from the excellent glory] Literally, when such a voice as this was borne to Him. The choice of the verb instead of the more usual word for “came,” connects itself with the use of the same verb in St Luke’s account of the Pentecostal gift (Act_2:2), and the Apostle’s own use of it in 2Pe_1:21 in connexion with the gift of prophecy. The word for “excellent” (more literally, magnificent, or majestic, as describing the transcendent brightness of the Shechinahcloud), not found elsewhere in the New Testament, is, perhaps, an echo from the LXX. of Deu_33:26, where God is described as “the excellent (or majestic) One of the firmament.” The corresponding noun appears in the LXX. of Psa_21:5, where the English version has “majesty.” The Greek preposition has the force of “by” rather than “from” the glory, the person of the Father being identified with the Glory which was the token of His presence.

This is my beloved Son, in whom I am well pleased] The words are given, with one slight variation not perceptible in the English, as we find them in Mat_17:5. It is obvious, assuming the genuineness of the Epistle, that we have here a testimony of great value to the truth of the Gospel records. As there is no reference to any written record of the words, and, we may add, as St Peter omits the words “Hear ye Him,” which St Matthew adds, the testimony has distinctly the character of independence. Had the Epistle been the spurious work of a pseudonymous writer, it is at least probable that they would have been given in the precise form in which they are found in one or other of the Gospels. St Mark and St Luke, it may be noted, omit the words “in whom I am well pleased.” The tense used in the Greek of these words is past, and not present, implying that the “delight” with which the Father contemplated the Son had been from eternity. The whole passage has a special interest, as pointing to the place which the Transfiguration occupied in the spiritual education of the three disciples who witnessed it. The Apostle looked back upon it, in his old age, as having stamped on his mind ineffaceably the conviction that the glory on which he had then looked was the pledge and earnest of that hereafter to be revealed. Comp. the probable reference to the same event in Joh_1:14.

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.

2Pe 1:17. Λαβὼν, having received) The participle is put for the indicative. He received, by the testimony of His Father.—τιμὴν καὶ δόξαν, honour and glory) divine. The word glory is immediately after repeated.—φωνῆς ἐνεχθεισης, when a voice was borne) This is emphatically repeated in the next verse.—αὐτῷ) to Him alone.—τῆς μεγαλοπρεποῦς δόξης, the magnificent Glory) So God Himself is termed.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Pe_1:17. λαβὼν γὰρ … δόξαν] γάρ: that is; explanation of the immediately preceding: ἐπόπται γενηθέντες. The participle does not require any such supplement as ἦν or ἐτύγχανε, nor is it put instead of the finite verb. For the principal thought is, not that Christ was transfigured, but that Peter was a witness of this transfiguration, which was typical of the δύναμις καὶ παρουσία of Christ. The finite verb belonging to the participle λαβών is wanting. Its absence is most naturally accounted for by supposing, that the addition of φωνῆς ἐνεχθείσης κ.τ.λ. caused the author to forget to notice that he had not written ἔλαβε γάρ. How after writing λαβών he intended to proceed, cannot be definitely said; what is wanting, however, must be supplied from that which goes before, not from what follows. Winer, p. 330 [E. T. 442], incorrectly supplies the necessary complement from 2Pe_1:18, since he says that Peter should have continued: ἡμᾶς εἶχε ταύτην τὴν φωνὴν ἀκούσαντας, or in a similar manner. But it is still more arbitrary to borrow the supplement from 2Pe_1:19 (as is done by Dietlein and Schott).

παρὰ θεοῦ πατρός] πατήρ is applied here to God in His relation to Christ, with reference to the subsequent ὁ υἱός μου.

τιμὴν καὶ δόξαν] Honour and glory, as in Rom_2:7; Rom_2:10; δόξα denotes not the brightness of Christs body at the transfiguration (Hornejus, Gerhard, etc. Steinfass would understand both expressions of the shining figure of Christ). Hofmann is unwarranted in finding in λαβὼν κ.τ.λ. a confirmation of his opinion that it is the resurrection and ascension that are here referred to, inasmuch as God first conferred honour and glory upon Christ, by raising Him from the dead and exalting Him. To this it may be said that by every act of God which testified to His glory, Christ received τιμὴ καὶ δόξα, i.e. honour and praise.

φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε] states through what Christ received honour and praise: the expression φωνὴ φέρεταί τινι, here only; Luk_9:35-36, φωνὴ γίγνεται; so also Mar_1:11; Luk_3:22 (cf. Joh_12:28; Joh_12:30); αὐτῷ: the dative of direction, not: in honorem ejus (Pott).

ὑπὸ τῆς μεγαλοπρεποῦς δόξης] ὑπό is neither equivalent to accompanied by (Wahl), nor to from … out of (Winer, 5th ed. p. 442 f.): the preposition, even where in local relations it inclines to these significations, always maintains firmly its original meaning: under; here, as generally in passives, it signifies by; thus, too, Winer, 6th ed. p. 330 [E. T. 462], 7th, 346: when this voice was borne to Him by the sublime Majesty. ἡ μεγαλοπρεπὴς (ἅπ. λεγ.) δόξα means neither heaven nor the bright cloud (Mat_17:5);[50] it is rather a designation of God Himself (Gerhard, de Wette-Brückner, Wiesinger, Fronmüller, Hofmann); similarly as, in Mat_26:64, God is called by the abstract expression Ἡ ΔΎΝΑΜΙς. With ΜΕΓΑΛΟΠΡΕΠΉς, cf. Deu_33:26, LXX.

ΟὟΤΌς ἘΣΤΙΝ Ὁ ΥἹΌς ΜΟΥ Ὁ ἈΓΑΠΗΤΌς] So in Matthew; only with the addition ΑὐΤΟῦ ἈΚΟΎΕΤΕ, and instead of ΕἸς ὍΝ: ἘΝ ᾯ In Mar_9:7 and Luk_9:35 (where, instead of ἈΓΑΠΗΤΌς, there is ἘΚΛΕΛΕΓΜΈΝΟς), the words ΕἸς ὋΝ ἘΓῺ ΕὐΔΌΚΗΣΑ are entirely wanting. The reading adopted by Tisch. 7: Ὁ ΥἹΌς ΜΟΥ Ὁ ἈΓΑΠΗΤΌς ΜΟΥ ΟὟΤΌς ἘΣΤΙ, corresponds to none of the accounts in the Gospels; cf. with it the O. T. quotation from Isa_42:1 in Matthew (Mat_12:18): Ὁ ΠΑῖς ΜΟΥ … Ὁ ἈΓΑΠΗΤΌς ΜΟΥ, ΕἸς ὋΝ ΕὐΔΌΚΗΣΕΝ Ἡ ΨΥΧΉ ΜΟΥ.

The construction of ΕὐΔΟΚΕῖΝ with ΕἸς does not occur elsewhere in the N. T.; there is no warrant for the assertion that ΕἸς points to the historical development of the plan of salvation(!) (Dietlein).

[50] Schott, indeed, interprets ὑπό correctly, but yet thinks that τῆς μεγαλ. δόξης means the cloud; not indeed the cloud in itself, but as the manifestation which God gave of Himself(!).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Pe 1:17 . λαβὼν . It is well-nigh impossible to say what is the case agreement of the participle here. It is at least certain that the subject is Jesus. Dietlein, Schott, Ewald, and Mayor agree that the writer intended to go on, ἐβεβαίωσεν τὸν προφητικὸν λόγον for which he substitutes καὶ ἔχομεν βεβαιότερον , after the parenthetic 18th verse. παρὰ Θεοῦ πατρός . See Hort’s note, 1Pe 1:2 . The usage (without the article) indicates the growth of a special Christian terminology. The two words are treated as one proper name. τιμὴν καὶ δόξαν . A frequent combination, cf. Psa 8:6 , Job 40:10 , 1Pe 1:7 , Rom 2:7 ; Rom 2:10 , 1Ti 1:17 , Heb 2:7 ; Heb 2:9 . τιμή is the personal honour and esteem in which Jesus is held by the Father, cf. Hort’s note on 1Pe 1:7 . “Honour in the voice which spoke to Him; glory in the light which shone from Him” (Alford). φωνῆς … τοιᾶσδε . This is the only instance of τοιόσδε in N.T. = “to the following effect”. ὑπὸ τῆς μεγαλοπρεποῦς δόξης . Retaining reading ὑπὸ , we may regard μεγ . δόξα as a vehicle of expression. The voice expresses its significance. It is not a mere accompanying phenomenon of the voice. cf. the instrumental dative in 2Pe 1:21 after ἠνέχθη . μεγ . δόξης corresponds to “the bright cloud” ( νεφέλη φωτεινὴ ) of the Synoptics. οὐρανός is used in 2Pe 1:18 to describe the source from which the voice came; “the sky,” cf. 2Pe 3:12-13 . εἰς ὃν ἐγὼ εὐδόκησα . Moulton ( Proleg. p. 63) points out that tendency in N.T. is for εἰς to encroach on the domain of ἐν . cf. Joh 1:18 , ὁ ὤν εἰς τὸν κόλπον ( ib. p. 235).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

received . . . honour--in the voice that spake to Him.

glory--in the light which shone around Him.

came--Greek, "was borne": the same phrase occurs only in Pe1 1:13; one of several instances showing that the argument against the authenticity of this Second Epistle, from its dissimilarity of style as compared with First Peter, is not well founded.

such a voice--as he proceeds to describe.

from the excellent glory--rather as Greek, "by (that is, uttered by) the magnificent glory (that is, by God: as His glorious manifested presence is often called by the Hebrews "the Glory," compare "His Excellency," Deu 33:26; Psa 21:5)."

in whom--Greek, "in regard to whom" (accusative case); but Mat 17:5, "in whom" (dative case) centers and rests My good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his independence in his inspired testimony.

I am--Greek aorist, past time, "My good pleasure rested from eternity."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. For he received honour and glory] In his transfiguration our Lord received from the Father honour in the voice or declaration which said, This is my Son, the beloved One, in whom I have delighted. And he received glory, when, penetrated with, and involved in, that excellent glory, the fashion of his countenance was altered, for his face did shine as the sun, and his raiment was white and glistening, exceeding white like snow; which most glorious and preternatural appearance was a confirmation of the supernatural voice, as the voice was of this preternatural appearance: and thus his Messiahship was attested in the most complete and convincing manner.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. For he received from God the Father. He chose one memorable example out of many, even that of Christ, when, adorned with celestial glory, he conspicuously displayed his divine majesty to his three disciples. And though Peter does not relate all the circumstances, yet he sufficiently designates them when he says, that a voice came from the magnificent glory. For the meaning is, that nothing earthly was seen there, but that a celestial majesty shone on every side. We may hence conclude what those displays of greatness were which the evangelists relate. And it was necessarily thus done, in order that the authority of that voice which came might be more awful and solemn, as we see that it was done all at once by the Lord. For when he spoke to the fathers, he did not only cause his words to sound in the air, but by adding some symbols or tokens of his presence, he proved the oracles to be his.

This is my beloved Son. Peter then mentions this voice, as though it was sufficient alone, as a full evidence for the gospel, and justly so. For when Christ is acknowledged by us to be him whom the Father has sent, this is our highest wisdom. There are two parts to this sentence. When he says, “This is,” the expression is very emphatical, intimating, that he was the Messiah who had been so often promised. Whatever, then, is found in the Law and the Prophets respecting the Messiah, is declared here, by the Father, to belong to him whom he so highly commended. In the other part of the sentence, he announces Christ as his own Son, in whom his whole love dwells and centres. It hence follows that we are not otherwise loved than in him, nor ought the love of God to be sought anywhere else. It is sufficient for me now only to touch on these things by the way.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) For he received.—Literally, For having received. The sentence is unfinished, owing to the long dependent clause, “when there came . . . well pleased.” The natural ending would be, “He had us as His attendants to hear it,” or something of that kind.

Honour and glory.—Both refer to the voice from heaven. To make “honour” refer to the voice, and “glory” to the light shining from Christ’s body, about which nothing has been said, is forced and unnatural.

When there came such a voice to him.—Better, in that a voice was borne to Him speaking thus. The expression “a voice was borne to Him” is peculiar, and occurs nowhere else. The Greek for “the grace that is to be brought to you” (1Pe_1:13) is parallel to it, and is another small coincidence worth noting. Note also that the writer has not slavishly followed any of the three accounts of the Transfiguration, which a forger might be expected to do. A genuine witness, knowing that he is on firm ground can afford to take his own line; a “claimant” must carefully learn and follow the lines of others.

From the excellent glory.—Rather, by the excellent glory—another unique expression. The preposition “by” almost compels us to reject the interpretation that either the bright cloud or heaven itself is meant. It is rather a periphrasis for God. In Deu_33:26. God is called by the LXX., “the Excellent of the sky.”

This is my beloved Son, . . .—The Greek is almost the same as in St. Matthew’s account (Mat_17:5); but “hear him” is omitted, and for “in Whom” we here have, “unto Whom” which can scarcely be brought into the English sentence. The meaning is “unto Whom my good pleasure came and on Whom it abides.” (Comp. Mat_12:18, and Clem., Hom. III. liii.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

For he received from God the Father honour and glory,.... Not as an inferior from a superior, for he was equal in glory with the Father, and was, and is, the brightness of his Father's glory; nor essentially, having the same glory as his Father, and to which nothing can be added; but declaratively, God the Father testifying of his glory, declaring the honour that belonged to him, as the Son of God, at the same time that an external glory was put on him, and received by him, as the son of man:

when there came such a voice to him from the excellent glory; from the bright cloud which overshadowed Jesus, Moses, and Elijah and was a symbol of the glory and presence of God, as the cloud in the tabernacle and temple were, Exo 40:35, or from heaven, the habitation of the holiness and glory of God, and where he displays the glory of his being and perfections; or from himself, who is the God and Father of glory, and is glorious in himself, in all his attributes and works. So "glory", with the Cabalistic Jews, signifies the Shechinah, or divine presence (d); and every number in the Cabalistic tree is called by the name of "glory"; the second number, which is "wisdom", is called "the first glory"; and the third number, "understanding", is called , "the supreme", or "chief glory" (e): so the first path, which is the supreme crown, is sometimes called the first glory, as the Father is here the most excellent glory; and the second path, which is the understanding enlightening, the second glory (f). And this voice was not that at his baptism; for though that was from heaven, and from God the Father, and expressed the same words as here; yet it was not on a mount, nor from a cloud, nor was it heard by the apostles, who, as yet, were not with Christ, nor called by him; nor that of which mention is made in Joh 12:28, for though that also was from God the Father, and from heaven, and which declaratively gave honour and glory to Christ, yet did not express the words here mentioned; but that voice which came from the cloud, when Christ was transfigured on the mount, and which was heard by his three disciples, Peter, James, and John, when the following words were articulately pronounced, "this is my beloved Son, in whom I am well pleased": See Gill on Mat 17:5. The Vulgate Latin version adds here, as there, "hear ye him".

(d) Guido. Dictionar. Syr. Chald. p. 92. (e) Lex. Cabalist. p. 464. (f) Sepher Jetzirah, p. 1. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.

Ver. 17. This is my beloved Son.] {See Trapp on "Mat 3:17"} {See Trapp on "Mat 17:5"}

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.

For he received from God the Father honour and glory - He was honored by God in being thus addressed.

When there came such a voice to him from the excellent glory - The magnificent splendor; the bright cloud which overshadowed them, Mat 17:5.

This is my beloved Son, in whom I am well pleased - See the notes at Mat 17:5; Mat 3:17. This demonstrated that he was the Messiah. Those who heard that voice could not doubt this; they never did afterwards doubt.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Either honour and glory for glorious honour; or

glory may relate to that lustre which appeared in the body of Christ at his transfiguration, Mat 17:2, and

honour to the voice which came to him from his Father, and the honourable testimony thereby given him.

From the excellent glory; either from heaven, or from the glorious God, the Father of Christ, who, by this voice, did in a special manner manifest his glorious presence.

This is my beloved Son; i.e. This is the Messiah so often promised, and therefore all that was spoken of the Messiah in the law and the prophets centres in him.

In whom I am well pleased: this implies not only that Christ is peculiarly the Beloved of the Father, but that all they that are adopted to God by faith in Christ, are beloved, and graciously accepted, in and through him, Mat 3:17; Joh 17:26; Eph 1:6.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. He received… honour—In what the voice of God, the Father Almighty, declared.

And glory—From the brightness of the overshadowing cloud of glory, transcending that of the transfigured Jesus, whose “face did shine as the sun, and his raiment was white as the light.” “We beheld his glory,” said John, referring to the same scene, “the glory as of the only-begotten of the Father.” Joh_1:14.

There came… glory— Literally, a voice was borne to him by the excellent glory, such as this, this is my beloved Son. This excellent glory must be taken as identical with God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For he received from God the Father honour and glory. The construction here is interrupted; the literal translation is, "Having received," etc., and there is no verb to complete the sense. Winer supposes that the apostle had intended to continue with some such words as, "He had us for witnesses," or, "He was declared to be the beloved Son of God," and that the construction was interrupted by the direct quotation of the words spoken by the voice from heaven ("Grammar," 3:45, b). (For a similar anacoluthon, see in the Greek (2Co_5:6) "Honour" seems to refer to the testimony of the voice from heaven; "glory," to the splendour of the Lord"s transfigured Person. When there came such a voice to him from the excellent glory; more literally, when such a voice was borne to him. The same verb is used in Act_2:2 of "the rushing mighty wind" which announced the coming of the Holy Ghost; and in 1Pe_1:13 of "the grace which is being brought." It is repeated in the next verse. It seems intended to assert emphatically the real objective character of the voice. It was not a vision, a dream; the voice was borne from heaven; the apostles heard it with their ears. The preposition uJpo) must be rendered "by," not "from." The "excellent" (rather, "majestic," or "magnificent") glory was the Shechinah, the visible manifestation of the presence of God, which had appeared in ancient times on Mount Sinai, and in the tabernacle and temple above the mercy-seat. God was there; it was he who spoke. For the word rendered "excellent" (megaloprephv) compare the Septuagint Version of Deu_33:26, oJ megaloprephmatov, literally, "the Majestic One of the firmament;" where our Authorized Version gives a more exact translation of the Hebrew, "in his excellency on the sky" (see also the "Epistle of Clement to the Corinthians," chapter 9, where the occurrence of the same remarkable words, megaloprephxa, suggests that Clement must have been acquainted with this Epistle). This is my beloved Son, in whom I am well pleased. Our translation makes these words correspond exactly with the report given by St. Matthew in his account of the Transfiguration, except that "hear ye him" is added there. In the Greek there are some slight variations. According to one ancient manuscript (the Vatican), the order of the words is different, and there is a second pen, "This is my Son, my Beloved." All uncial manuscripts have here, instead of the ejn w+ of St. Matthew"s Gospel, eijv on ejgwkhsa. The difference cannot be represented in our translation. The construction is pregnant, and the meaning is that from all eternity the eujdokia, the good pleasure, of God the Father was directed towards the Divine Son, and still abideth on him. The same truth seems to be implied in the aorist eujdokhsa. (comp. Joh_17:24, "Thou lovedst me before the foundation of the world An imitator of the second century would certainly have made this quotation to correspond exactly with the words as given in one of the synoptic Gospels.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For he received divine honour and inexpressible glory - Shining from heaven above the brightness of the sun. When there came such a voice from the excellent glory - That is, from God the Father. Matt. xvii, 5.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

17. For he received from God the Father honor and glory. He cites one scene that had witnesses where the divine glory rested upon Christ. The glory of the Transfiguration is the prophecy of the glory which will be revealed when Christ comes. There came such a voice. God honored the Son by the Divine declaration. See Matt. 17:1–6.

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.

17. λαβὼν γὰρ … There is an anacoluthon here: λαβών has no verb. It is probable that the writer had intended to complete the sentence by writing ἐβεβαίωσεν τὸν προφητικὸν λόγον (in 2Pe 1:19)—for 2Pe 1:18 is a parenthesis.

ὑπό. Mayor would read ἀπό, for which the only authorities are the Syriac versions and the Latin Vulgate (delapsa a). μεγαλοπρεποῦς δόξης, a reverential paraphrase, as Dr Bigg calls it, for God. Similar phrases are found in Jewish apocryphal books, e.g. Enoch xiv. 18, 20, a lofty throne … and the Great Glory (ἡ δόξα ἡ μεγάλη) sat thereon. In the Testament of Levi (in the book called the Testaments of the Twelve Patriarchs) ἡ μεγάλη δόξα abides in the highest heaven of all. Also in the Epistle of Clement of Rome (ix. 2) Let us look steadfastly at those who perfectly served τῇ μεγαλοπρεπεῖ δόξῃ αὐτοῦ.

Ὁ υἱός μου ὁ ἀγαπητός μου οὗτός ἐστιν, εἰς ὃν ἐγὼ εὐδόκησα. The words are reported thus in the Gospels:

Mat 17:5 οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ.

Mar 9:7 οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπ., ἀκούετε αὐτοῦ.

Luk 9:35 οὗτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε.

Compare the words at the Baptism:

Mat 3:17 οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.

Mar 1:11 σὺ εἶ ὁ υἱός μου ὁ ἀγαπ., ἐν σοὶ εὐδόκησα.

Luk 3:21, identical with Mark.

The words of the Epistle agree most closely with the form in Matt., but stand alone in the position they assign to οὗτός ἐστιν, and in giving ἐγώ, and εἰς ὅν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] For (justification of the above assertion that we were admitted witnesses of His majesty) having received (the construction is an interrupted one, and seems rightly explained by Winer, as in reff.: “the construction is broken off by the parenthetical clause φωνῆς.… εὐδόκησα, and the Apostle continues, ver. 18, καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν, instead, as he would have said, ἡμᾶς εἶχε ταύτην τὴν φωνὴν ἀκούσαντας (-οντας?), or the like.” So that the participle does not want supplying by ἦν or ἐτύγχανε, nor is it put for the finite verb) from God the Father (not τοῦ πατρός, or τοῦ π. αὐτοῦ, because θεὸς πατήρ was a term well known: cf. the same in Gal 1:3; Eph 4:23; Php 2:11; 1Th 1:1; 2Ti 1:2; Tit 1:4; 1Pe 1:2; 2Jn 1:3; Jud 1:1) honour and glory (honour, in the voice which spoke to him: glory, in the light which shone from Him), when a voice was borne to Him (the occurrence of a similar expression in ref. 1 Pet. is to be noticed. The dative is purely local) of such a kind (viz. as is stated in what follows: “purporting as follows”) by (uttered by: the ὑπό of agency after a passive verb. As Winer remarks, § 47, all other renderings are arbitrary) the sublime glory (the words seem to be a periphrasis of God Himself. In ref. Deut., God is called ὁ μεγαλοπρεπὴς τοῦ στερεώματος. So Gerh., De Wette, Huther. Others understand them of the bright cloud which overshadowed the company: others of the heaven: but ὑπό, in its only admissible meaning (see above), will not suit either interpretation), This is my beloved Son, in whom I am well pleased (the words are as in Mat 17:5, where however we have ἐν ᾧ for εἰς ὅν, and αὐτοῦ ἀκούετε is added. In Mark and Luke the words εἰς ὃν κ.τ.λ. are wanting [and in the critical text of St. Luke. it is ὁ υἱός μου ὁ ἐκλελεγμένος]. It is worth notice, that the words are in an independent form here. εἰς ὅν is a pregnant construction,—“on whom my pleasure has lighted and abides.” εὐδόκησα, aor., but only to be given in Eng. by the present. If an account is to be given of the aoristic sense, it must be “my pleasure rested from eternity”).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

When there came [ενεχθεισης] . Lit., having been born. Compare come (Rev., ver. 18); moved (ver. 21); and rushing wind, lit., a wind born along (Act 2:2).

From [υπο] . Lit., by.

Excellent [μεγαλοπρεπους] . Or sublime. Only here in New Testament. In Septuagint (Deu 33:26), as an epithet of God, excellency. The phrase excellent glory refers to the bright cloud which overshadowed the company on the transfiguration mount, like the shekinah above the mercy - seat.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.