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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 Christ’s 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”(!).