Soul (uy) Rev., life, with soud in margin. This will be specially considered in the discussion of the psychological
terms in the Epistles.
In exchange (dvTddXayua). Lit., as an exchange.
Cu. XVII.) MATTHEW. 99
1. Taketh (zapadapBaver). Rev. gives the force of the preposition vapa, taketh with him.
Apart (xa7’ idéav), Not said of the mountain, as isolated, but of the disciples ; so that they might be alone with him. Com- pare Mark ix. 2, apart by themselves (kar’ iSiav povous: lit., apart alone).
2. He was transfigured (erewophodn), werd, denoting change or transfer, and poppy, form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from cya, the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The popdy partakes of the essence of a thing; the oyfpa is an accident which may change, leaving the form unaffected. Compare Mark xvi. 12; Christ ‘appeared in another form” (popdy), and 1 Cor. vii. 81: “the fashion (exjjua) of the world passeth away.” The distinction passes into the verbs compounded with these two nouns. Thus, Rom. ixn..2y Be not conformed to this world,” is ua cvexnparierde; 2.¢., be not fashioned according to the fleeting fashion of this world. So Rey., fashioned. See, also, 2 Cor. xi. 18, 14, 15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential guality. On the other hand, a change in the inner life is described as a change of popdy, never of oyjua. Hence, Rom. xii. 2, “ Be ye transformed (wetapoppovaJe) ; the change taking place by the renewing of the mind. Com- pare Rom. viii. 29; 2 Cor. iii. 18; Philip. iii, 21; and see, fur- ther, on Philip. ii. 6, 7.
Why, then, it may be asked, is a compound of popdy em- ployed in this description of the transfigured Saviour, since the change described is a change in his outward appearance? It
100 WORD STUDIES IN THE NEW TESTAMENT. (Ca. XVII.
may be answered, because a compound of oyjpa, expressing merely a change in the aspect of Christ’s person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord—his divine nature. A fore- shadowing or prophecy of his true form—his distinctive char- acter—comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation “as he is” (1 John iii. 2), in the glory which he had with the Father before the world was (John xvii. 5). In truth, there is a deep and preg- nant hint in the use of this word, which easily escapes ob- servation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ’s face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the dead patriarchs could not wholly convey : a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This 7s my beloved Son.
The same truth is illustrated in the use of pop) in Mark xvi. 12, where it is said that Jesus appeared in a different form (ev érépa wopph) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefin- able change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being.