1—6,
229
ἐγένετο λευκὰ ὡς τὸ φῶς. 3. καὶ ἴδού, ὤφθησαν] αὐτοῖς Μωσῆς © Acts xxv
καὶ Ἠλίας, pet αὐτοῦ συλλαλοῦντες.2 εἶπε τῷ ᾿Ιησοῦ, "Κύριε, “καλόν ἐστιν ἡμᾶς ὧδε εἶναι: εἰ θέλεις, ποιήσωµεν ὃ ὧδε τρεῖς σκηνάς, col µίαν, καὶ Μωσῇ µίαν, καὶ µίαν
ἩἨλίᾳ”
5, Ἔτι αὐτοῦ λαλοῦντος, ἰδού, νεφέλη Φωτεινὴ ἐπεσκίασεν
13 (µετά τινος). Mk. ix. 4. Lk. ix. 30; Xxii. 4 (dat.). Lk. iv. 36 (πρὸς ἆλ- λήλους).
4. ἀποκριθεὶς δὲ ὁ Πέτρος
αὐτούςο καὶ ἰδού, Φωνὴ ἐκ τῆς νεφέλης, λέγουσα, ''Οὗτός ἐστιν 64 Ch. xviii.
vids µου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα: αὐτοῦ ἀκούετε.” 4
1ωφθη ΔΒΓΡ, which, the verb coming before the two nom., is legitimate.
8 parall. ;
6. Καὶ xxvi. 24. om. xiv.
αι. 1 Cor. vii. 8; ix. 15.
The
T. R. is a grammatical correction of ancient revisers.
2 SSB place per’ avrov after σνλλαλονντες.
Σποιησω in BC. Vide below.
Heb. vii. 27, xiii. 15.—8pog ὑψηλὸν: Tabor the traditional mountain, a tradi- tion originating in fourth century with Cyril of Jerusalem and Jerome. Recent opinion favours Hermon, All depends on whether the six days were spent near Caesarea Philippi or in con- tinuous journeying. Six days would take them far. ‘‘The Mount of Trans- figuration does not concern geography”’ —Holtz. (H. G).—Ver. 2. perepop abn, transfiguratus est, Vulgate; became altered in appearance. Such trans- formation in exalted states of mind is predicated of others, e.g., of Iamblichus (Eunapius in I. Vita 22, cited by Elsner), and of Adam when naming the beasts (Fabricius, Cod. Pseud. V. T., p. 10).— ἔμπροσθεν αὐτῶν, so as to be visible to them, vide vi. 1. Luke’s narrative seems to imply that the three disciples were asleep at the beginning of the scene, but wakened up before its close. --καὶ ἔλαμψε .. . φῶς: these words describe the aspect of the transformed person; face sun-bright, raiment pure white.—Ver. 3. καὶ ἰδού introduces a leading and remarkable feature in the scene: ὤφθη αὐτοῖς, there appeared to the three disciples, not necessarily an absolutely real, objective presence of Moses and Elias. All purposes would be served by an appearance in vision. Sufficient objectivity is guaranteed by the vision being enjoyed by all the three, which would have been improbable if purely subjective. Recognition of Moses and Elias was of course involved in the vision. For a realistic view of the occurrence the question arises, how was recognition possible? Euthy. Zig. says the disciples had read descriptions of famous men, including Moses and Elias, in old Hebrew books Another sugges-
“axovete αυτου in NBD 33.
tion is that Moses appeared with the law in his hand, and Elias in his fiery ολατίοῖ.---συλλαλοῦντες p. ἀ., convers- ing with Jesus, and, it goes without saying (Lk. does say it), on the theme uppermost in all minds, the main topic of recent conversations, the cross; the vision, in its dramatis persone and their talk, reflecting the state of mind of the seers.—Ver. 4. ἀποκριθεὶς 6 Π. Peter to the front again, but not greatly to his credit.—xahéy ἐστιν, etc., either it is good for us to be here =.the place is pleasant—so usually; or it is well that we are here—we the disciples to serve you and your visitants—Weiss and Holtzmann (H. C.). Pricaeus, in illus- tration of the former, cites Anacreon:
Napa τὴν σκιὴν Βάθυλλε
Κάθισον" καλὸν τὸ δένδρον,
Τίς ἂν οὖν ὁρῶν παρέλθοι
Καταγώγιον τοιοῦτον.
—Ode 22. This sense—amoenus est, in quo com- moremur, locus, Fritzsche—is certainly the more poetical, but not necessarily on that account the truer to the thought of the speaker, in view of the remark of Lk. omitted in Mt., that Peter did not know what he was 5ανίης.- ποιήσω, deliberative substantive with θέλεις pre- ceding and without ἵνα; the singular— shall I make ?—suits the forwardness of the man; it is his idea, and he will carry it out /imself.—rpeig σκηνάς: material at hand, branches of trees, shrubs, etc. Why three? One better for persons in converse. The whole scheme a stupidity. Peter imagined that Moses and Elias had come to stay. Chrys. suggests that Peter here in- directly renews the policy of resistance to going up to Jerusalem (Hom. lvi.). Vv. 5-8. γεφέλη φωτεινὴ, a luminous