2. Καὶ μεθ ἡμέρας ἓξ παραλαμβάνει 6 τὸν ᾽Ιάκωβον καὶ τὸν Ιωάννην, καὶ ἀναφέρει αὐτοὺς eis ὄρος ὑψηλὸν rar ἰδίαν μόνους: καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, 3. καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο” στίλβοντα, λευκὰ λίαν ὡς χιών,δ οἷα γναφεὺς 4. καὶ ὤφθη αὐτοῖς Ἠλίας σὺν
"Ingots τὸν Πέτρον καὶ
ἐπὶ τῆς γῆς οὐ δύναται { λευκᾶναι.
Μωσεῖ, καὶ ἦσαν συλλαλοῦντες τῷ ᾿Ιησοῦ. 5. καὶ ἀποκριθεὶς 6 Πέτρος λέγει τῷ ᾿Ιησοῦ, ““ Ῥαββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι :
Δ , 4 lal 5 a [ 3 A [ a , και ποιῄσωμµεν σκηνᾶς τρεις, TOL play, και Μωσει pay, καὶ Ηλία
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1 wSe των in BD;
των woe a correction of style. ‘
ΣΝΒΟΔ al. pl. have eyevero as in T.R., which nevertheless is probably a correction of εγενοντο in DL to suit the neut. pl. nom.
3 ws χιων is a gloss (Mt. xxviii. 3); not in QBCLA. * οὕτως follows in $BCLA, omitted as superfluous in T.R.
5 tpas σκηνας in NBCLA 33.
‘denial that is animadverted on; here the feeling of shame, which is its cause— ix. I.—kKat ἔλεγεν αὐτοῖς: with this phrase Mk. makes a new start, and turns the close of the Caesarea Philippi conversation into an introduction to the following narrative concerning the trans- figuration, apparently suggesting that in the latter event the words found their fulfilment. This impression, if it existed, does not bind the interpreter.—apjy, intreducing a solemn statement.—é€ws ἂν ἴδωσιν, etc.: the promised vision is differently described in the three accounts, as thus :—
Till they see: the Son of Man coming in His Kingdom (Mt.).
Till they see: the Kingdom of God come (ἐληλνθυῖαν) in power (Mk.).
Till they see: the Kingdom of God (Lk.).
CHAPTER IX, THE TRANSFIGURATION. THE EPILEPTIC. SECOND ANNOUNCE- MENT OF ‘THE PASSION. RETURN TO CAPERNAUM AND CONVERSATION THERE. —Vv. 2-13. The transfiguration (Mt. xvii. 1-13, Lk. ix. 28-36).—Ver. 2. ἀναφέρει with accusative of person=to lead, a usage unknown to the Greeks. So in Mt.; Lk. avoids the expression. —xar’ ἰδίαν μόνους, apart alone, a pleo- nasm, yet μόνους, in Mk. only, is not superfluous. It emphasises the kar’ idiav, and expresses the passion for solitude. Strictly, it refers only to the ‘three disciples as opposed to the nine,
but it really reflects the feeling of Jesus, His desire to be alone with three select companions for a season.—Ver. 3. στίλβοντα, glittering ; here only in N.T., common in classics; in Sept. of bright brass (Ezra viii. 27) ; ‘‘ flashing sword” (R. V., Nahum iii. 3); sunshine on shields (1 Macc. vi. 39).—Aevka λίαν, white very. All the evangelists become descriptive. Mk., as was to be expected, goes beyond the two others.—as χιών (T.R.) isa tempting addition, especially if Hermon was the scene, but it so adequately expresses the highest degree of whiteness, that alongside of it λίαν and the following words, ota, etc., would have been superfluous.—yvadets, a fuller, here only in N. T. (ἀγνάφου in ii. 21).---ἐπὶ τῆς γῆς, suggesting a con- trast between what fullers on this earth can do in the way of whitening cloth, and the heaven-wrought brightness of Christ’s garments (Schanz).—Ver. 4. ἩἨλίας σὺν M.: Elijah first, not as the more important, but because of his special significance in connection with Messiah’s advent, which was the subject of subsequent conversation (ver. ο ff.).— Ver. 5. Ῥαββί, Rabbi: each evangelist has a different word here.—xadév, etc.
On this vide notes in Με.-- ποιήσωµεν :
let ws make, not let me make as in Mt. (vide notes there).—ooi µίαν καὶ Μωσεῖ, είο.: Moses now comes before Elijah.— Ver. 6. τί ἀποκριθῃ, what he should ; he did not know
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μίαν.”