6. OU γὰρ ᾖδει τί λαλήσῃη ]: ἦσαν γὰρ ἔκφοβοι.: 7.
ο και
alk. 1.45. ἐγένετο νεφέλη " ἐπισκιάζουσα αὐτοῖς' καὶ ἦλθεῖ φωνὴ ἐκ τῆς
νεφέλης, A€youga,* ‘‘ Οὗτός ἐστιν 6 vids pou 6 ἀγαπητός: αὐτοῦ
ἀκούετε. 5 8. Καὶ ἐξάπινα περιβλεψάμενοι, οὐκέτι οὐδένα εἶδον,
ἀλλὰ τὸν ᾿Ιησοῦν µόνον μεθ ἑαυτῶν.
ϱ. Καταβαινόντων δὲ ὃ αὐτῶν
ἀπὸ 7 τοῦ Spous, διεστείλατο αὐτοῖς ἵνα μηδενὶ διηγήσωνται & εἶδον,»
3 et μὴ ὅταν ὁ
vids τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇῃ.
IO. καὶ τὸν
λόγον ἐκράτησαν πρὸς ἑαυτούς, συζητοῦντες τί ἐστι τό, ἐκ νεκρῶν
ἀναστῆναι.
γραμματεῖς, ὅτι Ἠλίαν δεῖ ἐλθεῖν πρῶτον; ”
| αποκριθη in NBCLA 33.
11. Kat ἐπηρώτων αὐτόν, λέγοντες, '΄ Ὅτι λέγουσιν ot
132. Ὁ δὲ ἀποκριθείς,
3 For ησαν yap εκ. ΝΒΟΡΙ;Δ have εκφοβοι yap εγενοντο. 3 εγενετο again in ΔΒΟΙ;Δ; ηλθε a correction of style.
4 ΜΒΟ al. omit λεγονσα (from parall.). 5 axovere avtov in NBCDL 33. 7 BD 33 have ex.
what else to make of it than that Moses and Elijah had come to stay. This is probably an apologetic remark added by the evangelist to the original narrative. Lk. reproduces it in a somewhat altered {οττῃ.---ἔκφοβοι : they were frightened out of their wits (again in Heb. xii. 21): explains the stupidity of Peter. The fear created by the sudden preternatural sight made him talk nonsense. Mt. makes the fear follow the Divine voice. —Ver. 7. καὶ ἐγένετο, before νεφέλη, and again before wv}, in each place instead of Mt.’s ἰδοὺ; in both cases pointing to something remarkable: an overshadowing cloud, and a mysterious voice from the cloud.—Ver. 8. ἐξάπινα, suddenly, a form belonging to late Greek Ξ-ἐξαπίνης-- ἐξαίφνης : here only in
N. T.; several times in Sept. Kypke cites examples from the Psalms of Solomon and Jamblichus. The word
here qualifies not περιβλεψάμενοι, but the change in the state of things which they discovered (εἶδον) on looking around. —ovxért οὐδένα ἀλλὰ, etc. ; no longer any one except (4AAG=el μὴ after a negative).—rév “Incotv, etc.: Jesus alone with themselves: the whole ce- lestial vision gone as quickly as it came.
Vv. 9-13. Conversation during the descent, not given in Lk.—Ver.10/ τὸν λόγον ἐκράτησαν, they kept the word ; i.e., if the verb be taken in the sense of vii. 3, 4, 8, gave heed to the Master’s prohibition of speech concerning what had just happened, at least till after the
6 και καταβ. in SBCDLA 33. δᾳ ειδον before Suny. in SBCDLA.
resurrection—strictly complied with His wish. If we connect πρὸς ἑαυτοὺς with ἐκράτ., the meaning will be: they kept the saying to (with) themselves (A. V.), or rather, taking λόγον in the sense of “thing,” they kept the matter—what had happened—to themselves: did not speak about it. The sense is the same in effect, but the latter is perhaps the better connection of words, as if πρὸς €. were intended to go with συζητοῦντες it would more naturally have come after it.—rt ἐστι τὸ, etc.: the reference to the resurrection in the prohibition of the Master puzzled and troubled the three disciples : resurrection—His own, and soon, in our time; but that implies death ; whereof, indeed, He lately spoke to us, but how hard to receive! Peter’s resistance, sympathised with by his brethren, not yet overcome. They speak of it to one another, though not again to the Master.—Ver. ΙΙ. ὅτι λέγουσιν, etc. : this may be taken as an indirect or suggested rather than expressed ques- tion, ὅτι being recitative, as in ii. 16 = the Pharisees and scribes say, etc.,— how about that? (Weiss in Meyer), or, writing not ὅτι but ὅ, τι (neuter of ὅστις), as an instance of the use of this pronoun as an interrogative in a direct question (Meyer, Schanz, vide also Bur- ton, M.and Τ.,δ 349). De Wette takes ὅτι = ὅτι after Beza and Grotius (who calls it one of Mk.’s Hebraisms).—Ver. 13. The construction of this sentence also is somewhat puzzling. After Ἠλίας