οὗτος σώσει αὐτήν. κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ἵημιωθείς ; ἐπαισχυνθῇ µε καὶ τοὺς ἐμοὺς λόγους, τοῦτον ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται, ὅταν ἔλθῃη ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς καὶ τῶν ἁγίων ἀγγέλων. 27. Λέγω δὲ ὑμῖν ἀληθῶς, εἰσί τινες τῶν ὧδεῖ ἑστηκότων, ot οὗ μὴ γεύσονται 3 θανάτου, ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ Θεοῦ.
28. Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτώ, καὶ παραλαβὼν τὸν Πέτρονἁ καὶ Ἰωάννην καὶ ᾿Ιάκωβον, ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. 29. καὶ ἐγένετο, ἐν τῷ προσεύχεσθαι αὐτόν, τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον, καὶ 6 ἱματισμὸς αὐτοῦ λευκὸς
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1 For ωδε NBLE 1 have avrov, doubtless the true reading. Vide below.
‘The
same authorities have εστηκοτων, while CD and many others have εστωτων.
2 yevowvrat in most texts, including NBCDL. 3 SB some verss. omit και (W.H. relegate to margin),
4 Omit τον before Π. all uncials.
discipleship. The discourse on that theme is reproduced in much the same terms as in the parallel accounts. But it loses greatly in point by the omission of the Master’s rebuke to Peter for his opposition to the Passion. That rebuke gives to the discourse this meaning: you object to my suffering? I tell you not only must I suffer; it is the inevi- table lot of all who have due regard to the Divine interest in this world. Thus the first lesson Jesus taught the Twelve on the significance of His death was that it was the result of moral fidelity, and that as such it was but an instance of a universal law of the moral order of the world, This great doctrine, the ethical aspect of the Passion, is not made clear in Lk.—xa@’ ἡμέραν, daily, in Lk. only, a true epexegetical addition, yet restrict- ing the sense, directing attention to the commonplace trials of ordinary Christian life, rather than to the great tribulations at crises in a heroic career, in which the law of cross-bearing receives its signal illustration. This addition makes it pro- bable that wawras refers not only to the disciples, but to a larger audience: the law applies not to leaders only but to all followers of Jesus.—Ver. 25. ἑαυτὸν ἀπολέσας ἢ ἵημιωθείς = losing, or re- ceiving damage in, his own self (Field, Ot. Nor.). The idea expressed by the second participle seems to be that even though it does not come to absolute loss,
yet if gaining the world involve damage to the self, the moral personality—taint, lowering of the tone, vulgarising of the soul—we lose much more than we gain. —Ver. 26. ἐν τῇ δόξῃ, etc., in the glory of Father, Son, and holy angels, a sort of trinitarian formula.—Ver. 27. ἀληθῶς = ἁμὴν in ρᾳτα]]εῖς.- αὐτοῦ, here = ὧδε in parallels.—thv Bac. τ. Θ., the King- dom of God, a simplified expression com- pared with those in Mt. and Mk., per- haps due to the late period at which Lk. wrote, probably understood by him as referring to the origination of the church at Pentecost.
Vv. 28-36. The transfiguration (Mt. xvii. I-13, Mk. ix. 2-13).—Ver. 28. τοὺς λόγους τούτους: the words about the Passion and cross-bearing.—ocel ἡμέραι ὀκτώ: no real discrepancy between Lk, and the other evangelists (after six days). ---“Πέτρον, etc., Peter, ohn and Fames, same order as in viii. 51 (BC, etc.).—eis τὸ ὄρος: the mountain contiguous to the scene of the feeding, according to the se- quence of Lk.’s narrative.—mpooevtac- θαι: prayer again (cf. νετ. 18). In Lk.’s delineation of the character of Jesus prayer occupies a prominent place.— Ver. 29. ἐν τῷ προσεύχεσθαι, while praying, and as the result of the exercise. --ἕτερον, different; a real objective change, not merely to the view of the three disciples. Lk. omits ἔμπροσθεν αὐτῶν. “λευκὸς may be viewed as an
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KATA AOYKAN Dis
ἐξαστράπτων. 30. Καὶ ἰδού, ἄνδρες δύο συνελάλουν αὐτῷ οἵτινες ἦσαν Μωσῆς καὶ Ἡλίας: 41. ot ὀφθέντες ἐν δόξη ἔλεγον τὴν ἔξοδον αὐτοῦ, ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ. 32. 6 δὲ Πέτρος καὶ ot σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ: διαγρηγορήσαντες δὲ εἶδον τὴν. δόξαν αὐτοῦ, καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ. 33. καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπ᾿ αὐτοῦ, εἶπεν ὁ Πέτρος πρὸς τὸν Ιησοῦν, '΄ Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι: καὶ ποιήσωµεν σκηνὰς τρεῖς, µίαν got, καὶ Μωσεὶ μίαν, καὶ µίαν Ἡλία”:” μὴ