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16—1I09. TIETPOY B 131 ὑπὸ τῆς μεγαλοπρεποῦς } δόξης Ὁ vids µου ὁ ἀγαπητός µου οὗτός | ας oe ἐστιν, eis ὃν ἐγὼ ‘ed8Sdxnoa,—18. καὶ ταύτην τὴν φωνὴν ἡμεῖς Μακ ἠκούσαμεν ἐξ οὐρανοῦ "' ἐνεχθεῖσαν σὺν αὐτῷ ὄντες ἐν τῷ ἁγίῳ iii. 22. ὄρει: I9. καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ καλῶς aso A ποιεῖτε " προσέχοντες ὡς λύχνω haivovTe ἐν αὐχμηρῷ τόπῳ, °éws οὗ xxv 13,
ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις Spay’ is.
n 3 Johnvi., Acts x.3
Phil. iv. 14. ο Mark xiv. 32 Luke xiii. ἒ,
lato της µεγαλοπ. ΦΥΓΙο
Ver. 17. λαβὼν. It is well-nigh im- possible to say what is the case agreement of the participle here. It is at least cer- tain that the subject is Jesus. Dietlein, Schott, Ewald, and Mayor agree that the writer intended to go on, ἐβεβαίωσεν τὸν προφητικὸν λόγον, for which he substitutes καὶ ἔχομεν βεβαιότερον, after the parenthetic 18th verse. παρὰ Θεοῦ πατρός. See Hort’s note, 1 Pet. i. 2. The usage (without the article) indicates the growth of a special Christian ter- minology. The two words are treated as one proper name. τιμὴν καὶ δόξαν. A frequent combination, cf. Ps. viii. 6, Job. xl, το, r Peter 1. 7, Rom. ii. 7, 10, x Tim. i. 17, Heb. ii. 7,9. τιµή is the personal honour and esteem in which Jesus is held by the Father, cf. Hort’s note on r Pet. 1. 7. ‘Honour in the voice which spoke to Him; glory in the light which shone from Him” (Alford). φωνῆς. . . τοιᾶσδε. This is the only instance of τοιόσδε in N.T. =“to the following effect’’. ὑπὸ τῆς μεγαλοπρεποῦς δόξης. Re- taining reading ὑπὸ, we may regard pey. δόξα as a vehicle of expression. The voice expresses its significance. It is not a mere accompanying phenomenon of the voice. Cf. the instrumental dative in i, 21 after ἠνέχθη. pey. δόξης corres- ponds to “the bright cloud” (νεφέλη Φωτεινὴ) of the Synoptics. οὐραγός is used in verse 18 to describe the source from which the voice came ; “ the sky,” cf. iii. 12, 13. εἰς dv ἐγὼ εὐδόκησα. Moulton (Proleg. p. 63) points out that tendency in N.T. is for eis to encroach on the domain of ἐν. Cf. John i. 18,6 ὤν εἰς τὸν κόλπον (ib. p. 235).
Ver. 18. ἐν τῷ ὄρει τῷ ἁγίῳ. The phrase indicates a view of the place and incident which has been taken up into and sanctified in the religious consciousness of the Church. The Gnostic Acts of Peter use the phrase “in monte sacro”’. ἅγιος signifies a place where Jehovah manifested Himself, cf. Exod. iii. 5, Isa. lii. 1.
Vy. 19-21. The Transfiguration con-
firms Prophecy. ‘‘Thus we have still further confirmation of the words of the prophets, a fact to which you would do well to give heed, as to a lamp shining in a murky place, meant to serve until the Day break and the Day-Star arise in your hearts. Recognise, above all, this truth, that no prophecy is restricted to the particular interpretation of one generation. No prophecy was ever borne through the instrumentality of man’s will, but men spoke, direct from God, impelled by the Holy Spirit.”
Ver. 19. βεβαιότερον. Originally alegal term. See note v. το: cf. Phil. 1. 7, 2 Cor. i. 21. τὸν προφητικὸν λόγον, {.6. allin the Ο.Τ. scriptures that points to the Coming of the Messiah. The pro- phecy is now supported by its partial fulfilment in the Transfiguration. © καλῶς ποιεῖτε προσέχοντες. “to which ye do well to take heed”. “ak. ποιήσεις C. aor. part. is the normal way of saying ‘please’ in the papyri, and is classical’? (Moulton Proleg. p. 228). ὡς λύχνῳ . . . καρδ. ὑμῶν. Spitta would eliminate the words ἕως οὗ . . . ἀνατείλῃ as a gloss founded on Ps. cxix. 105 and 4 Esdras xii. 42. αὐχμηρῷ τόπῳ, properly=‘‘dry”’ or “parched’’: then ‘“‘squalid”’ or “rough’’. Here it means ‘““murky’’. In Aristot. de Color. 3 τὸ αὐχμηρόν is opposed to τὸ λαμπρόν. φωσφόρος. ‘* Morning - star.” Not found elsewhere in Biblical Greek. The LXX word is ἑωςφόρος. In the poets, the word is always applied to Venus (Cicero, Nat. Deorum, 2, 20).