inserted. Here the meaning clearly is that the disciples must be ready to face death in allegiance to their Master, and after His example. The cross need mean no more than violent death; see on 1088.

M 25. For whosoever wishes to save his life shall lose it, and whosoever shall lose his life for My sake shall find it.] See on 1039.ὅς—ἑάν] See on 112.—ἕνεκεν ἐμοῦ] Mk. adds καὶ τοῦ εὐαγγελίου. For Mt.'s omission of one of two synonymous clauses, see on 816; and cf. 1929 évekev toû éμoû óvóμaros for Mk.'s evekev éμoû kaì évekev τοῦ εὐαγγελίου.—εὑρήσει] Μκ. σώσει. Mt. assimilates to ro in order to form an antithesis to ȧmoléσe. For antithesis in Mt., see on 152. 8. 4. 5 198. 9. 152.8.4.5

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26. For what shall a man be profited if he gain the whole world, but be deprived of his life or what will a man give as exchange for his life] Mk. has: "For what will it profit a man to gain the whole world and to be deprived of his life? For what would a man give as exchange for his life?" The meaning seems to be: "Suppose a man to shrink from martyrdom, he will, indeed, 'save' his physical life. But he will 'lose' the higher life of the soul. To gain the whole world, and to lose this higher life, is a profitless proceeding; because this higher life cannot be purchased. No money can buy it."-wpeλnońσeral] For Mt.'s preference for passives, see on 4-μ] nov is to "fine" or "confiscate"; so in the passive, "to suffer confiscation or loss of"; cf. Phil 38 τὰ πάντα ἐζημιώθην.—ἀντάλλαγμα] is the price paid for anything; cf. Ecclus 615 φίλου πιστοῦ οὐκ ἔστιν ἀντάλλαγμα, 2614 οὐκ ἔστιν ἀντάλλαγμα πεπαιδευμένης ψυχῆς, " there is nothing worth so much as, nothing which can be paid in exchange for, a wellinstructed soul." Sot in Mk. is the aor. conj.; cf. Blass, p. 49; Moulton, Class. Rev. 1901, p. 37; Gram. p. 55. Mt. substitutes the easier fut. ind.

Mt. and Lk. agree against Mk. in this verse in the following: ὠφεληθήσεται ἄνθρωπος—δέ, Μt. = ὠφελεῖται ἄνθρωπος-δέ, Lk. Mk. has ὠφελεῖ ἄνθρωπον-καί.

27. For the Son of Man is about to come in the glory of His Father with His angels. And then He shall give to each man according to his work.] Mk. has: "For whosoever shall be ashamed of Me and My words in this adulterous and sinful generation, the Son of Man shall be ashamed of him when He shall come in the glory of His Father with the holy angels." Mt. has already inserted words parallel to the first clause of Mk. in 1033. He therefore omits them here, and makes of orav on a main clause, μέλλει γὰρ—ἔρχεσθαι, μέλλειν, which here emphasises the nearness of the coming, is characteristic of Mt. ; cf. 1712. 22 μéλλei -Taρadidoolaι for Mk.'s Tapadidorai, 2017. 22 246. He then adds, by way of compensation for the omitted clause of Mk., Kai TÓTE

ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ.—ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ] For the glory of the Messiah; cf. Enoch 618 "The Lord of Spirits placed the Elect One on the throne of glory," 622 "The Lord of Spirits seated Him on the throne of His glory"; and Test. Levi 18.

καὶ τότε ἀποδώσει, κ.τ.λ.] For the conception of the Messiah in glory judging men after their works, cf. Enoch 453 "On that day Mine Elect One will sit on the throne of glory, and make choice amongst their deeds," 6927 "And He sat on the throne of His glory, and the sum of judgement was committed to Him, the Son of Man." The terms seem to be borrowed from Ps 6118 σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ; cf. Pr 242, Ecclus 3224

28. Verily I say to you, That there are some of those who stand M here who shall not taste of death until they see the Son of Man coming in His kingdom.] Mk. has: "And He was saying to them, Verily I say to you, that there are some here of the bystanders who shall not taste of death until they see the kingdom of God come with power." The eyev avroîs of Mk. may be a hint that this saying was not spoken on the same occasion as the preceding. However that may be, Mt. omits kai λeyev avroîs, and connects the words closely with the foregoing. By substituting Tòv viòv ToÛ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ for τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει, he makes it clear that what the “some of those who stand here" will see is the coming of the Son of Man "in the glory of His Father," or "in His kingdom." That is to say, he believed that that coming would take place in the lifetime of some of Christ's contemporaries. The same belief finds expression in 1023 and 2434, and has an important bearing on the date of the Gospel.-åμý] see on 518-уeveolar lavárov] was a Jewish phrase; cf. Schlatter, Die Sprache und Heimat des Vierten Evangelisten, p. 35. It occurs in Jn 852, He 29.

XVII. 1. And after six days Jesus taketh Peter, and James, and M John his brother, and leadeth them up into a high mountain privately.] So Mk., without τὸν ἀδελφὸν αὐτοῦ, and with μόνους after κατ' ἰδίαν. For Mt.'s omission of one of two synonymous expressions, see on 816

2. And was transfigured before them; and His face did shine as M the sun, and His raiment became white as the light.] Mk.: "And was transfigured before them; and His raiment became glistening, very white, as a fuller on earth cannot so whiten."—μeteμoppwon] Both the later Evangelists seem to have found difficulty in the use of this word in reference to Christ. It was ambiguous, and it might easily be misinterpreted. Lk. omits it, and substitutes ἐγένετο τὸ εἶδος τοῦ προσώπου αὐτὸν ἕτερον. For this, cf. Dn 50 LXX ἡ δρασις αὐτοῦ ἠλλοιώθη, Theod. ἡ μορφὴ ἠλλοιώθη, Secrets of Enoch 1 "the appearance of my countenance was changed.'

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Mt. retains the word, but explains it by adding kaì člaμyev tò πрóσшжоν avτοû ús & cos. For this, cf. Secrets of Enoch 15 "their faces shone like the sun," 191 "their faces shining more than the rays of the sun," 2 Es 797 "their face shall shine as the sun," Rev 116 "His countenance was as the sun shineth in his strength." In Enoch 1420 the simile is used of raiment, "His raiment did shine more brightly than the sun.”—τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς] τὰ δέ for καὶ τά, as often. Mt. omits Mk.'ς στίλβοντα, This word is used elsewhere of metals, e.g. brass, Ezk 408, Dn (Th) 106; or of hills reflecting the sun's rays, 1 Mac 639. Lk. substitutes aσrρánтwv, which is the LXX equivalent of Theodotion's σTÍABOVTOS in Dn 106. For Mk.'s simile of the fuller, which Lk. omits, Mt. substitutes us rò pŵs.

3. And, behold, there appeared unto them Moses and Elias talking with Him.] Mk. has: "And there appeared to them Elias with Moses, and they were talking with Jesus."-kaì idoú] see on 120. The order Moses and Elias, substituted by Mt. and Lk. for Elias with Moses, is probably simply due to a natural desire for the chronological order; cf. Lk.'s order in 1181. 32, as compared with Mt 1241. 42. On Elijah as the expected forerunner of the Messiah, see note on v.10. There seem to be traces in Jewish literature of a belief that Moses would accompany Elijah when he came ; see Volz, Jüd. Eschat. 191-193, and cf. Jochanan ben Zaccai in Midr. Debarim R. Par. 111 (Wünsche), p. 55: "When I bring the prophet Elijah, you shall both (Moses and Elijah) come together." Moses may be referred to as one of the two witnesses of Rev 113; see Bousset and Swete, in loc., and Tert. Anim. 50.

4. And Peter answered and said to Jesus, Lord, it is good for us to be here: if Thou wilt, I will make here three booths; for Thee one, and for Moses one, and for Elias one.] Mk.: "And Peter answered and saith to Jesus, Rabbi, it is good for us to be here: and let us make three booths," etc. For the Semitic use of ἀποκριθείς, see Dalm. Words, p. 24. δέ for καί, as often. εἶπεν for λέγει, as often. -Kúpte] see on 82. Paßßei occurs again in Mk 1051 1121 1445. Mt. retains it only in the last instance.-rpeîs σkηvás] The idea apparently is that of prolonging the scene. Mk. adds at the end: "For He did not know what to answer; for they were very afraid." For Mt.'s omission, see Introduction, pp. xxxiii f.; and cf. the omission of Mk., 1440c. The "fear" is postponed by Mt. to a more suitable place in v..

5. While He was still speaking, behold, a cloud of light overshadowed them and behold a voice out of the cloud, saying, This is My Son, the Beloved in whom I took pleasure; hear Him.]—ĚTL AUTOU λaλoûνTos] is inserted by the editor; cf. similar insertions, Mt 1246 Mk 331, and Mt 918 Mk 521. In both these passages, however, the clause is placed at the beginning of a section as a

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connecting link. Here there seems no reason for the insertion. Lk. has a similar clause; see below. Mk. has καὶ ἐγένετο here twice, and in 19.11 223 44. 39. Mt avoids it in 19 223 44. He has it 5 times in a formula, 728 111 1353 191 251. In 317= Mk 19 he has kai idov, and in clause here he assimilates to that passage. In clause a he has simply ιδού.—νεφέλη] Mt. adds φωτινή; cf. Rev 1414 νεφέλη λευκή. The cloud is the symbol of the divine presence. It was to reappear in the Messianic period; cf. 2 Mac 28 ὀφθήσεται ἡ δόξα τοῦ Κυρίου καὶ ἡ νεφέλη.—ἐπεσκίασεν] cf. Ex 4020 ἐπεσκίαζεν ἐπ ̓ αὐτὴν ἡ νεφέλη.—καὶ ἰδού] for Mk.'s καὶ ἐγένετο, assimilated to 317.—OûTÓS ÉσTIV, K.T.A.] See on 317. Mt. assimilates to that passage by adding ἐν ᾧ εὐδόκησα.—ἀκούετε αὐτοῦ] cf. Dt 1815. —avтоû ȧкоúσeσbe] Christ was the prophet foretold by Moses.

6. And the disciples, when they heard it, fell upon their face, and E feared exceedingly.]

7. And Jesus came and touched them, and said, Rise up, and E fear not.] Mk. has nothing corresponding to these two verses. Mt., who has omitted expoßol yàp éyévovτo from Mk 6, where "He knew not what to answer; for they were very afraid" seems to express a degree of bewilderment on the part of the Apostles which is unexpected, expands it here into the statement that the disciples were exceedingly afraid when they heard the divine voice from the cloud of light. Lk. places the "fear" at the entry into the cloud.-σpodpa] occurs 7 times in Mt., 1 in Mk., 1 in Lk.πроσnev] see on 43.

8. And lifting up their eyes, they saw no one, save Jesus only.] M Mk. has: "And suddenly, looking round, they saw no one with them, save Jesus only." Mt. has modified to suit the previous verse. "Suddenly looking round" would harmonise badly with "Jesus came and touched them."-ovdéva] Mt. omits Mk.'s OUκÉTI; see Introduction, p. xxxi.

1-8. Mt. and Lk. both modify Mk. in some striking respects. In some of these modifications they agree, but not in others, e.g. both feel the necessity of explaining μerepoppoon, but do so in different ways; see above. Both omit oriẞovra, but Lk. substitutes ἐξαστράπτων. Both omit the simile of the fuller, but Mt. substitutes us rò pos. Both transfer the fear of the disciples to another part of the narrative, but they do not agree in the position which they assign to it; see on v.7. These changes look like independent editing. Further, both agree in kai idoú and in Μωυσῆς καὶ Ἠλείας, Mt 3, Lk 30; in εἶπεν, Mt 4, Lk 33; in ἔτι αὐτοῦ λαλοῦντος, Μι 5 = ταῦτα δὲ αὐτοῦ λέγοντος, Lk 24; and in λέγουσα, Mt 5, Lk 35. Of these all except the insertion of "while He was still speaking" = "while He was saying these things," may be accidental coincidences. The additions of Mt. in vv.5. 6. 7 are probably due to the editor. On the other hand, Lk 31-32 and

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ἐκλελεγμένος in 85 for ἀγαπητός rather suggest that Lk. had a second source for the narrative. But they might be explained equally well by supposing that Lk. is inserting reminiscences of other versions of the incident, or as simply editorial insertions. The insertion of "while He was still speaking" = "while He was saying these things," can hardly be purely accidental, but is insufficient even in combination with the other small details, καὶ ἰδού, Μωύσης καὶ Ἠλείας, εἶπεν, λέγουσα, to serve as a basis for the theory that Mt. and Lk. had in common a second narrative which they both used in addition to Mk. If so, their divergences, e.g. in Mt 2Lk 29, in Lk 31. 32, in Mt 6-7, and in Lk 33, cause fresh difficulties. Rather Lk. may be supposed to have read Mt., and to have occasionally written reminiscences of Mt.'s phraseology.

9. And as they came down from the mountain, Jesus charged them, saying, Tell no man the vision, until the Son of Man be risen from the dead.] Mk. has: "And as they came down from the mountain, He charged (dieσreiλato) them that they should recount to no man what they saw, except when the Son of Man should rise from the dead." See note on Lk 936.

ἐγερθῇ for ἀναστῇ; cf. on 1621.

Mk. has here the words: "And they kept the saying to themselves, disputing what the 'rising from the dead' was." Mt. omits other statements of misunderstanding on the part of the disciples; cf. the omission of Mk 652 817, and see Introduction, pp. xxxiii f.

10. And the disciples asked Him, saying, Why therefore do the scribes say that Elijah must come first?] Mk. has: "And they were asking Him, saying, Why do the scribes say that Elijah must come first?" Two facts in the preceding narrative may have suggested this question. The disciples had seen Elijah on the mountain. In what relation did this appearance stand to the coming which was attributed to him by the official theologians? Further, it was part of this official theory, that Elijah would prepare the way for the Messiah by restoring all things. (On this, see Volz, Jüd. Eschat. p. 192.) But if all things were restored, and Israel was made ready for the Messiah, what did Christ mean by foretelling His death and resurrection? Why death in view of the restorative work of the forerunner?-Teрúrnσav] aor. for Mk.'s imperf., as often. Tí for Mk.'s ambiguous orɩ; cf. similar changes in 1719 Mk 928, Mt 911 Mk 216.

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11. And He answered and said, Elijah indeed cometh, and shall restore all things.] Mk. has: "And He said to them, Elijah indeed having come first, restores all things."-åπokataσtýσei] for Mk.'s ȧπокаTIOTάve is an assimilation to the LXX of Mal 45. Christ answers that the scribes are right in expecting a return of Elijah to accomplish a restoration, because so much was foretold in the prophet Malachi.