36. “Now after six days,” according to Matthew and Mark, (Matt:17:1; Mark 9.2) “He takes with him Peter and James and John his brother, and leads them up into a high mountain apart, and was transfigured before them.”

12.36   <Μετὰ δὲ ἡμέρας ἓξ> žκατὰ τὸν Ματθαῖον καὶ τὸν Μᾶρκον  <παραλαμβάνει τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀνάγει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ' ἰδίαν. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν>

NOW, also, let it be granted, before the exposition that occurs to us in relation to these things, that this took place long ago, and according to the letter. But it seems to me, that those who are led up by Jesus into the high mountain, and are deemed worthy of beholding His transfiguration apart, are not without purpose led up six days after the discourses previously spoken.

Τοῦτο δὲ καὶ πρὸ<ς τοῖς> τῆς κατὰ ταῦτα φαινομένης ἡμῖν διηγήσεως γεγονέτω πάλαι καὶ ὡς πρὸς τὴν λέξιν. δοκεῖ δέ μοι τοὺς ἀναγομένους ὑπὸ τοῦ Ἰησοῦ εἰς τὸ <ὑψηλὸν ὄρος> καὶ ἀξιουμένους τοῦ <κατ' ἰδίαν> αὐτοῦ τὴν μεταμόρφωσιν θεωρῆσαι, μὴ μάτην <μεθ' ἓξ ἡμέρας> ἀνάγεσθαι τῶν προειρημένων λόγων.   

For since in six days—the perfect number—the whole world,—this perfect work of art,—was made, on this account I think that he who transcends all the things of the world by beholding no longer the things which are seen, for they are temporal, but already the things which not seen, and only the things which are not seen, because that they are eternal, is represented in the words, “After six days days Jesus took up with Him” certain persons.

ἐπεὶ γὰρ ἐν ἓξ ἡμέραις, τελείῳ ἀριθμῷ, ὁ σύμπας γεγένηται κόσμος, τὸ τέλειον τοῦτο δημιούργημα, διὰ τοῦτ' οἶμαι τὸν ὑπερβαίνοντα πάντα τὰ τοῦ κόσμου πράγματα ἐν τῷ ἐσκοπηκέναι, οὐκέτι μὲν "τὰ βλεπόμενα" ž"πρόσκαιρα" γὰρ ταῦταŸ ἤδη δὲ "τὰ μὴ βλεπόμενα" καὶ μόνα "τὰ μὴ βλεπόμενα" žδιὰ τὸ εἶναι αὐτὰ "αἰώνια"Ÿ, δηλοῦσθαι ἐν τῷ <μεθ' ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς> τούσδε τινάς.

If therefore any one of us wishes to be taken by Jesus, and led up by Him into the high mountain, and be deemed worthy of beholding His transfiguration apart, let him pass beyond the six days, because he no longer beholds the things which are seen, nor longer loves the world, nor the things in the world, (1 John 2:15)^. nor lusts after any worldly lust, which is the lust of bodies, and of the riches of the body, and of the glory which is after the flesh, and whatever things whose nature it is to distract and drag away the soul from the things which are better and diviner, and bring it down and fix it fast to the deceit of this age, in wealth and glory, and the rest of the lusts which are the foes of truth.

εἴ τις οὖν ἡμῶν βούλεται τοῦ Ἰησοῦ παραλαμβάνοντος αὐτὸν ὑπ' αὐτοῦ ἀναχθῆναι <εἰς> τὸ <ὑψηλὸν ὄρος> καὶ ἀξιωθῆναι τοῦ <κατ' ἰδίαν> θεωρῆσαι τὴν μεταμόρφωσιν αὐτοῦ, ὑπεραναβαινέτω τὰς <ἓξ ἡμέρας,> διὰ τὸ μὴ σκοπεῖν ἔτι "τὰ βλεπόμενα" μηδὲ ἀγαπᾶν ἔτι "τὸν κόσμον μηδὲ τὰ ἐν κόσμῳ", μηδέ τινα κοσμικὴν ἐπιθυμίαν ἐπιθυμεῖν, ἥτις ἐστὶν ἐπιθυμία σωμάτων καὶ τοῦ ἐν σώματι πλούτου καὶ τῆς κατὰ σάρκα δόξης, καὶ ὅσα πέφυκε τὴν ψυχὴν περισπᾶν καὶ περιέλκειν ἀπὸ τῶν κρειττόνων καὶ θειοτέρων καὶ καταβιβάζειν καὶ ἐρείδειν τῇ ἀπάτῃ τοῦ αἰῶνος    τούτου ἐν πλούτῳ καὶ δόξῃ καὶ ταῖς λοιπαῖς ἐχθραῖς ἀληθείᾳ ἐπιθυμίαις.

        For when he has passed through the six days, as we have said, he will keep a new Sabbath, rejoicing in the lofty mountain, because he sees Jesus transfigured before him; for the Word has different forms, as He appears to each as is expedient for the beholder, and is manifested to no one beyond the capacity of the beholder.

                ἐπειδὰν γὰρ διέλθῃ τὰς <ἓξ> žὡς εἰρήκαμενŸ <<ἡμέρας>>, καινὸν σαββατιεῖ σάββατον, εὐφραινόμενος ἐν τῷ ὑψηλῷ ὄρει ἐκ τοῦ βλέπειν μεταμορφωθέντα τὸν Ἰησοῦν <ἔμπροσθεν> ��‚ au)tou=: diafo/rouj ga\r e)/xei o( lo/goj ��‚ morfa/j, faino/menoj e(ka/st% w(j sumfe/rei t%͂ βλέποντι, καὶ μηδενὶ ὑπὲρ ὃ χωρεῖ ὁ βλέπων φανερούμενος.

Force of the Words “Before Them.”

37.   But you will ask if, when He was transfigured before those who were led up by Him into the lofty mountain, He appeared to them in the form of God, in which He formerly was, so that He had to those below the form of a servant, but to those who had followed Him after the six days to the lofty mountain, He had not that form, but the form of God.

                12.37   Ζητήσεις δὲ εἰ, ὅτε <μετεμορφώθη ἔμπροσθεν> τῶν ὑπ' αὐτοῦ ἀναχθέντων <εἰς> τὸ <ὑψηλὸν ὄρος,> ὤφθη αὐτοῖς "ἐν μορφῇ θεοῦ" ᾗ ὑπῆρχε πάλαι, ὡς τοῖς μὲν κάτω ἔχων τὴν "δούλου μορφὴν" τοῖς δὲ ἀκολουθήσασιν αὐτῷ <μετὰ ἓξ ἡμέρας εἰς> τὸ <ὑψηλὸν ὄρος> οὐκ ἐκείνην, ἀλλὰ τὴν τοῦ θεοῦ.

But hear these things, if you can, at the same time giving heed spiritually, that it is not said simply, “He was transfigured,” but with a certain necessary addition, which Matthew and Mark have recorded; for, according to both, “He was transfigured before them.” (Matt 17:2; Mark 9:2)

ἀλλ' ἄκουε τούτων žεἰ δύνασαιŸ πνευματικῶς, προσέχων ἅμα ὅτι οὐκ εἴρηται μὲν ἁπαξαπλῶς <μετεμορφώθη,> μετὰ δέ τινος ἀναγκαίας προσθήκης, ἣν ἀνέγραψε Ματθαῖος καὶ Μᾶρκος· κατὰ γὰρ ἀμφοτέρους <μετεμορφώθη ἔμπροσθεν αὐτῶν.>

        And according to this, indeed, you will say that it is possible for Jesus to be transfigured before some with this transfiguration, but before others at the same time not to be transfigured.

                καὶ κατὰ τοῦτό γε ἐρεῖς δυνατὸν εἶναι τὸν Ἰησοῦν <ἔμπροσθεν> μέν τινων μεταμορφωθῆναι ταύτην τὴν μεταμόρφωσιν, <ἔμπροσθεν> δὲ ἑτέρων κατὰ τὸ αὐτὸ καιροῦ μὴ μεταμορφωθῆναι.

But if you wish to see the transfiguration of Jesus before those who went up into the lofty mountain apart long with Him, behold with me the Jesus in the Gospels, as more simply apprehended, and as one might say, known “according to the flesh,” by those who do not go up, through works and words which are uplifting, to the lofty mountain of wisdom, but known no longer after the flesh,

εἰ δὲ θέλεις τὴν μεταμόρφωσιν τοῦ Ἰησοῦ ἰδεῖν <ἔμπροσθεν> τῶν ἀναβάντων <εἰς> τὸ <ὑψηλὸν ὄρος κατ' ἰδίαν> σὺν αὐτῷ, ἴδε μοι τὸν ἐν τοῖς εὐαγγελίοις Ἰησοῦν ἁπλούστερον μὲν νοούμενον καὶ žὡς ἂν ὀνομάσαι τιςŸ "κατὰ σάρκα" γινωσκόμενον τοῖς μὴ ἀναβαίνουσι διὰ τῶν ἐπαναβεβηκότων ἔργων καὶ λόγων ἐπὶ τὸ <ὑψηλὸν> τῆς σοφίας <ὄρος,> "οὐκέτι" δὲ <τοῖς ἀναβαίνουσιν> "κατὰ σάρκα" γινωσκόμενον

but known in His divinity by means of all the Gospels, and beheld in the form of God according to their knowledge; for before them is Jesus transfigured, and not to any one of those below.

ἀλλὰ θεολογούμενον δι' ὅλων τῶν εὐαγγελίων καὶ ἐν τῇ τοῦ "θεοῦ μορφῇ" κατὰ τὴν γνῶσιν αὐτῶν θεωρούμενον·τούτων γὰρ <ἔμπροσθεν> μεταμορφοῦται ὁ Ἰησοῦς, καὶ ἐν οὐδενὶ τῶν κάτω

        But when He is transfigured, His face also shines as the sun, that He may be manifested to the children of light, who have put off the works of darkness, and put on the armour of light, (Rom 13:12) and are no longer the children of darkness or night, but have become the sons of day, and walk honestly as in the day; (Rom 13:13; 1 Thess 5:5) and being manifested, He will shine unto them not simply as the sun, but as demonstrated to be the sun of righteousness.

 ἐρὰν δὲ μεταμορφωθῇ, καὶ <τὸ πρόσωπον αὐτοῦ> λάμψει <ὡς ὁ ἥλιος,> ἵνα φανερωθῇ τοῖς τέκνοις "τοῦ φωτὸς" ἐκδυσαμένοις "τὰ ἔργα τοῦ σκότους"    καὶ ἐνδυσαμένοις "τὰ ὅπλα τοῦ φωτὸς" καὶ μηκέτι οὖσι τέκνοις "σκότους ἢ νυκτός", ἀλλὰ γενομένοις υἱοῖς "ἡμέρας" καὶ "ὡς ἐν ἡμέρᾳ εὐσχημόνως" περιπατοῦσι, καὶ φανερωθεὶς λάμψει αὐτοῖς, οὐχ ἁπλῶς <ὡς ὁ ἥλιος,> ἀλλ' ἐπιδεικνύμενος αὐτοῖς τὸ εἶναι "δικαιοσύνης ἥλιος".

The Garments White as the Light.

 38.  And not only is He transfigured before such disciples, nor does He only add to the transfiguration the shining of His face as the sun; but further also to those who were led up by Him into the high mountain apart, His garments appear white as the light. (Matt 17:2)

                12.38   Καὶ οὐ μόνον αὐτὸς μεταμορφοῦται <ἔμπροσθεν> τῶν τοιούτων μαθητῶν οὐδὲ προστίθησι μόνον τῇ μεταμορφώσει τὸ λάμψαι <τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, ἀλλὰ> γὰρ καὶ <τὰ ἱμάτια αὐτοῦ> τοῖς ἀναχθεῖσιν ὑπ' αὐτοῦ <εἰς> τὸ <ὑψηλὸν ὄρος κατ' ἰδίαν> φαίνεται <λευκὰ ὡς τὸ φῶς.>

But the garments of Jesus are the expressions and letters of the Gospels with which He invested Himself.

<ἱμάτια> δὲ τοῦ Ἰησοῦ αἱ λέξεις καὶ ἃ ἐνεδύσατο τῶν εὐαγγελίων γράμματα.

But I think that even the words in the Apostles which indicate the truths concerning Him are garments of Jesus, which become white to those who go up into the high mountain along with Jesus. But since there are differences also of things white, His garments become white as the brightest and purest of all white things; and that is light. When therefore you see any one not only with a thorough understanding of the theology concerning Jesus, but also making clear every expression of the Gospels, do not hesitate to say that to Him the garments of Jesus have become white as the light. But when the Son of God in His transfiguration is so understood and beheld, that His face is a sun, and His garments white as the light, straightway there will appear to him who beholds Jesus in such form Moses,—the law—and Elijah,—in the way of synecdoche, not one prophet only, but all the prophets—holding converse with Jesus; for such is the force of the words “talking with Him; ” (Matt 17:3) but, according to Luke, “Moses and Elijah appeared in glory,” down to the words, “in Jerusalem.” (Matt 17:3) But if any one sees the glory of Moses, having understood the spiritual law as a discourse in harmony with Jesus, and the wisdom in the prophets which is hidden in a mystery, (I Cor 2, 7) he sees Moses and Elijah in glory when he sees them with Jesus.

οἶμαι δ' ὅτι καὶ τὰ παρὰ τοῖς ἀποστόλοις δηλούμενα περὶ αὐτοῦ <ἱμάτιά> ἐστιν Ἰησοῦ, γινόμενα τοῖς ἀναβαίνουσιν <εἰς> τὸ <ὑψηλὸν ὄρος> μετὰ τοῦ Ἰησοῦ <λευκά.> ἀλλ' ἐπεὶ καὶ λευκῶν εἰσι διαφοραί, <τὰ ἱμάτια αὐτοῦ> γίνονται ��‚ <leuka\ w(j> to\ pa/ntwn λευκὸν λαμπρότατον καὶ    καθαρώτατον· τοῦτο δέ ἐστι <τὸ φῶς.> ἐπὰν οὖν ἴδῃς τινὰ οὐ μόνον τὴν περὶ Ἰησοῦ θεολογίαν ἀκριβοῦντα, ἀλλὰ καὶ τὴν λέξιν τῶν εὐαγγελίων πᾶσαν σαφηνίζοντα, μὴ ὄκνει τῷ τοιούτῳ φάσκειν γεγονέναι <τὰ ἱμάτια> τοῦ Ἰησοῦ <λευκὰ ὡς τὸ φῶς.> ἐπὰν δὲ οὕτω νοηθῇ καὶ θεωρηθῇ μεταμορφωθεὶς ὁ υἱὸς τοῦ θεοῦ, ὡς <τὸ πρόσωπον αὐτοῦ> εἶναι <<ὡς> τὸν> ἥλιον καὶ <τὰ ἱμάτια αὐτοῦ λευκὰ ὡς τὸ φῶς,> εὐθέως ὀφθεῖεν ἂν τῷ τοιοῦτον ἰδόντι τὸν Ἰησοῦν <Μωσῆς> ὁ νόμος, <καὶ Ἠλίας,> συνεκδοχικῶς οὐχ εἷς μόνος ἀλλὰ πάντες οἱ προφῆται, κοινολογούμενοι πρὸς τὸν Ἰησοῦν· τοιοῦτον γάρ τί ἐστι τὸ δηλούμενον ἀπὸ τοῦ <μετ' αὐτοῦ συλλαλοῦντες,> κατὰ δὲ τὸν Λουκᾶν· "Μωσῆς καὶ Ἠλίας ὀφθέντες ἐν δόξῃ" καὶ τὰ ἑξῆς ἕως τοῦ "ἐν Ἱερουσαλήμ". εἴ τις δὲ εἶδε Μωσέως τὴν δόξαν, νοήσας τὸν πνευματικὸν νόμον ὡς ἕνα πρὸς τὸν Ἰησοῦ λόγον, καὶ τὴν ἐν τοῖς προφήταις "ἐν μυστηρίῳ ἀποκεκρυμμένην σοφίαν", εἶδε Μωσῆν καὶ Ἠλίαν "ἐν δόξῃ", ὅτε εἶδεν αὐτοὺς <μετὰ> τοῦ Ἰησοῦ.

Jesus Was Transfigured—“As He Was Praying.”

39. Then, since it will be necessary to expound the passage as given in Mark, “And as He was praying He was transfigured before them, ” (Luke 9:28, 29 alone mentions the praying). we must say that perhaps it is possible especially to see the Word transfigured before us if we have done the things aforesaid, and gone up into the mountain, and seen the absolute Word holding converse with the Father, and praying to Him for such things as the true High-Priest might pray for to the only true God. But in order that He may thus hold fellowship with God and pray to the Father, He goes up into the mountain; and then, according to Mark, “His garments become white and glistening as the light, so as no fuller on earth can whiten them.” (Mark 9:3)  And perhaps the fullers upon the earth are the wise men of this world who are careful about the diction which they consider to be bright and pure, so that even their base thoughts and false dogmas seem to be beautified by their fulling, so to speak; but He who shows His own garments glistering to those who have ascended and brighter than their fulling can make them, is the Word, who exhibits in the expressions of the Scriptures which are despised by many the glistering of the thoughts, when the raiment of Jesus, according to Luke, becomes white and dazzling. (Luke 9:29)

                                12.39   Εἶτ', ἐπεὶ κατὰ τὸν Μᾶρκον δεήσει διηγήσασθαι τὸ "καὶ ἐν    τῷ προσεύχεσθαι αὐτὸν μετεμορφώθη ἔμπροσθεν αὐτῶν", λεκτέον ὅτι μήποτε μάλιστα ἔστιν ἰδεῖν τὸν λόγον ἔμπροσθεν ἡμῶν μεταμορφούμενον, ἐὰν τὰ προειρημένα ποιήσωμεν καὶ ἀναβῶμεν <εἰς> τὸ <ὄρος> καὶ ἴδωμεν τὸν αὐτόλογον κοινολογούμενον πρὸς τὸν πατέρα καὶ εὐχόμενον αὐτῷ, ὑπὲρ ὧν εὔξαιτ' ἂν ἀληθινὸς ἀρχιερεὺς ἀληθινῷ μόνῳ θεῷ. ἵνα δὲ οὕτω θεῷ ὁμιλῇ καὶ προσεύξηται τῷ πατρί, ἀναβαίνει <εἰς> τὸ <ὄρος·> τότε δὲ κατὰ τὸν  Μᾶρκον γίνονται "τὰ ἱμάτια αὐτοῦ λευκὰ καὶ στίλβοντα ὡς τὸ φῶς, οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι". καὶ τάχα οἱ μὲν "ἐπὶ τῆς γῆς" γναφεῖς οἱ ἐπιμελούμενοί εἰσι σοφοὶ "τοῦ αἰῶνος τούτου" λέξεως, ἧς νομίζουσι λαμπρᾶς καὶ καθαρᾶς, ὡς κοσμεῖσθαι δοκεῖν καὶ τὰ αἰσχρὰ νοήματα καὶ τὰ ψευδῆ δόγματα ὑπὸ τῆς žἵν' οὕτως ὀνομάσωŸ γναφικῆς αὐτῶν. ὁ δὲ "στίλβοντα" τοῖς ἐπαναβεβηκόσιν ἐπιδεικνὺς "τὰ ἱμάτια αὐτοῦ" καὶ λαμπρότερα, ὧν    δύναται ποιεῖν ἡ ἐκείνων γναφική, ὁ λόγος ἐστίν, παριστὰς ἐν ταῖς ὑπὸ πολλῶν καταφρονουμέναις λέξεσι τῶν γραφῶν τὴν τῶν νοημάτων στίλψιν, ὅτε "ὁ ἱματισμὸς" τοῦ Ἰησοῦ κατὰ τὸν Λουκᾶν "λευκὸς" καὶ "ἐξαστράπτων" γίνεται.

Discussion of the Saying of Peter.

40. But let us next see what was the thought of Peter when he answered and said to Jesus, “Lord, it is good for us to be here; let us make three tabernacles, ” (Matt 17:4; Mark 9:5; Luke 9:33) etc. And on this account these words call for very special examination, because Mark, in his own person, has added, “For he wist not what to answer,” (Mark 9:6) but Luke, “not knowing,” he says, “what he spake.” (Luke 9:33) You will consider, therefore, if he spake these things as in a trance, being filled with the spirit which moved him to say these things, which could not be a Holy Spirit; for John taught in the Gospel that, before the resurrection of the Saviour, no one had the Holy Spirit, saying, “For the Spirit was not yet, because Jesus was not yet glorified.” (John 7:39)

12.40   Ἴδωμεν οὖν μετὰ ταῦτα, τί νοήσας <ὁ Πέτρος ἀποκριθεὶς εἶπε τῷ Ἰησοῦ· κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· ποιήσωμεν τρεῖς σκηνὰς> καὶ τὰ ἑξῆς. διὰ τοῦτο δὲ μάλιστα ταῦτα ζητητέον, ἐπεὶ ὁ μὲν Μᾶρκος ἐπήγαγεν αὐτοῖς ὡς ἐκ τοῦ ἰδίου προσώπου τὸ "οὐ γὰρ ᾔδει τί ἀπεκρίθη", ὁ δὲ Λουκᾶς "μὴ εἰδὼς" φησὶν "ὃ λέγει". ἐπιστήσεις οὖν εἰ κατ' ἔκστασιν ταῦτα ἐλάλει, πεπληρωμένος του κινοῦντος αὐτὸν πνεύματος πρὸς τὸ εἰπεῖν ταῦτα, ὅπερ ἅγιον μὲν εἶναι οὐ δύναται· ἐδίδαξε γὰρ ἐν τῷ εὐαγγελίῳ ὁ Ἰωάννης πρὸ τῆς ἀναστάσεως τοῦ σωτῆρος μηδένα πνεῦμα ἅγιον ἐσχηκέναι εἰπών· "οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη".

But if the Spirit was not yet, and he, not knowing what he said, spoke under the influence of some spirit, the spirit which caused these things to be said was some one of the spirits which had not yet been triumphed over in the cross, nor made a show of along with them, about whom it is written, “Having put off from Himself the principalities and the powers, He made a show of them openly, triumphing over them in the cross. (Col, 2:15) “ But this spirit was perhaps that which is called a stumbling-block by Jesus, and which is spoken of as Satan in the passage, “Get thee behind Me, Satan; thou art a stumbling-block unto me.’ (Matt 16:23)

εἰ δὲ "οὔπω ἦν πνεῦμα", καὶ ὁ "μὴ εἰδὼς" τί ἐλάλει ὑπό τινος κινούμενος πνεύματος ἐλάλει, ἕν τι τῶν πνευμάτων ἦν τὸ ταῦτα λέγεσθαι ἐνεργοῦν, ὃ μηδέπω τεθριάμβευτο "ἐν τῷ ξύλῳ" μηδὲ δεδειγμάτιστο    μετ' ἐκείνων περὶ ὧν γέγραπται τὸ "ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ, θριαμβεύσας ἐν τῷ ξύλῳ". τοῦτο δὲ ἦν τάχα τὸ κληθὲν σκάνδαλον ὑπὸ τοῦ Ἰησοῦ καὶ ὁ εἰρημένος σατανᾶς ἐν τῷ "ὕπαγε ὀπίσω μου, σατανᾶ· σκάνδαλόν μου εἶ".

But I know well that such things will offend many who meet with them, because they think thai it is opposed to sound reason that he should be spoken ill of who a little before had been pronounced blessed by Jesus, on the ground that the Father in heaven had revealed to him the things concerning the Saviour, to-wit, that He was verily Jesus, and the Christ, and the Son of the living God. But let such an one attend more exactly to the statements about Peter and the rest of the Apostles, how even they made requests as if they were yet alien from Him who was to redeem them from the enemy and purchase them with His own precious blood;

εὖ οἶδα δ' ὅτι τὰ τοιαῦτα πολλοῖς προσκόψει τῶν ἐντυγχανόντων, οἰομένοις οὐ κατὰ τὸ εὔλογον δυσφημεῖσθαι τὸν πρὸ μικροῦ μακαρισθέντα ὑπὸ τοῦ Ἰησοῦ ἐπὶ τῷ <οὐ σάρκα καὶ αἷμα, ἀλλὰ> τὸν "ἐν τοῖς οὐρανοῖς" πατέρα ἀποκεκαλυφέναι αὐτῷ τὰ περὶ τοῦ σωτῆρος, ὡς ἄρα ὁ Ἰησοῦς εἴη καὶ "ὁ Χριστὸς" καὶ "ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος". ἀλλ' ὁ τοιοῦτος ἐπιστησάτω τῇ τοῦ Πέτρου καὶ τῶν λοιπῶν ἀποστόλων ἀκριβείᾳ, καὶ αὐτῶν δεηθέντων žὡς ἀλλοτρίων ἔτιŸ τοῦ ἐξαγοράσοντος αὐτοὺς ἀπὸ τοῦ ἐχθροῦ καὶ ὠνησομένου αὐτοὺς τῷ "τιμίῳ" αὐτοῦ "αἵματι".

or let them also, who will have it that even before the passion of Jesus the Apostles were perfect, tell us whence it came about that “Peter and they that were with him were heavy with sleep.” (Luke 9:32) But to anticipate something else of what follows and apply it to the subject in hand, I would raise in turn these questions,—whether it is possible for any one to find occasion of stumbling in Jesus apart from the working of the devil who caused him to stumble; and whether it is possible for any one to deny Jesus, and that in presence of a little maid and a doorkeeper and men most worthless, unless a spirit had been with him in his denial hostile to the Spirit which is given and the wisdom, (which is given) to those who are assisted by God to make confession, according to a certain deserving of theirs.

ἢ λεγέτωσαν ἡμῖν οἱ θέλοντες καὶ πρὸ τοῦ πάθους Ἰησοῦ τελείους γεγονέναι τοὺς ἀποστόλους, πόθεν "ὁ Πέτρος καὶ οἱ σὺν αὐτῷ" κατὰ τὸν καιρὸν τῆς Ἰησοῦ μεταμορφώσεως "ἦσαν βεβαρημένοι ὕπνῳ".     Ἵνα δὲ προλαβών τι καὶ τῶν ἑξῆς εἰς τὸ προκείμενον παραλάβω, ἐπαπορήσαιμ' ἂν τοιαῦτα· ἆρα ἔστι τινὰ σκανδαλισθῆναι ἐν τῷ Ἰησοῦ χωρὶς τῆς τοῦ σκανδαλίζοντος διαβόλου ἐνεργείας; ἔστι δὲ ἀρνήσασθαι τὸν Ἰησοῦν, καὶ ταῦτα ἐπὶ παιδισκαρίου καὶ θυρωροῦ καὶ ἀνθρώπων εὐτελεστάτων, μὴ συνόντος τῷ ἀρνουμένῳ πνεύματος ἐχθροῦ τῷ διδομένῳ πνεύματι καὶ σοφίᾳ τοῖς πρὸς τὸ ὁμολογεῖν κατά τινα ἀξίαν αὐτῶν ὑπὸ θεοῦ βοηθουμένοις;

But he who has learned to refer the roots of sin to the father of sin, the devil, will not say that apart from him either the Apostles were caused to stumble, or that Peter denied Christ thrice before that well-known cock-crowing. But if this be so, consider whether perhaps with a view to make Jesus stumble, so far as was in his power, and to turn Him aside from the dispensation whose characteristic was suffering that brought salvation to men, which He undertook with great willingness, seeking to effect these things which seemed to contribute to this end, he himself also here wishes as it were, by deceit, to draw away Jesus, as if calling upon Him no longer to condescend to men, and come to them, and undergo death for them, but to abide on the high mountain with Moses and Elijah.

ἀλλ' οὐ φήσει ὅ γε τὰς ῥίζας τῶν ἁμαρτημάτων ἀναφέρειν μεμαθηκὼς ἐπὶ τὸν πατέρα τῆς ἁμαρτίας διάβολον, χωρὶς ἐκείνου ἢ τοὺς ἀποστόλους ἐσκανδαλίσθαι ἢ τὸν  Πέτρον ἠρνῆσθαι πρὸ τῆς ἀλεκτοροφωνίας ἐκείνης τρίς. εἰ δὲ τοῦθ' οὕτως ἔχει, μήποτε ὁ ὑπὲρ τοῦ σκανδαλίσαι žτὸ ὅσον ἐφ' ἑαυτῷŸ τὸν Ἰησοῦν καὶ τοῦ ἀποστῆσαι τῆς κατὰ τὸ πάθος σωτηρίου ἀνθρώποις μετὰ πολλῆς προθυμίας οἰκονομίας, τὰ εἰς ταῦτα φέρειν δοκοῦντα ἐνεργῶν αὐτὸς καὶ ἐνταῦθα οἱονεὶ ἀπατηλῶς περισπάσαι βούλεται τὸν Ἰησοῦν, ὡς ἐπὶ καλὸν τὸ μηκέτι συγκαταβαίνειν τοῖς ἀνθρώποις καὶ ἥκειν πρὸς αὐτοὺς καὶ τὸν ὑπὲρ    αὐτῶν ἀναδέξασθαι θάνατον, ἀπομεῖναι δὲ ἐν τῷ ὑψηλῷ ὄρει μετὰ  Μωσέως καὶ Ἠλίου.

But he promised also to build three tabernacles, one apart for Jesus, and one for Moses, and one for Elijah, as if one tabernacle would not have sufficed for the three, if it had been necessary for them to be in tabernacles and in the high mountain. And perhaps also in this he acted with evil intent, when he incited him “who did not know what he said,” not desiring that Jesus and Moses and Elijah should be together, but desiring to separate them from one another, under pretext of the three tabernacles.” And likewise it was a lie, “It is good for us to be here; ” (Matt 17:4)

ἐπηγγέλλετο δὲ καὶ ποιῆσαι <τρεῖς σκηνάς, μίαν> μὲν ἰδίαν τῷ Ἰησοῦ, ἑτέραν δὲ τῷ <Μωσεῖ> καὶ ἄλλην τῷ <Ἠλίᾳ,> ὡς μὴ χωρούσης žεἰ καὶ ἐν σκηναῖς αὐτοὺς ἔδει εἶναι καὶ ἐν τῷ ὑψηλῷ ὄρειŸ μιᾶς σκηνῆς τοὺς τρεῖς. τάχα δὲ καὶ ἐν τούτῳ ἐκακούργει ὁ τὸν μὴ εἰδότα "τί λέγει" ἐνεργῶν, βουλόμενος μὴ ἅμα εἶναι Ἰησοῦν καὶ Μωσέα καὶ Ἠλίαν, ἀλλὰ χωρίσαι αὐτοὺς ἀπ' ἀλλήλων, προφάσει τῶν τριῶν σκηνῶν    ψεῦδος δὲ ἦν καὶ τὸ <καλόν ἐστιν ἡμᾶς ὧδε εἶναι.>

for if it had been a good thing they would also have remained there. But if it were a lie, you will seek to know who caused the lie to be spoken;

εἰ γὰρ ἦν <καλόν,> κἂν ἔμειναν ἐκεῖ· εἰ δὲ ψεῦδος, ζητήσεις τίς ἐνήργησε λαληθῆναι τὸ ψεῦδος,

and especially since according to John, “When he speaketh a lie he speaketh of his own; for he is a liar and the father thereof; ” (John 8:44) and as there is no truth apart from the working of Him who says, “I am the Truth,” (John 15:6) so there is no lie apart from him who is the enemy of truth. These contrary qualities, accordingly, were still in Peter truth and falsehood; and from truth he said, “Thou art the Christ, the son of the living God,” (Matt 16:16) but from falsehood he said, “May God be propitious to Thee, Lord, this shall not be unto Thee,” (Matt 16:20) and also, “It is good for us to be here.” (Matt 17:4) But if any one will not admit that Peter spoke these things from any evil inspiration, but that his words were of his own mere choice, and it is demanded of him how he will interpret, “not knowing what he said,” and, (Luke 9:33) “for he did not know what to answer,” (Mark 9:6) he will say, that in the former case Peter held it to be a shameful thing and unworthy of Jesus to admit that the Son of the living God, the Christ, whom already the Father had revealed to him, should be killed;

καὶ μάλιστα ἐπεὶ κατὰ τὸν Ἰωάννην "ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶ καὶ ὁ πατὴρ αὐτοῦ", καὶ ὥσπερ οὐκ ἔστιν ἀλήθεια χωρὶς ἐνεργείας τοῦ εἰπόντος· "ἐγώ εἰμι ἡ ἀλήθεια", οὕτως οὐδὲ τὸ ψεῦδος χωρὶς τοῦ ἐχθροῦ τῇ ἀληθείᾳ.   Τὰ ἐναντία τοίνυν ἔτι ἐν τῷ  Πέτρῳ ἦν, ἀλήθεια καὶ ψεῦδος. καὶ ἀπὸ ἀληθείας μὲν ἔλεγε τὸ "σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ", ἀπὸ δὲ τοῦ ψεύδους τὸ "ἵλεώς σοι, κύριε, οὐ μὴ ἔσται σοι τοῦτο",    ἀλλὰ καὶ τὸ <καλόν ἐστιν ἡμᾶς ὧδε εἶναι.> ὁ δὲ μὴ θέλων ἀπό τινος ἐνεργείας <πνεύματος> χείρονος τὸν  Πέτρον εἰρηκέναι ταῦτα, ἀλλὰ ψιλῆς εἶναι τῆς προαιρέσεως αὐτοῦ τοὺς λόγους, ἀπαιτούμενος πῶς ἂν παραστήσαι τὸ "μὴ εἰδὼς ὃ ἐλάλει" καὶ τὸ "οὐ γὰρ ᾔδει τί ἀπεκρίθη", φήσει ὅτι κἀκεῖ ὡς δύσφημον ἐνόμισε καὶ ἀνάξιον τοῦ Ἰησοῦ τὸ παραδέξασθαι ἀποκτανθῆναι τὸν υἱὸν "τοῦ θεοῦ τοῦ ζῶντος", τὸν Χριστὸν ὃν ἤδη ἀποκαλύψας ἦν αὐτῷ ὁ πατήρ·

and in the present case that, as having seen the two forms of Jesus and the one at the transfiguration which was much more excellent, being well pleased with that, he said that it was good to make their sojourning in that mountain, in order that he himself and those with him might rejoice as they beheld the transfiguration of Jesus and His face shining as the sun. and His garments white as the light, and, in addition to these things, might always behold in glory those whom they had once seen in glory, Moses and Elijah; and that they might rejoice at the things which they might hear, as they talked and held intercourse with each other, Moses and Elijah with Jesus, and Jesus with them.

καὶ ἐνταῦθα ὡς τὰς δύο μορφὰς τοῦ Ἰησοῦ ἰδών, καὶ πολὺ διαφέρουσαν τὴν κατὰ τὴν μεταμόρφωσιν, ταύτῃ εὐαρεστούμενος <καλὸν> εἶπεν <εἶναι> τὰς διατριβὰς ἐν τῷ ὄρει ἐκείνῳ ποιήσασθαι, ἵνα αὐτός τε καὶ οἱ σὺν αὐτῷ εὐφραίνωνται θεωροῦντες τὴν μεταμόρφωσιν τοῦ Ἰησοῦ καὶ <τὸ> λάμπον <πρόσωπον αὐτοῦ ὡς ὁ ἥλιος> καὶ <τὰ λευκὰ ὡς τὸ φῶς ἱμάτια αὐτοῦ> καὶ πρὸς τούτοις τοὺς ἅπαξ ὀφθέντας "ἐν δόξῃ" ἀεὶ θεωρῶσιν ἐν δόξῃ Μωσῆν καὶ Ἠλίαν, εὐφραίνωνται δὲ ἐφ' οἷς ἂν ἀκούσωσιν αὐτῶν συλλαλούντων ἀλλήλοις καὶ    κοινολογουμένων, Μωσέως μὲν καὶ Ἠλίου πρὸς τὸν Ἰησοῦν τοῦ δὲ Ἰησοῦ πρὸς αὐτούς.

Figurative Interpretation of the Same.

41. But since we have not yet spent our energy in interpreting the things in the place figuratively, but have said these things by way of searching into the mere letter, let us in conformity with these things, consider whether the aforesaid Peter and the sons of thunder who were taken up into the mountain of the dogmas of the truth, and who saw the transfiguration of Jesus and of Moses and Elijah, who appeared in glory with Him. might wish to make tabernacles in themselves for the Word of God who was going to dwell in them, and for His law which had been beholden in glory, and for the prophecy which spake of the decease of Jesus, which He was about to accomplish; (Luke 9:31) and Peter, as one loving the contemplative life, and having preferred that which was delightsome in it to the life among the crowd with its turmoil, said, with the design of benefiting those who desired it, “It is good for us to be here.” (Matt 17:4)

12.41   Ἐπεὶ δὲ μηδέπω περιεργασάμενοι τροπολογεῖν τὰ κατὰ τὸν τόπον ὡς πρὸς τὸ ῥητὸν βασανίζοντες ταῦτα εἴπομεν, τούτοις ἀκολούθως ἴδωμεν, μήποτε ἀναβιβασθέντες εἰς τὸ ὕψος τῶν τῆς ἀληθείας δογμάτων καὶ τὴν μεταμόρφωσιν ἰδόντες τοῦ Ἰησοῦ καὶ τῶν ὀφθέντων "ἐν δόξῃ" <μετ' αὐτοῦ>  Μωσέως καὶ Ἠλίου ὁ ἀποδεδομένος Πέτρος καὶ οἱ τῆς "βροντῆς υἱοὶ" βούλοιντ' ἂν ἐν αὑτοῖς <σκηνὰς> ποιῆσαι τῷ τοῦ θεοῦ λόγῳ κατοικήσοντι ἐν αὐτοῖς καὶ τῷ νόμῳ αὐτοῦ μετὰ δόξης τεθεωρημένῳ καὶ τῇ προφητείᾳ "τὴν ἔξοδον" λαλούσῃ τοῦ Ἰησοῦ "ἣν ἔμελλε πληροῦν", καὶ ὡς τὸν θεωρητικόν γε ἀγαπήσας <ὁ Πέτρος> βίον καὶ τὸ ἐν αὐτῷ τερπωλὸν προκρίνας τοῦ ἐν πολλοῖς εἶναι μετά τινος ὀχλήσεως ἐπὶ προθέσει τοῦ ὠφελεῖν τοὺς βουλομένους, εἶπε τὸ <καλόν ἐστιν ἡμᾶς ὧδε εἶναι.>

But since “love seeketh not its own,” (1 Cor 13:5) Jesus did not do that which Peter thought good; wherefore He descended from the mountain to those who were not able to ascend to it and behold His transfiguration, that they might behold Him in such form as they were able to see Him. It is, therefore, the part of a righteous man who possesses “the love which seeketh not its own” (1 Cor 13:5) to be free from all, but to bring himself under bondage to all those below that He might gain the more of them. (1 Cor 9:19) But some one, with reference to what we have alleged about the trance and the working of an evil spirit in Peter, concerning the words, “not knowing what he said,” (Luke 9:33) not accepting that interpretation of ours, may say that there were certain mentioned by Paul “desiring to be teachers of the law,” (1 Tim 1:7) who do not know about what they speak, but who, though they do not clearly expound the nature of what is said, nor understand their meaning, make confident affirmations of things which they do not know.

ἀλλ' ἐπεὶ ἡ ἀγάπη "οὐ ζητεῖ τὰ ἑαυτῆς", τὸ νομιζόμενον τῷ Πέτρῳ καλὸν οὐ πεποίηκεν ὁ Ἰησοῦς· διὸ    καταβέβηκεν ἀπὸ "τοῦ ὄρους" πρὸς τοὺς μὴ δυναμένους ἀναβῆναι ἐπ' αὐτὸ καὶ ἰδεῖν αὐτοῦ τὴν μεταμόρφωσιν, ἵνα κἂν ὁποῖον χωροῦσιν αὐτὸν ἰδεῖν θεωρήσωσι. δικαίου τοίνυν ἐστὶ καὶ τὴν μὴ "τὰ ἑαυτῆς" ζητοῦσαν ἀγάπην ἔχοντος "ἐλεύθερον" μὲν εἶναι "ἐκ πάντων, πᾶσι" δὲ αὑτὸν δουλῶσαι τοῖς κάτω, "ἵνα τοὺς πλείονας" αὐτῶν κερδήσῃ. εἴποι δ' ἄν τις πρὸς τὰ ἀποδεδομένα περὶ ἐκστάσεως καὶ ἐνεργείας πνεύματος χείρονος εἰς τὸν Πέτρον περὶ τοῦ "μὴ εἰδὼς ὃ λέγει", μὴ προσιέμενος ἐκείνην τὴν διήγησιν, ὅτι παρὰ τῷ Παύλῳ τινὲς "θέλοντες εἶναι νομοδιδάσκαλοι" οὐκ οἴδασι περὶ ὧν λέγουσιν, ἀλλ' ὅτι μὴ τρανοῦντες τὴν φύσιν τῶν λεγομένων, μηδὲ "νοοῦντες" αὐτῶν τὸ βούλημα "διαβεβαιοῦνται" περὶ ὧν οὐκ ἴσασι.

Of such a nature was the affection of Peter also, for not apprehending what was good with reference to the dispensation of Jesus and of those who appeared in the mountain,—Moses and Elijah,—he says, “It is good for us to be here,” etc., “not knowing what he said,” “for he wist not what to say,” for if “a wise man will understand the things from his own mouth, and carries prudence in his lips,” (Prov 16:23) he who is not so does not understand the things from his own mouth, nor comprehend the nature of the things spoken by him.

τοιοῦτόν τι ἐπεπόνθει καὶ <ὁ Πέτρος·> μὴ καταλαβὼν γὰρ τί τὸ <καλὸν> περὶ τῆς κατὰ τὸν Ἰησοῦν οἰκονομίας καὶ τῶν ὀφθέντων ἐν τῷ ὄρει Μωσέως καὶ Ἠλίου, λέγει τὸ <καλόν ἐστιν ἡμᾶς ὧδε εἶναι> καὶ τὰ ἑξῆς, "μὴ εἰδὼς ὃ λέγει"· "οὐ γὰρ ᾔδει τί ἐλάλει". καὶ γὰρ εἴπερ σοφὸς "νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος, ἐπὶ δὲ χείλεσι φορεῖ τὴν    ἐπιγνωμοσύνην", ὁ μὴ οὕτως ἔχων οὐ νοεῖ "τὰ ἀπὸ τοῦ ἰδίου στόματος" οὐδὲ συνίησι τῆς φύσεως τῶν ὑπ' αὐτοῦ λεγομένων.

The Meaning of the “Bright Cloud.”

42. Next to these come the words, “While He was yet speaking, behold, also, a bright cloud overshadowed them, ” (Matt, 17:5) etc. Now, I think that God, wishing to dissuade Peter from making three tabernacles, under which so far as it depended on his choice he was going to dwell, shows a tabernacle better, so to speak, and much more excellent, the cloud. For since it is the function of a tabernacle to overshadow him who is in it, and to shelter him, and the bright cloud overshadowed them, God made, as it were, a diviner tabernacle, inasmuch as it was bright, that it might be to them a pattern of the coming divine rest; for a bright cloud overshadows the just, who are at once protected and illuminated and shone upon by it.

12.42   Ἑξῆς τούτοις ἐστὶ τὸ   <ἔτι λαλοῦντος αὐτοῦ,> καὶ <ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτοὺς> καὶ τὰ ἑξῆς. οἶμαι δὲ ὅτι τὸν Πέτρον ὁ θεὸς ἀποτρέπων τοῦ ποιῆσαι <τρεῖς σκηνὰς> ὑφ' ἃς ἔμελλον ὅσον ἐπὶ τῷ βουλήματι <αὐτοῦ> σκηνοῦν, δείκνυσι <μίαν καὶ> κρείττονα žἵν' οὕτως ὀνομάσωŸ καὶ πολλῷ διαφέρουσαν σκηνὴν τὴν νεφέλην. εἰ γὰρ ἔργον ἐστὶ σκηνῆς τὸ ἐπισκιάσαι τὸν ἐν αὐτῇ καὶ σκεπάσαι, ἡ δὲ <φωτεινὴ νεφέλη ἐπεσκίασεν αὐτούς,> οἱονεὶ σκηνὴν θειοτέραν ἅτε καὶ φωτεινὴν τυγχάνουσαν πεποίηκεν αὐτοῖς εἰς παράδειγμα μελλούσης ἀναπαύσεως ὁ θεός· <φωτεινὴ> γὰρ <νεφέλη> ἐπισκιάζει τοὺς δικαίους σκεπαζομένους ἅμα καὶ φωτιζομένους καὶ ἐλλαμπομένους ὑπ' αὐτῆς.

But what might the bright cloud, which overshadows the just, be? Is it, perhaps, the fatherly power, from which comes the voice of the Father bearing testimony to the Son as beloved and well-pleasing, and exhorting those who were under its shadow to hear Him and no other one? But as He speaks of old, so also always does He speak through what He wills. And perhaps, too, the Holy Spirit is the bright cloud which overshadows the just, and prophesies of the things of God, who works in it, and says, “This is My beloved Son in whom I am well-pleased; ”but I would venture also to say that our Saviour is a bright cloud. When, therefore, Peter said, “Let us make here three tabernacles,” (Matt, 17:5) … one from the Father Himself, and from the Son, and one from the Holy Spirit.

τίς δ' ἂν εἴη ἡ <φωτεινὴ νεφέλη> ἐπισκιάζουσα τοὺς δικαίους ἢ τάχα μὲν πατρικὴ δύναμις, ἀφ' ἧς ἔρχεται ἡ τοῦ πατρὸς <φωνή,> μαρτυροῦσα τῷ υἱῷ ὡς ἀγαπητῷ καὶ εὐδοκητῷ καὶ    προτρέπουσα τοὺς σκιαζομένους ὑπ' αὐτῆς τούτου καὶ μὴ ἄλλου τινὸς ἀκούειν; λέγει δ' οὗτος, ὡς πάλαι οὕτως καὶ ἀεί, δι' ὧν βούλεται. τάχα δὲ καὶ τὸ ἅγιον πνεῦμα ἡ <φωτεινή> ἐστι <νεφέλη,> ἐπισκιάζουσα τοὺς δικαίους καὶ προφητεύουσα, [τὰ] τοῦ θεοῦ ἐνεργοῦντος ἐν αὐτῇ καὶ λέγοντος· <οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ ηὐδόκησα.> τολμήσας δ' ἂν εἴποιμι καὶ τὸν σωτῆρα ἡμῶν εἶναι φωτεινὴν νεφέλην.  Πέτρος μὲν οὖν λέγων· <ποιήσωμεν ὧδε τρεῖς σκηνάς,> ἀφ' ἑαυτοῦ μίαν καὶ ἀπὸ τοῦ υἱοῦ μίαν καὶ ἀπὸ τοῦ ἁγίου πνεύματος μίαν ��‚:

For a bright cloud of the Father, Son and Holy Spirit overshadows the genuine disciples of Jesus; or a cloud overshadows the Gospel and the law and the prophets, which is bright to him who is able to see the light of it in the Gospel, and the law, and the prophets. But perhaps the voice from the cloud says to Moses and Elijah, “This is My beloved Son in whom I am well-pleased, hear Him,” as they were desirous to see the Son of man, and to hear Him, and to behold Him as He was in glory. And perhaps it teaches the disciples that He who was, in a literal sense, the Son of God, and His beloved in whom He was well-pleased, whom it behoved them especially to hear, was He who was then beheld, and transfigured, and whose face shone as the sun, and who was clothed with garments white as the light.

<fwteinh\> ga\r patro/j, ui(ou= kai\ a(gíου πνεύματος <νεφέλη> ἐπισκιάζει <ἀεὶ> τοὺς Ἰησοῦ γνησίους μαθητάς· ἢ τὸ εὐαγγέλιον καὶ τὸν νόμον καὶ τοὺς προφήτας <νεφέλη> ἐπισκιάζει <φωτεινὴ> τῷ δυναμένῳ ἐνορᾶν τῷ φωτὶ αὐτῆς κατὰ τὸ εὐαγγέλιον καὶ τὸν νόμον καὶ τοὺς προφήτας. ἡ δὲ <ἐκ τῆς νεφέλης φωνὴ> τάχα μὲν Μωσεῖ καὶ Ἠλίᾳ λέγει· <οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ ηὐδόκησα· ἀκούετε αὐτοῦ,> ἐπιθυμοῦσιν ἰδεῖν τὸν υἱὸν τοῦ θεοῦ καὶ ἀκοῦσαι αὐτοῦ    καὶ θεωρῆσαι αὐτὸν καθὼς ἦν "ἐν δόξῃ". τάχα δὲ τοὺς μαθητὰς διδάσκει, ὅτι ὁ κυρίως <υἱὸς> τοῦ θεοῦ καὶ <ἀγαπητὸς> αὐτοῦ, ἐν ᾧ ηὐδόκησεν, οὗ μάλιστα ἀκούειν δεῖ, ὁ τότε θεωρούμενος ἦν καὶ μεταμορφωθεὶς καὶ λάμψας τῷ προσώπῳ <ὡς ὁ ἥλιος> καὶ ἐνδεδυμένος τὰ <ὡς φῶς λευκὰ ἱμάτια.>

Relation of Moses and Elijah to Jesus. The Injunction of Silence.

43. But after these things it is written that, when they heard the voice from the cloud bearing testimony to the Son, the three Apostles, not being able to bear the glory of the voice and power resting upon it, “fell on their face,” (Matt 17:6) and besought God; for they were sore afraid at the supernatural sight, and the things which were spoken from the sight. But consider if you can also say this with reference to the details in the passage, that the disciples, having understood that the Son of God had been holding conference with Moses, and that it was He who said, “A man shall not see My face and live,” (Exod 30:20) and taking further the testimony of God about Him, as not being able to endure the radiance of the Word, humbled themselves under the mighty hand of God; (1 Pet 5:6)

12.43   Μετὰ δὲ ταῦτα γέγραπται, ὅτι <ἀκούσαντες> τῆς φωνῆς <ἐκ> τῆς νεφέλης τῆς μαρτυρούσης τῷ υἱῷ οἱ τρεῖς ἀπόστολοι, μὴ φέροντες τὴν τῆς φωνῆς δόξαν καὶ τὴν ἐπ' αὐτῆς δύναμιν, ἱκέτευσαν πεσόντες <ἐπὶ πρόσωπον> τὸν θεόν· <σφόδρα> γὰρ <ἐφοβήθησαν> τὸ παράδοξον τοῦ θεάματος καὶ τῶν ἀπὸ τοῦ θεάματος λελεγμένων. πρόσχες δέ, εἰ δύνασαι καὶ ταῦτα εἰπεῖν περὶ τῶν κατὰ τὸν τόπον ὅτι, νοήσαντες οἱ μαθηταὶ τὸν υἱὸν τοῦ θεοῦ κεχρηματικέναι Μωσεῖ καὶ αὐτὸν εἶναι τὸν εἰρηκότα· "οὐ γὰρ ὄψεται ἄνθρωπος τὸ πρόσωπόν μου καὶ ζήσεται", καὶ <ἰδόντες γενόμενον <τὸ πρόσωπον> τοῦ υἱοῦ τοῦ θεοῦ <ὡς ὁ ἥλιος> καὶ> τὴν περὶ αὐτοῦ μαρτυρίαν τοῦ θεοῦ προσλαβόντες, ὡς μὴ φέροντες τὰς τοῦ λόγου αὐγὰς ἐταπεινώθησαν "ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ".

but, after the touch of the Word, lifting up their eyes they saw Jesus only and no other. (1 Pet 5:6) Moses, the law, and Elijah, the prophet, became one only with the Gospel of Jesus; and not, as they were formerly three, did they so abide, but the three became one, But consider these things with me in relation to mystical matters; for in regard to the bare meaning of the letter, Moses and Elijah, having appeared in glory and talked with Jesus, went away to the place from which they had come, perhaps to communicate the words which Jesus spake with them, to those who were to be benefited by Him, almost immediately, namely, at the time of the passion, when many bodies of the saints that had fallen asleep, their tombs being opened, were to go to the city which is truly holy—not the Jerusalem which Jesus wept over—and there appear unto many. (Matt 27:52, 53) But after the dispensation in the mountain, when the disciples were coming down from the mountain in order that, when they had come to the multitude, they might serve the Son of God concerning the salvation of the people, Jesus commanded the disciples saying, “Tell the vision to no man until the Son of man rise from the dead.” (Matt 17:9)

ἀλλὰ μετὰ τὴν ἁφὴν τοῦ λόγου <τοὺς ὀφθαλμοὺς ἐπάραντες εἶδον Ἰησοῦν μόνον,> καὶ <οὐδένα> ἄλλον. ἓν γὰρ μόνον γέγονε  Μωσῆς ὁ νόμος καὶ Ἠλίας ἡ προφητεία Ἰησοῦ τῷ εὐαγγελίῳ, καὶ οὐχ ὥσπερ ἦσαν πρότερον τρεῖς, οὕτω μεμενήκασιν, ἀλλὰ γεγόνασιν οἱ τρεῖς εἰς τὸ ἕν. ταῦτα δέ μοι νόει ὡς πρὸς τὰ μυστικὰ πράγματα. πρὸς γὰρ τὸ ψιλὸν τοῦ γράμματος βούλημα <Μωσῆς καὶ Ἠλίας> "ὀφθέντες ἐν δόξῃ" καὶ <συλλαλήσαντες> τῷ Ἰησοῦ ἀπεληλύθασιν, ὅθεν ἐληλύθεισαν, τάχα τῶν λόγων μεταδώσοντες, ὧν ἐλάλησε μετ' αὐτῶν ὁ Ἰησοῦς, τοῖς ὅσον οὐδέπω <εὐεργετηθεῖσιν ὑπ' αὐτοῦ>, εὐεργετη-   θησομένοις ὑπ' αὐτοῦ κατὰ τὸν καιρὸν τοῦ πάθους, ὅτε ἔμελλε "πολλὰ σώματα τῶν κεκοιμημένων ἁγίων", ἀνοιχθέντων αὐτῶν τῶν μνημείων, ἀπιέναι "εἰς τὴν" ἀληθῶς "ἁγίαν πόλιν", τὴν μὴ κλαιομένην ὑπὸ τοῦ Ἰησοῦ Ἱερουσαλήμ, καὶ ἐκεῖ ἐμφανίζεσθαι "πολλοῖς".  Μετὰ δὲ τὴν ἐν τῷ ὄρει οἰκονομίαν <καταβαινόντων ἐκ τοῦ ὄρους> τῶν μαθητῶν, ἵνα ἐλθόντες "πρὸς τὸν ὄχλον" ὑπηρετήσωσι τῷ υἱῷ τοῦ θεοῦ περὶ τῆς ἐκείνων σωτηρίας, <ἐνετείλατο ὁ Ἰησοῦς> τοῖς μαθηταῖς <λέγων· μηδενὶ εἴπητε τὸ ὅραμα ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ.>

But that saying, “Tell the vision to no man,” is like that which was investigated in the passage above, when “He enjoined the disciples to tell no man that He was the Christ.” (Matt 16:20) Wherefore the things that were said at that passage may be useful to us also for the passage before us; since Jesus wishes also, in accordance with these, that the things of His glory should not be spoken of, before His glory after the passion; for those who heard, and in particular the multitudes, would have been injured when they saw Him crucified, who had been so glorified. Wherefore since His being glorified in the resurrection was akin to His transfiguration, and to the vision of His face as the sun, on this account He wishes that these things should then be spoken of by the Apostles, when He rose from the dead.

τὸ δὲ <μηδενὶ εἴπητε τὸ ὅραμα> παραπλήσιον τῷ ἐν τοῖς ἀνωτέρω ἐξετασθέντι, ὅτε "διεστείλατο τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν, ὅτι    αὐτός ἐστιν ὁ Χριστός". διὸ τὰ εἰς ἐκεῖνον εἰρημένα τὸν τόπον δύναται ἡμῖν εἶναι χρήσιμα καὶ πρὸς τὸ προκείμενον, ἐπεὶ καὶ κατὰ ταῦτα βούλεται ὁ Ἰησοῦς μὴ λεχθῆναι τὰ τῆς δόξης αὐτοῦ πρὸ τῆς μετὰ τὸ πάθος δόξης αὐτοῦ· ἐβλάβησαν γὰρ ἂν οἱ ἀκούοντες, καὶ μάλιστα ὄχλοι, τὸν οὕτω δεδοξασμένον ὁρῶντες σταυρούμενον. διόπερ ἐπεὶ συγγενὲς ἦν τῇ μεταμορφώσει αὐτοῦ καὶ τῷ ὀφθέντι αὐτοῦ προσώπῳ <ὡς ὁ ἥλιος> τὸ δοξασθῆναι αὐτὸν τῇ ἀναστάσει, διὰ τοῦτο βούλεται τότε ταῦτα ὑπὸ τῶν ἀποστόλων λαληθῆναι, ἡνίκα <ἐκ νεκρῶν ἀναστῇ.>