Matthew 17:1

μεθʼ ἡμέρας ἒξ. This precise note of time looks like exact recollection of a strictly historical incident. Yet Holtzmann (H. C.) finds even in this a mythical element, based on Exodus 24:16 : the six days of Mt. and Mk. and the eight days of Lk., various expressions of the thought that between the confession of the one disciple and the experience of the three a sacred week intervened. Of these days we have no particulars, but on the principle that in preternatural experiences the subjective and the objective correspond, we may learn the psychological antecedents of the Transfiguration from the Transfiguration itself. The thoughts and talk of the company of Jesus were the prelude of the vision. A thing in itself intrinsically likely, for after such solemn communications as those at Caesarea Philippi it was not to be expected that matters would go on in the Jesus-circle as if nothing had happened. In those days Jesus sought to explain from the O.T. the δεῖ of Matthew 16:21, showing from Moses, Prophets, and Psalms (Luke 24:44) the large place occupied by suffering in the experience of the righteous. This would be quite as helpful to disciples summoned to bear the cross as any of the thoughts in Matthew 16:25-28. Πέτ., Ιάκ., Ιωάν.: Jesus takes with Him the three disciples found most capable to understand and sympathise. So in Gethsemane. Such differences exist in all disciple-circles, and they cannot be ignored by the teacher. ἀναφέρει, leadeth up; in this sense not usual; of sacrifice in James 2:21 and in Hebrews 7:27; Hebrews 13:15. ὄρος ὑψηλὸν : Tabor the traditional mountain, a tradition originating in fourth century with Cyril of Jerusalem and Jerome. Recent opinion favours Hermon. All depends on whether the six days were spent near Caesarea Philippi or in continuous journeying. Six days would take them far. “The Mount of Transfiguration does not concern geography” Holtz. (H. C).