I want to compare this passage in Mark to another passage in Matthew, taking the opportunity to launch a long Petrine detour having to do with this famous Matthean passage before returning to Mark:
Mark 3.13-19: 13 And He goes up on the mountain and summons those whom He Himself wanted, and they came to Him. 14 And He appointed twelve, so that they would be with Him and that He could send them out to preach, 15 and to have authority to cast out the demons. 16 And to Simon he gave the name Peter, 17 and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, "Sons of Thunder"); 18 and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot; 19 and Judas Iscariot, who betrayed Him.
Matthew 16.13-23; 17.1-8: 13 Now when Jesus came into the district of Caesarea Philippi [at the foot of Mount Hermon], He was asking His disciples, "Who do people say that the Son of Man is?" 14 And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets." 15 He says to them, "But who do you say that I am?" 16 Simon Peter answered, "You are the Christ, the Son of the living God." 17 And Jesus said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. 18 I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. 19 I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven." 20 Then He warned the disciples that they should tell no one that He was the Christ. 21 From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. 22 Peter took Him aside and began to rebuke Him, saying, "God forbid it, Lord! This shall never happen to You." 23 But He turned and said to Peter, "Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's." .... 17.1 Six days later Jesus takes with Him Peter and James and John his brother, and leads them up on a high mountain by themselves. 2 And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Peter said to Jesus, "Lord, it is good for us to be here; if You wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah." 5 While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, "This is My beloved Son, with whom I am well-pleased; listen to Him!" 6 When the disciples heard this, they fell face down to the ground and were terrified. 7 And Jesus came to them and touched them and said, "Get up, and do not be afraid." 8 And lifting up their eyes, they saw no one except Jesus Himself alone.
Matthew 16.13-23; 17.1-8: 13 Now when Jesus came into the district of Caesarea Philippi [at the foot of Mount Hermon], He was asking His disciples, "Who do people say that the Son of Man is?" 14 And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets." 15 He says to them, "But who do you say that I am?" 16 Simon Peter answered, "You are the Christ, the Son of the living God." 17 And Jesus said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. 18 I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. 19 I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven." 20 Then He warned the disciples that they should tell no one that He was the Christ. 21 From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. 22 Peter took Him aside and began to rebuke Him, saying, "God forbid it, Lord! This shall never happen to You." 23 But He turned and said to Peter, "Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's." .... 17.1 Six days later Jesus takes with Him Peter and James and John his brother, and leads them up on a high mountain by themselves. 2 And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Peter said to Jesus, "Lord, it is good for us to be here; if You wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah." 5 While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, "This is My beloved Son, with whom I am well-pleased; listen to Him!" 6 When the disciples heard this, they fell face down to the ground and were terrified. 7 And Jesus came to them and touched them and said, "Get up, and do not be afraid." 8 And lifting up their eyes, they saw no one except Jesus Himself alone.
Jesus' words to Peter in Matthew 16.17-19 have a beautiful structure:
A 17 Blessed are you, Simon Barjona,
B because flesh and blood did not reveal this to you,
C but My Father who is in heaven.
A 18 I also say to you that you are Peter,
B and upon this rock I will build My church;
C and the gates of Hades will not overpower it.
A 19 I will give you the keys of the kingdom of heaven;
B and whatever you bind on earth shall have been bound in heaven,
C and whatever you loose on earth shall have been loosed in heaven.
B because flesh and blood did not reveal this to you,
C but My Father who is in heaven.
A 18 I also say to you that you are Peter,
B and upon this rock I will build My church;
C and the gates of Hades will not overpower it.
A 19 I will give you the keys of the kingdom of heaven;
B and whatever you bind on earth shall have been bound in heaven,
C and whatever you loose on earth shall have been loosed in heaven.
In Mark, Jesus gives Simon the name Peter on a mountain. In Matthew, Jesus seems to give the name Peter to Simon at the foot of a mountain, and then six days later takes him and two others up the (same?) mountain (possibly Hermon) for a special experience.
In Mark, this is the first mention of the name Peter for Simon. In Matthew, it certainly is not; Matthew calls him Simon Peter several times before this; and yet this incident looks like a naming story, just like what we find in the Hebrew scripture, pun and all (Peter = "rock" or "Rocky"). So we may be dealing with a Matthean source for this naming story, and not with Matthew (or the final editor) himself.
Thus the naming of Peter seems to be associated with a mountaintop experience in both gospels, albeit in different ways. This association of Peter with a mountaintop occurs elsewhere in the Petrine literature, as well:
Apocalypse of Peter 4-19: 4 And the Lord added and said: "Let us go unto the mountain [and] pray." 5 And going with him, we the twelve disciples besought him that he would show us one of our righteous brethren that had departed out of the world, that we might see what manner of men they are in their form, and take courage, and encourage also the men that should hear us. 6 And as we prayed, suddenly there appeared two men standing before the Lord upon whom we were not able to look. 7 For there issued from their countenance a ray as of the sun, and their raiment was shining so as the eye of man never saw the like: for no mouth is able to declare nor heart to conceive the glory wherewith they were clad and the beauty of their countenance. 8 Whom when we saw we were astonished, for their bodies were whiter than any snow and redder than any rose. 9 And the redness of them was mingled with the whiteness, and, in a word, I am not able to declare their beauty. 10 For their hair was curling and flourishing, and fell comely about their countenance and their shoulders like a garland woven of nard and various flowers, or like a rainbow in the air: such was their comeliness. 11 We, then, seeing the beauty of them were astonished at them, for they appeared suddenly.
2 Peter 1.16-18: 16 For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17 For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My beloved Son with whom I am well-pleased" — 18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain.
2 Peter 1.16-18: 16 For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17 For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My beloved Son with whom I am well-pleased" — 18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain.
Because Caesarea Philippi is located right at the base of Mount Hermon, it seems quite possible that the Transfiguration is imagined to have occurred on that mountain, as well. Some strands of the later tradition specified Mount Tabor instead, but it is a long way from Tabor to Caesarea Philippi, and I have read that Tabor had a fortress on it during the relevant period. (I have not checked into that datum, however.)
Time for our detour, but I promise I will return to Peter on the mountain soon.
The Petrine literature seems to show a special affinity for Enoch. In one of his many articles, "An Unobserved Quotation From the Book of Enoch," J. Rendel Harris points to the following passages, for example:
1 Enoch 1.2: And he took up his parable and said, "Enoch a righteous man [ἄνθρωπος δίκαιός], whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is for to come [καὶ οὐκ εἰς τὴν νῦν γενεὰν διενοούμην, ἀλλὰ ἐπὶ πόρρω οὖσαν ἐγὼ λαλῶ]."
1 Peter 1.10-12: 10 As to this salvation, the prophets who prophesied of the grace that would come to you made careful search and inquiry, 11 seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. 12 It was revealed to them that they were serving not themselves but you in these things [οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά] which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven, things into which angels long to look. 13 Therefore, gird your minds [τῆς διανοίας ὑμῶν] for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ.
1 Peter 1.10-12: 10 As to this salvation, the prophets who prophesied of the grace that would come to you made careful search and inquiry, 11 seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. 12 It was revealed to them that they were serving not themselves but you in these things [οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά] which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven, things into which angels long to look. 13 Therefore, gird your minds [τῆς διανοίας ὑμῶν] for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ.
The theme of a prophet (like Enoch) prophesying not for his own time but for a future generation shines through in both passages. From 1 Enoch 1.2 Harris goes so far as to conjecturally emend διηκόνουν to διενοοῦντο in 1 Peter 1.12, with the related word διανοία in 1 Peter 1.13 as partial evidence. He also suggests that the "kings" (Hebrew מֶלֶךְ, "king") of Luke 10.23-24 may be a mistake for "angels" (Hebrew מַלְאָךְ, "messenger"). The original saying would have angels/messengers, righteous men, and prophets longing to see what the disciples see; Luke retains angels/kings and prophets, while Matthew 13.16-17 retains righteous men and prophets. This trilogy of angel/messenger, righteous man, and prophet would not only describe Enoch himself in his apocalyptic literature but also wrap up this whole theme of the present generation being the one prophesied so long ago. 1 Corinthians 11.10 bears the imprint of a similar idea.
However all that may be, there is certainly an Enochian flavor to that part of 1 Peter. Another overlap between Enoch and Peter involves the following:
1 Enoch 12.1-13.1a: 1 Before these things Enoch was hidden, and no one of the children of men knew where he was hidden, and where he abode, and what had become of him. 2 And his activities had to do with the Watchers, and his days were with the holy ones. 3 "And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers 4 called me and said to me: 'Enoch, thou scribe of righteousness, go and say [πορεύου καὶ εἶπε] to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves wives: "Ye have wrought great destruction on the earth: 5 And ye shall have no peace nor forgiveness of sin: and inasmuch as they delight themselves in their children, 6 the murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain."'" 13.1a And Enoch went and said....
1 Enoch 15.1-2: 1 "And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous man and scribe of righteousness: approach hither and hear my voice. 2 And go, say to the Watchers of heaven, who have sent thee to intercede for them: "You should intercede for men, and not men for you.'"
1 Enoch 21.8-10: 8 "Then I said: 'How fearful is the place and how terrible to look upon!' 9 Then Uriel answered me, one of the holy angels who was with me, and said unto me: 'Enoch, why hast thou such fear and affright' And I answered: 'Because of this fearful place, and because of the spectacle of the pain.' 10 And he said unto me: 'This place is the prison of the angels, and here they will be imprisoned for ever [οὗτος ὁ τόπος δεσμωτήριον ἀγγέλων· ὧδε συνσχεθήσονται μέχρι αἰῶνος εἰς τὸν αἰῶνα].'"
Peter 10.38-42: 38 And so those soldiers, having seen, awakened the centurion and the elders (for they too were present, safeguarding). 39 And while they were relating what they had seen, again they see three males who have come out from the sepulcher, with the two supporting the other one, and a cross following them, 40 and the head of the two reaching unto heaven, but that of the one being led out by a hand by them going beyond the heavens. 41 And they were hearing a voice from the heavens saying, "Have you preached [ἐκήρυξας] to those who have fallen asleep?" 42 And an obeisance was heard from the cross, "Yes."
1 Peter 3.18-20: 18 For Christ also died for sins once for all, the just for the unjust, in order that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; 19 in which also He went and preached [ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν] to the spirits in prison [τοῖς ἐν φυλακῇ πνεύμασιν], 20 who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water.
2 Peter 2.4-11: 4 For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment; 5 and did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly; 6 and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example to those who would live ungodly lives thereafter; 7 and if He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men 8 (for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day by their lawless deeds), 9 then the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment, 10 and especially those who indulge the flesh in its corrupt desires and despise lordship. Daring, self-willed, they do not tremble when they revile angelic majesties, 11 whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord.
1 Enoch 15.1-2: 1 "And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous man and scribe of righteousness: approach hither and hear my voice. 2 And go, say to the Watchers of heaven, who have sent thee to intercede for them: "You should intercede for men, and not men for you.'"
1 Enoch 21.8-10: 8 "Then I said: 'How fearful is the place and how terrible to look upon!' 9 Then Uriel answered me, one of the holy angels who was with me, and said unto me: 'Enoch, why hast thou such fear and affright' And I answered: 'Because of this fearful place, and because of the spectacle of the pain.' 10 And he said unto me: 'This place is the prison of the angels, and here they will be imprisoned for ever [οὗτος ὁ τόπος δεσμωτήριον ἀγγέλων· ὧδε συνσχεθήσονται μέχρι αἰῶνος εἰς τὸν αἰῶνα].'"
Peter 10.38-42: 38 And so those soldiers, having seen, awakened the centurion and the elders (for they too were present, safeguarding). 39 And while they were relating what they had seen, again they see three males who have come out from the sepulcher, with the two supporting the other one, and a cross following them, 40 and the head of the two reaching unto heaven, but that of the one being led out by a hand by them going beyond the heavens. 41 And they were hearing a voice from the heavens saying, "Have you preached [ἐκήρυξας] to those who have fallen asleep?" 42 And an obeisance was heard from the cross, "Yes."
1 Peter 3.18-20: 18 For Christ also died for sins once for all, the just for the unjust, in order that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; 19 in which also He went and preached [ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν] to the spirits in prison [τοῖς ἐν φυλακῇ πνεύμασιν], 20 who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water.
2 Peter 2.4-11: 4 For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment; 5 and did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly; 6 and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example to those who would live ungodly lives thereafter; 7 and if He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men 8 (for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day by their lawless deeds), 9 then the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment, 10 and especially those who indulge the flesh in its corrupt desires and despise lordship. Daring, self-willed, they do not tremble when they revile angelic majesties, 11 whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord.
The entire saga of Jesus preaching to the spirits in prison has long been thought to hail from 1 Enoch.
The next one is not as clear, and may derive as much from Ezekiel as from Enoch, if not more:
1 Enoch 1.7: 7 "And the earth shall be wholly rent in sunder, and all that is upon the earth shall perish, and there shall be a judgment upon all [καὶ κρίσις ἔσται κατὰ πάντων]."
Ezekiel 9.6: 6 "Utterly slay old men, young men, maidens, little children, and women, but do not touch any man on whom is the mark; and you shall start from My sanctuary [καὶ ἀπὸ τῶν ἁγίων μου ἄρξασθε]." So they started with the elders who were before the temple.
1 Peter 4.17: 17 For it is time for judgment to begin with the household of God [ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ θεοῦ]; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God?
Ezekiel 9.6: 6 "Utterly slay old men, young men, maidens, little children, and women, but do not touch any man on whom is the mark; and you shall start from My sanctuary [καὶ ἀπὸ τῶν ἁγίων μου ἄρξασθε]." So they started with the elders who were before the temple.
1 Peter 4.17: 17 For it is time for judgment to begin with the household of God [ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ θεοῦ]; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God?
Finally, the Akhmîm Fragment contains, of all things, the Gospel of Peter, the Apocalypse of Peter, and 1 Enoch 1-32. There must be something to this connection between Peter and Enoch.
Now, George W. E. Nickelsburg takes this correspondence even further in "Enoch, Levi, and Peter: Recipients of Revelation in Upper Galilee" (JBL 100.4). He argues that parts of the Testament of Levi have been fashioned after the Enoch literature.
For example:
Testament of Levi 4.2: 2 Therefore the Most High hath heard thy prayer, to separate thee from iniquity, and that thou shouldst become to Him a son and a servant, and a minister of His presence.
Wisdom of Solomon 4.7-15: 7 But the righteous man, though he die early, will be at rest. 8 For old age is not honored for length of time, nor measured by number of years; 9 but understanding is gray hair for men, and a blameless life is ripe old age. 10 There was one [Enoch] who pleased God and was loved by him, and while living among sinners he was taken up. 11 He was caught up lest evil change his understanding or guile deceive his soul. 12 For the fascination of wickedness obscures what is good, and roving desire perverts the innocent mind. 13 Being perfected in a short time, he fulfilled long years; 14 for his soul was pleasing to the Lord, therefore he took him quickly from the midst of wickedness. 15 Yet the peoples saw and did not understand, nor take such a thing to heart, that God's grace and mercy are with his elect, and he watches over his holy ones.
Isaiah 57.1-2: 1 The righteous man perishes, and no man takes it to heart; and devout men are taken away, while no one understands. For the righteous man is taken away from evil; 2 he enters into peace; they rest in their beds, each one who walked in his upright way.
Genesis 5.21-24: 21 And Enoch lived sixty-five years, and became the father of Methuselah. 22 Then Enoch walked with God three hundred years after he became the father of Methuselah, and he had other sons and daughters. 23 So all the days of Enoch were three hundred and sixty-five years. 24 And Enoch walked with God; and he was not, for God took him.
Wisdom of Solomon 4.7-15: 7 But the righteous man, though he die early, will be at rest. 8 For old age is not honored for length of time, nor measured by number of years; 9 but understanding is gray hair for men, and a blameless life is ripe old age. 10 There was one [Enoch] who pleased God and was loved by him, and while living among sinners he was taken up. 11 He was caught up lest evil change his understanding or guile deceive his soul. 12 For the fascination of wickedness obscures what is good, and roving desire perverts the innocent mind. 13 Being perfected in a short time, he fulfilled long years; 14 for his soul was pleasing to the Lord, therefore he took him quickly from the midst of wickedness. 15 Yet the peoples saw and did not understand, nor take such a thing to heart, that God's grace and mercy are with his elect, and he watches over his holy ones.
Isaiah 57.1-2: 1 The righteous man perishes, and no man takes it to heart; and devout men are taken away, while no one understands. For the righteous man is taken away from evil; 2 he enters into peace; they rest in their beds, each one who walked in his upright way.
Genesis 5.21-24: 21 And Enoch lived sixty-five years, and became the father of Methuselah. 22 Then Enoch walked with God three hundred years after he became the father of Methuselah, and he had other sons and daughters. 23 So all the days of Enoch were three hundred and sixty-five years. 24 And Enoch walked with God; and he was not, for God took him.
There is another, even stronger correspondence, which I will postpone a bit, but for now let us run with the idea that the Testament of Levi and the Enochian literature overlap a bit here. What happens when we compare the Testament of Levi to the relevant passages in Matthew?
First, Satan plays a role:
Testament of Levi 2.3, Mount Athos codex 39 (#3108), Additions 10: 10 Καὶ μὴ κατισχυσάτω με πᾶς σατανᾶς ["Satan"] πλανῆσαί με ἀπὸ τῆς ὁδοῦ σου. / And let not any adversary/"satan" have strength over me to make me wander away from your way.
4Q213a (Aramaic Testament of Levi), lines 17-18: 17 [... and] may no adversary [שטן, "Satan"] rule over me 18 [to lead me astray from your path....]
Matthew 16.23: 23 But He turned and said to Peter, "Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's."
4Q213a (Aramaic Testament of Levi), lines 17-18: 17 [... and] may no adversary [שטן, "Satan"] rule over me 18 [to lead me astray from your path....]
Matthew 16.23: 23 But He turned and said to Peter, "Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's."
Second, the hero is given a gift:
Testament of Levi 5.1-3a: 1 And thereupon the angel opened to me the gates of heaven, and I saw the holy temple, and upon a throne of glory the Most High. 2 And He said to me: Levi, I have given thee the blessings of the priesthood until I come and sojourn in the midst of Israel. 3a Then the angel brought me down to the earth, and gave me a shield and a sword....
Matthew 16.19: 19 "I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven."
Isaiah 22.22: 22 "Then I will set the key of the house of David on [Eliakim's] shoulder; when he opens no one will shut; when he shuts no one will open."
Matthew 16.19: 19 "I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven."
Isaiah 22.22: 22 "Then I will set the key of the house of David on [Eliakim's] shoulder; when he opens no one will shut; when he shuts no one will open."
Third, we find ourselves back at Mount Hermon! This is another correspondence, a very tight one, between Enoch and the Testament of Levi, as well, as promised above:
1 Enoch 6.6: 6 And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it.
1 Enoch 13.8: 8 And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell asleep.
Testament of Levi 2.5: 5 Then there fell upon me a sleep, and I beheld a high mountain: this is the mountain of Aspis in Abel-Maul.
Deuteronomy 3.9: 9 Οἱ Φοίνικες ἐπονομάζουσιν τὸ Αερμων Σανιωρ καὶ ὁ Αμορραῖος ἐπωνόμασεν αὐτὸ Σανιρ. / 9 Sidonians call Hermon Sirion, and the Amorites call it Senir.
Matthew 16.13a: 13a Now when Jesus came into the district of Caesarea Philippi [at the base of Mount Hermon]....
Michael E. Stone, "Aramaic Levi Document and Greek Testament of Levi," in Emanuel: Studies in the Hebrew Bible, the Septuagint, and the Dead Sea Scrolls in Honor of Emanuel Tov, page 433: The identification of Abel Mayin (ALD) with Abel-Meholah (TPL) also creates a considerable problem. The facts are the following. First, the name Abel-Meholah occurs nowhere at all in ALD while it is found in the biographical preliminary to the vision in TPL 2:3 and 2:5. Second, the known site Abel-Meholah is nowhere near a high mountain; it is in the center of the country. Third, the name Abel Mayin found in ALD is otherwise known only (in a Hebrew form) as a hapaxlegomenon in 2 Chr 16:4 where it corresponds to Abel-Beth-Maacah of 1 K 15:20. This identification would indeed put Abel Mayin in the North of the country and, doubtless, for this reason the secondary identification of the high mountain as Aspis is made in TPL 2:5. This happens for the following reason: the name Aspis results from a name midrash on the mountain name Sirion (also known as Si'on) read as Shirion "armor," and, in turn, Sirion / Si'on was identified with Mt. Hermon. Thus we have the following development: Aspis < Shirion < Sirion < Hermon. [ADL = Aramaic Levi Document; TPL = Twelve Patriarchs: Levi. Aspis = ἀσπίς = Greek word for shield; shirion = שִׁרְיוֹן = Hebrew word for body armor.]
1 Enoch 13.8: 8 And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell asleep.
Testament of Levi 2.5: 5 Then there fell upon me a sleep, and I beheld a high mountain: this is the mountain of Aspis in Abel-Maul.
Deuteronomy 3.9: 9 Οἱ Φοίνικες ἐπονομάζουσιν τὸ Αερμων Σανιωρ καὶ ὁ Αμορραῖος ἐπωνόμασεν αὐτὸ Σανιρ. / 9 Sidonians call Hermon Sirion, and the Amorites call it Senir.
Matthew 16.13a: 13a Now when Jesus came into the district of Caesarea Philippi [at the base of Mount Hermon]....
Michael E. Stone, "Aramaic Levi Document and Greek Testament of Levi," in Emanuel: Studies in the Hebrew Bible, the Septuagint, and the Dead Sea Scrolls in Honor of Emanuel Tov, page 433: The identification of Abel Mayin (ALD) with Abel-Meholah (TPL) also creates a considerable problem. The facts are the following. First, the name Abel-Meholah occurs nowhere at all in ALD while it is found in the biographical preliminary to the vision in TPL 2:3 and 2:5. Second, the known site Abel-Meholah is nowhere near a high mountain; it is in the center of the country. Third, the name Abel Mayin found in ALD is otherwise known only (in a Hebrew form) as a hapaxlegomenon in 2 Chr 16:4 where it corresponds to Abel-Beth-Maacah of 1 K 15:20. This identification would indeed put Abel Mayin in the North of the country and, doubtless, for this reason the secondary identification of the high mountain as Aspis is made in TPL 2:5. This happens for the following reason: the name Aspis results from a name midrash on the mountain name Sirion (also known as Si'on) read as Shirion "armor," and, in turn, Sirion / Si'on was identified with Mt. Hermon. Thus we have the following development: Aspis < Shirion < Sirion < Hermon. [ADL = Aramaic Levi Document; TPL = Twelve Patriarchs: Levi. Aspis = ἀσπίς = Greek word for shield; shirion = שִׁרְיוֹן = Hebrew word for body armor.]
You have to connect the dots a little bit, but (essentially) Mount Hermon = Mount Sirion ("armor") = Mount Aspis ("shield"), and this is the mountain at which Enoch saw his vision, at which Levi (by an accident of geographical confusion) saw his, and at which Peter received his special commissioning from Jesus. The legend of Peter seems to be based at least partly upon the legend of Enoch, as confirmed by the parallels in the Petrine literature to the Enochian literature.
But all of this makes me very suspicious that we are not getting the whole story in Mark 3.13-19, where Simon receives the name Peter on a mountain, in a passage fraught with textual variants and a huge syntactical anomaly.
In Matthew 16.18 the only naming or appointing is of Peter: "I also say to you [Simon] that you are Peter...." In Mark 3.17, if all we had were the naming of Simon as Peter, everything would be fine: καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι Πέτρον ("and to Simon he gave the name Peter"). A full stop here would be perfect. But that is not what happens: Mark now proceeds to list the rest of the Twelve in the same case (the accusative) as Peter, without regrouping the syntax. The effect is to make all eleven of the other names nicknames for Simon, just like Peter is! "And to Simon he gave the name Peter, and James, the son of Zebedee, and John the brother of James...." It is bizarre.
What I suggest, then, is that this mountaintop incident in Mark is yet another instance of the legend of Peter on the mountain, after the fashion of Enoch. Originally, Simon simply received his special name here; but later someone awkwardly added the list of apostles. Perhaps some other Petrine material has dropped out at this point or, more likely (?), been moved to the Transfiguration scene in Mark 9.2-8.
Ben.
PS 1: For the sake of completeness and comparison/contrast, here are the synoptic parallels to Matthew's version of the Transfiguration:
Mark 9.2-8: 2 Six days later, Jesus takes with Him Peter and James and John, and brings them up on a high mountain by themselves. And He was transfigured before them; 3 and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. 4 Elijah appeared to them along with Moses; and they were talking with Jesus. 5 Peter says to Jesus, "Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah." 6 For he did not know what to answer; for they became terrified. 7 Then a cloud formed, overshadowing them, and a voice came out of the cloud, "This is My beloved Son, listen to Him!" 8 All at once they looked around and saw no one with them anymore, except Jesus alone.
Luke 9.28-36: 28 Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray. 29 And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. 30 And behold, two men were talking with Him; and they were Moses and Elijah, 31 who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. 32 Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. 33 And as these were leaving Him, Peter said to Jesus, "Master, it is good for us to be here; let us make three tabernacles: one for You, and one for Moses, and one for Elijah" — not realizing what he was saying. 34 While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. 35 Then a voice came out of the cloud, saying, "This is My Son, My Chosen One; listen to Him!" 36 And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen.
Luke 9.28-36: 28 Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray. 29 And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. 30 And behold, two men were talking with Him; and they were Moses and Elijah, 31 who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. 32 Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. 33 And as these were leaving Him, Peter said to Jesus, "Master, it is good for us to be here; let us make three tabernacles: one for You, and one for Moses, and one for Elijah" — not realizing what he was saying. 34 While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. 35 Then a voice came out of the cloud, saying, "This is My Son, My Chosen One; listen to Him!" 36 And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen.
PS 2: It really is a pretty mountain; I can imagine having a vision there:
