I write this early next morning, having spent the bulk of the afternoon in the Krysuvik area. Unfortunately it rained off-again, on-again, and at one time started to sleet. Because of this I turned around and decided on the western approach to Blafjell. Reason: weather lifted and looked okay. About 10 kilometers along I encountered a spectacular rainbow whose base was relatively close. This was as good as it gets and was surprised to see it moving along the ground (to keep people from getting the pot of gold, of course). Then the road started to ascent into snowy mountains. When it started to sleet, I turned around, knowing that I’d have to ascend further and afraid of conditions ahead. This road, like many in Iceland, are unpaved though in fine condition. You have to be careful in either wet or dry conditions, however: the loose volcanic gravel makes for tricky braking.

2nd Sunday of Lent. Last week began the traditional Lenten season with Jesus in the wilderness followed by his transfiguration (Lk 9.28-36), a second step of preparation for what we happen the next few weeks. `Not knowing what he said` [vs. 33]. Words of Peter when he wanted to make three booths (skene, Greek for tent) for Jesus, Moses and Elijah. Such ignorance, in part because of the sudden transfiguration of Jesus, comes from Peter not having paid attention to the sentiment expressed in vs. 28, `Now about eight days after these sayings (logos).` Such logoi were expressed starting in vs. 23, the need for renunciation and the coming of Jesus in glory. Now on the mountain Peter has witnessed Jesus` glory but with forgetfulness of his logoi. Mention of eight days can suggest a certain fullness of time, the `first day of the week` [24.1] when Christ rose from the dead. And this rising is, with a play on words, pre-figured by the transfiguration. In the case at hand, Peter should have remembered Jesus` logoi but did not. I.e., the curative power of memory or anamnesis had no effect on him.

As for the transfiguration, there are two parts. First Jesus` countenance `was altered,` and those with him saw his glory. Next we have a cloud overshadowing them with the paradox of Peter and those with him entering it. I.e., they entered a cloud that was already over (the epi of episkiazo, overshadow) them.

In view of all this brightness, compare the first reading (Gn 15.5-12; 17-18) where God makes a covenant with Abraham (then called Abram). I.e., it begins with Abram being outdoors at night and asked by God to number the stars. Then this dialogue makes no distinction between night and day as it continues in vs. 7 which for all intensive purposes takes place during the daylight hours. However, the small but crucial word `then` [vs. 7] can indicate the shift from night to day. Later in vs. 12 we have the `sun going down.` So all this takes place with an apparent casual transition from night to day and back to night.

One further note: Compare Abram`s `deep sleep` with that of the disciples on the mount. Tardemah is the Hebrew term, the same used in Gen 2.21 when God created woman from the man`s rib. Upon awakening, the man recognized woman, a new being taken from his side, which stands in contrast to Peter`s ignorance of Jesus noted above.