Mark's redundant expression ὀπίσω ἀκολουθεῖν is corrected by each of the others, in a different way. The phrase καὶ τοῦ εὐαγγελίου in Mark's vs. 35 sounds like a later addition; it would hardly have been omitted by Matthew and Luke if it had stood in their source. Matthew makes Jesus say that "the son of man is about to come"; Mark and Luke say "when the son of man comes"; Matthew betrays his own attitude, or the attitude of his time, to the long-expected parousia. Mark's extremely awkward order of words, τινες ὧδε τῶν ἑστηκότων,[38] each of the other evangelists corrects in his own way. THE TRANSFIGURATION (Mk ix, 2-8; Mt xvii, 1-8; Lk ix, 28-36) Mark says "he was changed in form" (μεταμορφώθη), which Luke improves to "the appearance of his countenance was different" (τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον). Both Matthew and Luke change Mark's "Elias and Moses" to the chronological order. Luke adds that these spoke of the approaching entry of Jesus into Jerusalem, and adduces, as an excuse for the disciples' not understanding, or for Peter's apparently foolish remark, that they were heavy with sleep. Matthew and Luke change Mark's Aramaic ῥαββεί into Greek words, Luke using the ἐπιστάτα which is peculiar to him. THE DISCUSSION ABOUT ELIJAH (Mk ix, 9-13; Mt xvii, 9-13) Mark says Elias has come (in the person of John the Baptist), and they have done whatever they would with him, "as it was written of him." Matthew understands, rightly, that this last is a reference to the Old Testament, and not knowing where or what had there been written of the Baptist, omits it. Perhaps the statement is a later addition to Mark. THE HEALING OF THE EPILEPTIC BOY (Mk ix, 14-29; Mt xvii, 14-21; Lk ix, 37-43_a_) Mark says that when the crowd saw Jesus they were amazed. This might seem to be a parallel to the amazement of the Israelites on seeing Moses' countenance when he came down from the mount. But Matthew and Luke have omitted it. They also omit Jesus' direct address to the demon,[39] and Jesus' statement, "This kind cometh not out except with prayer." This may reflect the custom in ecclesiastical exorcisms, and may have been added by a later hand, or omitted by Matthew and Luke because as matter of fact Jesus had not prayed and therefore the saying did not fit the case. THE SECOND PREDICTION OF SUFFERINGS (Mk ix, 30-32; Mt xvii, 22-23; Lk ix, 43_b_-45)