Transfiguration of Jesus
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The Transfiguration of Jesus is an event described in the New Testament, where Jesus is transfigured and becomes radiant in glory upon a mountain.[1][2] The Synoptic Gospels (Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36) recount the occasion, and the Second Epistle of Peter also refers to it (2 Peter 1:16–18).
In the gospel accounts, Jesus and three of his apostles,
Many Christian traditions, including the
Significance
The transfiguration is one of the
In Christian teachings, the transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place of the temporal and the eternal, with Jesus as the connecting point, acting as the bridge between heaven and earth.
The very last of the writing prophets, Malachi, promised a return of Elijah to hold out hope for repentance before judgment (Mal. 4:5–6). ... Elijah himself would reappear in the Transfiguration. There he would appear alongside Moses as a representative of all the prophets who looked forward to the coming of the Messiah (Matt. 17:2–9; Mark 9:2–10; Luke 9:28–36). ... Christ's redemptive sacrifice was the purpose for which Elijah had ministered . ... And it was the goal about which Elijah spoke to Jesus in the Transfiguration.
New Testament accounts
In the
In the gospels, Jesus takes
Just as Elijah and Moses begin to depart from the scene, Peter begins to ask Jesus if the disciples should make three tents for him and the two prophets. This has been interpreted as Peter's attempt to keep the prophets there longer.[11] But before Peter can finish, a bright cloud appears, and a voice from the cloud states: "This is my beloved Son, with whom I am well pleased; listen to him" (Mark 9:7). The disciples then fall to the ground in fear, but Jesus approaches and touches them, telling them not to be afraid. When the disciples look up, they no longer see Elijah or Moses.[1]
When Jesus and the three apostles are walking down the mountain, Jesus tells them to not tell anyone "the things they had seen" until the "
In addition to the principal account given in the synoptic gospels; in 2 Peter 1:16–18, the Apostle Peter describes himself as an eyewitness "of his magnificence".
Elsewhere in the New Testament, Paul the Apostle's reference in 2 Corinthians 3:18 to the "transformation of believers" via "beholding as in a mirror the glory of the Lord" became the theological basis for considering the transfiguration as the catalyst for processes which lead the faithful to the knowledge of God.[13][14]
Although
Theology
Importance
Christian theology assigns a great deal of significance to the transfiguration, based on multiple elements of the narrative. In Christian teachings, the Transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place for the temporal and the eternal, with Jesus as the connecting point, acting as the bridge between heaven and earth.[9]
The transfiguration not only supports the identity of Jesus as the Son of God (as in his baptism), but the statement "listen to him", identifies him as the messenger and mouth-piece of God.[18] The significance of this identification is enhanced by the presence of Elijah and Moses, for it indicates to the apostles that Jesus is the voice of God "par excellence", and instead of Moses or Elijah, representing the Law and the prophets, he should be listened to, surpassing the laws of Moses by virtue of his divinity and filial relationship with God.[18] 2 Peter 1:16–18, echoes the same message: at the Transfiguration God assigns to Jesus a special "honor and glory" and it is the turning point at which God exalts Jesus above all other powers in creation, and positions him as ruler and judge.[19]
The transfiguration also echoes the teaching by Jesus (as in Matthew 22:32) that God is not "the God of the dead, but of the living". Although Moses had died and Elijah had been taken up to heaven centuries before (as in 2 Kings 2:11), they now live in the presence of the Son of God, implying that the same return to life applies to all who face death and have faith.[20]
Historical development
The theology of the transfiguration received the attention of the Church Fathers since the very early days. In the 2nd century, Saint Irenaeus was fascinated by the transfiguration and wrote: "the glory of God is a live human being and a truly human life is the vision of God".[21]
The
In the 7th century, Saint Maximus the Confessor said that the senses of the apostles were transfigured to enable them to perceive the true glory of Christ. In the same vein, building on 2 Corinthians 3:18, by the end of the 13th century the concept of "transfiguration of the believer" had stabilized and Saint Gregory Palamas considered "true knowledge of God" to be a transfiguration of man by the Spirit of God.[26] The spiritual transfiguration of the believer then continued to remain a theme for achieving a closer union with God.[14][27]
One of the generalizations of Christian belief has been that the
Transfiguration and resurrection
This was not only a view within the Eastern Church and in the West, most commentators in the
The concept of the transfiguration as a preview and an anticipation of the resurrection includes several theological components.[33] On one hand it cautions the disciples, and therefore the reader, that the glory of the transfiguration, and the message of Jesus, can only be understood in the context of his death and resurrection, and not simply on its own.[33][34]
When the transfiguration is considered an anticipation of the Resurrection, the presentation of a shining Jesus on the mount of transfiguration as the
Presence of prophets
The presence of the prophets next to Jesus and the perceptions of the disciples have been subject to theological debate.
More recently, biblical scholar Caleb Friedeman has argued that the appearance of Moses and Elijah together at the Transfiguration was because both of them had witnessed similar
The real presence of Moses and Elijah on the mount is rejected by those churches and individuals who believe in "
In LDS doctrine, Moses and Elijah ministered to Christ as "spirits of just men made perfect" (Doctrine and Covenants 129:1–3; see also Heb. 12:23).
Location of the mountain
None of the accounts identify the "high mountain" of the scene by name.
Since the 3rd century, some Christians have identified
William Hendriksen in his commentary on Matthew (1973) favours Mount Meron.[44]
France (1987) notes that Mount Hermon is closest to Caesarea Philippi, mentioned in the previous chapter of Matthew. Likewise, Meyboom (1861) identified "Djebel-Ejeik",[b] but this may be a confusion with Jabal el-Sheikh, the Arabic name for Mount Hermon.
Edward Greswell, however, writing in 1830, saw "no good reason for questioning the ancient ecclesiastical tradition, which supposes it to have been mount Tabor."[45]
An alternative explanation is to understand the Mount of Transfiguration as symbolic topography in the gospels. As Elizabeth Struthers Malbon notes, the mountain is figuratively the meeting place between God and humans.[46]
Feast and commemorations
Various Christian denominations celebrate the
The
In some
In the
Cultural echoes
Several church buildings
Gallery of images
Paintings
-
Giovanni Bellini, c. 1490
-
Pietro Perugino, c. 1500
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Cristofano Gherardi, 1555
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Carl Bloch, c. 1865
Icons
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Novgorod school, 15th century
-
Theophanes the Greek, 15th century
-
Icon in Yaroslavl, Russia, 1516
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Byzantine artwork, c. 1200
Churches and monasteries
-
Transfiguration of the Divine Savior of the World celebrated inSan Salvador Cathedral
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Monumento al Divino Salvador del Mundo is an iconic landmark that represents San Salvador city. It symbolizes the Transfiguration of Jesus standing on top of earth as the savior of the world
-
Bell tower of the Eastern Orthodox monastery on Mount Tabor
-
Basilica of the Transfiguration, Mount Tabor
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Basilica of the Transfiguration, Mount Tabor
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TheFranciscancemetery on Mount Tabor
See also
- Acts of John, a pseudepigraphal non-canonical text that has a similar transfiguration scene (Chapter 90)
- Chronology of Jesus
- College of the Transfiguration
- Life of Jesus in the New Testament
- Son of man came to serve
References
Notes
Citations
- ^ a b c d e f Lee 2004, pp. 21–33.
- ^ a b Lockyer 1988, p. 213.
- ^ "Mark 9:2 - The Transfiguration". Bible Hub.
- ^ Clowes 1817, p. 167.
- ^ Rutter 1803, p. 450.
- ^ Healy 2003, p. 100.
- ^ Moule 1982, p. 63.
- ^ Guroian 2010, p. 28.
- ^ a b Lee 2004, p. 2.
- ^ a b Harding & Nobbs 2010, pp. 281–282.
- ^ a b Lee 2004, pp. 72–76.
- ^ Hare 1996, p. 104.
- ^ Chafer 1993, p. 86.
- ^ a b Majerník, Ponessa & Manhardt 2005, p. 121.
- ^ a b c d Andreopoulos 2005, pp. 43–44.
- ^ a b c d Carson 1991, pp. 92–94.
- ^ Lee 2004, p. 103.
- ^ a b Andreopoulos 2005, pp. 47–49.
- ^ Evans 2005, pp. 319–320.
- ^ Poe 1996, p. 166.
- ^ Louth 2003, pp. 228–234.
- ^ a b c d e f Andreopoulos 2005, pp. 60–65.
- ^ a b Baggley 2000, pp. 58–60.
- ^ Andreopoulos 2005, pp. 67–69.
- ^ Andreopoulos 2005, pp. 67–81.
- ^ Palamas 1983, p. 14.
- ^ Wiersbe 2007, p. 167.
- ^ Poe 1996, p. 177.
- ^ Brown 2012, p. 39.
- ^ Langan 1998, p. 139.
- ^ Andreopoulos 2005, pp. 161–167.
- ^ a b Thunø 2002, pp. 141–143.
- ^ a b Edwards 2002, pp. 272–274.
- ^ a b Garland 2001, pp. 182–184.
- ^ Luther 1905, p. 150.
- ^ Friedeman 2024, pp. 64–71.
- ^ Warren 2005, p. 85.
- ^ Meistermann 1912.
- ^ Alford 1863, p. 123.
- ^ van Oosterzee 1866, p. 318.
- Perseus Project BJ2.20.6, ..
- Perseus Project BJ4.1.8, ..
- ^ Lightfoot 1825.
- ^ Hendriksen 1973, p. 665.
- ^ Greswell 1830, p. 335.
- ^ Malbon 1986, p. 84.
- ^ Puthiadam 2003, p. 169.
- ^ Birmingham 1999, p. 188.
Sources
- Alford, Henry (1863). The New Testament for English Readers: The three first gospels. Rivingtons.
It was probably not Tabor, according to the legend; for on the top of Tabor then most likely stood a fortified town
- Andreopoulos, Andreas (2005). Metamorphosis: The Transfiguration in Byzantine Theology and Iconography. St Vladimir's Seminary Press. ISBN 978-0-88141-295-6.
- Baggley, John (2000). Festival Icons for the Christian Year. A&C Black. ISBN 978-0-264-67488-9.
- Barth, Karl (2004). Thomas Forsyth Torrance (ed.). Church Dogmatics. The Doctrine of Creation. Vol. 3, Part 2: The Creature. Bloomsbury Academic. ISBN 978-0-567-05089-2.
- Bellarmine, Robert (1902). . Sermons from the Latins. Benziger Brothers.
- Birmingham, Mary (1999). Word and Worship Workbook for Year B: For Ministry in Initiation, Preaching, Religious Education. Paulist Press. ISBN 978-0-8091-3898-2.
- Brown, David (2012). The Divine Trinity. Wipf and Stock Publishers. ISBN 978-1-61097-750-0.
- Carson, D. A. (1991). The Gospel According to John. Wm. B. Eerdmans. ISBN 978-0-85111-749-2.
- Chafer, Lewis Sperry (1993). Systematic Theology. Kregel Academic. ISBN 978-0-8254-2340-6.
- Clowes, John (1817). The Miracles of Jesus Christ: Explained According to Their Spiritual Meaning, in the Way of Question and Answer. Manchester: J. Gleave.
- Edwards, James R. (2002). The Gospel According to Mark. Wm. B. Eerdmans Publishing. ISBN 978-0-85111-778-2.
- Evans, Craig A. (2005). The Bible Knowledge Background Commentary: John's Gospel, Hebrews-Revelation. David C Cook. ISBN 978-0-7814-4228-2.
- France, Richard T. (1987). The Gospel According to Matthew: An Introduction and Commentary. Inter-Varsity.
- Friedeman, Caleb T. (2024). "Moses, Elijah, and Jesus' Divine Glory (Mark 9.2–8)". New Testament Studies. 70 (1): 61–71. ISSN 0028-6885.
- Gardner, Paul D. (2015). New International Encyclopedia of Bible Characters: The Complete Who's Who in the Bible. Zondervan. ISBN 978-0-310-52950-7.
- ISBN 978-1-57312-274-0.
- Greswell, Edward (1830). Dissertations upon the principles and arrangement of a harmony of the Gospels. p. 335.
- Guroian, Vigen (2010). The Melody of Faith: Theology in an Orthodox Key. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-6496-3.
- Harding, Mark; Nobbs, Alanna (2010). The Content and the Setting of the Gospel Tradition. Wm. B. Eerdmans. ISBN 978-0-8028-3318-1.
- Hare, Douglas R. A. (1996). Mark. Westminster John Knox Press. ISBN 978-0-664-25551-0.
- Healy, Nicholas M. (2003). Thomas Aquinas: Theologian of the Christian Life. Ashgate. ISBN 978-0-7546-1472-2.
- Hendriksen, William (1973). Exposition of the Gospel According to Matthew. Baker Book House. ISBN 978-0-8010-4066-5.
- Josephus, Flavius (1895). The Works of Flavius Josephus. Translated by William Whiston. Auburn and Buffalo: John E. Beardsley.
- Knecht, Friedrich Justus (1910). . A Practical Commentary on Holy Scripture. B. Herder.
- Langan, Thomas (1998). The Catholic Tradition. University of Missouri Press. ISBN 978-0-8262-1183-5.
- Lee, Dorothy (2004). Transfiguration. Bloomsbury Academic. ISBN 978-0-8264-7595-4.
- Lightfoot, John (1825). The Whole Works of the Rev. John Lightfoot: Master of Catharine Hall, Cambridge. Vol. 1. London: J.F. Dove. ISBN 9781548466398.
- Lockyer, Herbert (1988). All the Miracles of the Bible. Harper Collins. ISBN 978-0-310-28101-6.
- Louth, Andrew (2003). "Holiness and the Vision of God in the Eastern Fathers". In Stephen C. Barton (ed.). Holiness: Past and Present. A&C Black. ISBN 978-0-567-08823-9.
- Luther, Martin (1905). Luther's Church Postil Gospels: Advent, Christmas and Epiphany sermons. 1905. Lutherans in All Lands Company.
When he was transfigured on the mount, Math. 17, 3, Moses and Elijah stood by him; that means, the law and the prophets as his two witnesses, which are signs pointing to him
- Majerník, Ján; Ponessa, Joseph; Manhardt, Laurie Watson (2005). Come and See: The Synoptics: On the Gospels of Matthew, Mark, Luke. Emmaus Road Publishing. ISBN 978-1-931018-31-9.
- Malbon, Elizabeth Struthers (1986). Narrative Space and Mythic Meaning in Mark. Harper & Row. ISBN 978-0-06-254540-4.
- Meistermann, Barnabas (1912), "Transfiguration", The Catholic Encyclopedia, vol. XV, New York: Robert Appleton Company
- Moule, C. F. D. (1982). Essays in New Testament Interpretation. Cambridge University Press. ISBN 978-0-521-23783-3.
- ISBN 978-0-8091-2447-3.
- Poe, Harry Lee (1996). The Gospel and Its Meaning: A Theology for Evangelism and Church Growth. Zondervan. ISBN 978-0-310-20172-4.
- Puthiadam, Ignatius (2003). Christian Liturgy. Bombay: St Paul Society. ISBN 978-81-7109-585-8.
- Rutter, Henry (1803). Evangelical Harmony: Or, The History of the Life and Doctrine of Our Lord Jesus Christ, According to the Four Evangelists. London: Keating, Brown, and Keating.
- Thunø, Erik (2002). Image and Relic: Mediating the Sacred in Early Medieval Rome. L'Erma di Bretschneider. ISBN 978-88-8265-217-3.
- van Oosterzee, Johannes Jacobus (1866). Theological and Homiletical Commentary on the Gospel of Luke. Vol. 1.
The only really formidable difficulty is that adduced by De Wette, from Robinson, that, at this period, the summit of Tabor was occupied by a fortress. But even if Antiochus the Great fortified this mountain BC 219, this by no means proves that a fortress existed in the time of Christ; while if, as Josephus tells us, it was fortified against the Romans, this must certainly have happened forty years later
- Warren, Thomas S. (2005). Dead Men Talking: What Dying Teaches Us about Living. iUniverse. ISBN 978-0-595-33627-2.
The Transfiguration (Matthew 17:1–8) At first glance, this passage may seem to indicate that Moses and Elijah are alive even though Moses was ... The same Greek word, (Grk. orama), is used to describe the action in each scene...
- Whittaker, H. A. (1984). Studies in the Gospels. Cannock: Biblia.
- Wiersbe, Warren W. (2007). The Wiersbe Bible Commentary. David C Cook. ISBN 978-0-7814-4541-2.
External links
- "The Transfiguration of Our Lord", Butler's Lives of the Saints
- Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
- Pope Benedict XVI on Transfiguration of Jesus
- The Holy Transfiguration of our Lord God and Savior Jesus Christ Orthodox synaxarion