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Transfiguration of Jesus
The Transfiguration of Jesus is an event described in the New Testament where Jesus is transfigured and becomes radiant in glory upon a mountain. The Synoptic Gospels (Matthew 17:1–8, Mark 9:2–13, Luke 9:28–36) recount the occasion, and the Second Epistle of Peter also refers to it.
In the gospel accounts, Jesus and three of his apostles, Peter, James, and John, go to a mountain (Mount Tabor, later referred to as the Mount of Transfiguration) to pray. On the mountaintop, Jesus begins to shine with bright rays of light. Then the Old Testament figures Moses and Elijah appear, and he speaks with them. Both figures had eschatological roles: they symbolize the Law and the prophets, respectively. Jesus is then called "Son" by the voice of God the Father, as in the Baptism of Jesus.
Many Christian traditions, including the Eastern Orthodox, Catholic, Lutheran and Anglican churches, commemorate the event in the Feast of the Transfiguration, a major festival. In the original Koine Greek, the word μετεμορφώθη (metemorphōthē), "he was transformed" is used to describe the event in Matthew and Mark. In Greek Orthodoxy, the event is called the metamorphosis.
The transfiguration is one of the miracles of Jesus in the Gospels. Thomas Aquinas considers the transfiguration "the greatest miracle", in that it complemented baptism and showed the perfection of life in Heaven. The transfiguration is one of the five major milestones in the gospel narrative of the life of Jesus, the others being baptism, crucifixion, resurrection, and ascension. In 2002, Pope John Paul II introduced the Luminous Mysteries in the rosary, which include the transfiguration.
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 both true man and true God, serving the connecting point, acting as the bridge between heaven and earth. Moreover, Christians consider the transfiguration to fulfill an Old Testament messianic prophecy that Elijah would return again after his ascension (Malachi 4:5–6). Gardner (2015, p. 218) states:
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.
In the Synoptic Gospels, (Matthew 17:1–8, Mark 9:2–13, Luke 9:28–36), the account of the transfiguration happens towards the middle of the narrative. It is a key episode and almost immediately follows another important element, the Confession of Peter: "you are the Christ" (Matthew 16:16, Mark 8:29, Luke 9:20). The transfiguration narrative acts as a further revelation of the identity of Jesus as the Son of God to some of his disciples.
In the gospels, Jesus takes Peter; James, son of Zebedee; and James' brother John with him and goes up to a mountain, which is not named. Once on the mountain, Matthew 17:2 states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white as the light." At that point the prophet Elijah (representing the prophets) and Moses (representing the Law) appear and Jesus begins to talk to them. Luke states that they spoke of Jesus' exodus (εξοδον) which he was about to accomplish in Jerusalem (Lk 9:31). Luke is also specific in describing Jesus in a state of glory, with Luke 9:32 referring to "they saw His glory".
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Transfiguration of Jesus
The Transfiguration of Jesus is an event described in the New Testament where Jesus is transfigured and becomes radiant in glory upon a mountain. The Synoptic Gospels (Matthew 17:1–8, Mark 9:2–13, Luke 9:28–36) recount the occasion, and the Second Epistle of Peter also refers to it.
In the gospel accounts, Jesus and three of his apostles, Peter, James, and John, go to a mountain (Mount Tabor, later referred to as the Mount of Transfiguration) to pray. On the mountaintop, Jesus begins to shine with bright rays of light. Then the Old Testament figures Moses and Elijah appear, and he speaks with them. Both figures had eschatological roles: they symbolize the Law and the prophets, respectively. Jesus is then called "Son" by the voice of God the Father, as in the Baptism of Jesus.
Many Christian traditions, including the Eastern Orthodox, Catholic, Lutheran and Anglican churches, commemorate the event in the Feast of the Transfiguration, a major festival. In the original Koine Greek, the word μετεμορφώθη (metemorphōthē), "he was transformed" is used to describe the event in Matthew and Mark. In Greek Orthodoxy, the event is called the metamorphosis.
The transfiguration is one of the miracles of Jesus in the Gospels. Thomas Aquinas considers the transfiguration "the greatest miracle", in that it complemented baptism and showed the perfection of life in Heaven. The transfiguration is one of the five major milestones in the gospel narrative of the life of Jesus, the others being baptism, crucifixion, resurrection, and ascension. In 2002, Pope John Paul II introduced the Luminous Mysteries in the rosary, which include the transfiguration.
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 both true man and true God, serving the connecting point, acting as the bridge between heaven and earth. Moreover, Christians consider the transfiguration to fulfill an Old Testament messianic prophecy that Elijah would return again after his ascension (Malachi 4:5–6). Gardner (2015, p. 218) states:
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.
In the Synoptic Gospels, (Matthew 17:1–8, Mark 9:2–13, Luke 9:28–36), the account of the transfiguration happens towards the middle of the narrative. It is a key episode and almost immediately follows another important element, the Confession of Peter: "you are the Christ" (Matthew 16:16, Mark 8:29, Luke 9:20). The transfiguration narrative acts as a further revelation of the identity of Jesus as the Son of God to some of his disciples.
In the gospels, Jesus takes Peter; James, son of Zebedee; and James' brother John with him and goes up to a mountain, which is not named. Once on the mountain, Matthew 17:2 states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white as the light." At that point the prophet Elijah (representing the prophets) and Moses (representing the Law) appear and Jesus begins to talk to them. Luke states that they spoke of Jesus' exodus (εξοδον) which he was about to accomplish in Jerusalem (Lk 9:31). Luke is also specific in describing Jesus in a state of glory, with Luke 9:32 referring to "they saw His glory".