Transfiguration, the

Of our Lord on a “high mountain apart,” is described by each of the three evangelists (Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36). The fullest account is given by Luke, who, no doubt, was informed by Peter, who was present on the occasion. What these evangelists record was an absolute historical reality, and not a mere vision. The concurrence between them in all the circumstances of the incident is exact. John seems to allude to it also (John 1:14). Forty years after the event Peter distinctly makes mention of it (2 Pet. 1:16-18). In describing the sanctification of believers, Paul also seems to allude to this majestic and glorious appearance of our Lord on the “holy mount” (Rom. 12:2; 2 Cor. 3:18). The place of the transfiguration was probably Mount Hermon (q.v.), and not Mount Tabor, as is commonly supposed.

(The event in the earthly life of Christ which marks the culminating point in his public ministry, and stands midway between the temptation in the wilderness and the agony in Gethsemane, (Matthew 17:1-13; Mark 9:2-13; Luke 9:28-36) Place . Though tradition locates the transfiguration on Mount Tabor there is little to confirm this view and modern critics favor Mount Hermon, the highest mountain-top in Gaulanitis, or one of the spurs of the Anti-Lebanus. Time .—The transfiguration probably took place at night, because it could then be seen to better advantage than in daylight, and Jesus usually went to mountains to spend there the night in prayer. (Matthew 14:23,24; Luke 6:12; 21:37) The apostles were asleep, and are described its having kept themselves awake through the act of transfiguration. (Luke 9:32) The actors and witnesses .—Christ was the central figure, the subject of transfiguration. Moses and Elijah appeared from the heavenly world, as the representatives of the Old Testament, the one of the law the other of prophecy, to do homage to him who was the fulfillment of both. Mr. Ellicott says, “The close of the ministry of each was not after the ’common death of all men.’ No man knew of the sepulchre of Moses, (34:6) and Elijah had passed away in the chariot and horses of fire. (2 Kings 2:11) Both were associated in men’s minds with the glory of the kingdom of the Christ. The Jerusalem Targum on (Exodus 12:1) ... connects the coming of Moses with that of the Messiah. Another Jewish tradition predicts his appearance with that of Elijah.” Moses the law giver and Elijah the chief of the prophets both appear talking with Christ the source of the gospel, to show that they are all one and agree in one. St. Luke, (Luke 9:31) adds the subject of their communing: “They spake of his decease which he should accomplish at Jerusalem.” Among the apostles the three favorite disciples, Peter, James and John were the sole witnesses of the scene— “the sons of thunder and the man of rock.” The event itself .—The transfiguration or transformation, or, as the Germans call it, the glorification, consisted in a visible manifestation of the inner glory of Christ’s person, accompanied by an audible voice from heaven. It was the revelation and anticipation of his future state of glory, which was concealed under the veil of his humanity in the state of humiliation. The cloud which overshadowed the witnesses was bright or light-like, luminous, of the same kind as the cloud at the ascension. Significance of the miracle .—

TRANSFIGURATION, THE. This event marks the culminating-point in Christ's life. It is recorded almost in the same words by the three synoptists. Matt 17:1-13:Mark 9:2-13; Luke 9:28-36, but John characteristically omits all mention of it. The term denotes a change of aspect or appearance, not of substance or body. The change was seen in the face of the Redeemer and in his apparel. It was exceedingly majestic and glorious, and is particularly described by the evangelists and alluded to by Peter. 2 Pet 1:16-18. The design of this miraculous event was manifold, but chiefly to attest in the most solemn and mysterious manner the divinity of the Messiah's person and mission; to support the faith of the disciples by evidence of the existence of a separate state, which was furnished by the appearance and conversation of Moses and Elias:and as showing, by the audible declaration of the Father, a broad distinction between this Prophet and all others: "This is my beloved Son, hear ye him." The place of the Transfiguration was probably the southern slope of Hermon, as it occurred a few days after the confession of Peter at Caesarea Philippi, which lay at the foot of Mount Hermon. and on the eve of Christ's last journey to Jerusalem. Mount Tabor, the traditional site, does not answer the conditions. Its summit was then a fortified and occupied camp. The time of the event was most likely the night, as then it could be better seen; besides, the disciples were awakened by the light. Again, it was the next day before they descended. Luke 9:37. Peter, James, and John were the sole spectators; our Lord, Moses, and Elijah, the actors. It was partly an objective appearance, partly a spiritual vision.