TRANSFIGURATION

A miraculous event in the earthly life of Jesus Christ that was witnessed by Peter, James and John. (Matt. 17:1-9; Mark 9:2-10; Luke 9:28-36) Matthew and Mark say that on this occasion Jesus’ “face shone as the sun, and his outer garments became brilliant as the light,” becoming “far whiter than any clothes cleaner on earth could whiten them,” and Luke states that “the appearance of his face became different.” The transfiguration occurred on a mountain sometime after Passover of 32 C.E., quite a while before Jesus’ final trip to Jerusalem. It probably took place at night, for the apostles “were weighed down with sleep.” (Luke 9:32) At night the event would be more vivid, and they did spend the night on the mountain, for it was not until the next day that they descended. (Luke 9:37) Just how long the transfiguration lasted, however, the Bible does not say.

Prior to ascending the mountain, Christ had asked all his disciples: “Who are men saying that I am?” whereupon Peter replied: “You are the Christ.” At that Jesus told them that he would die and be resurrected (Mark 8:27-31), though he also promised that some of his disciples would “not taste death at all” until they had first seen “the Son of man coming in his kingdom,” or “the kingdom of God already come in power.” (Matt. 16:28; Mark 9:1) This promise was fulfilled “six days later” (or “eight” according to Luke, who apparently includes the day of the promise and that of the fulfillment) when Peter, James and John accompanied Jesus into a “lofty mountain” (Matt. 17:1; Mark 9:2; Luke 9:28) where, while praying, Jesus was transfigured before them.

LOCATION OF THE TRANSFIGURATION

Just before the transfiguration, Jesus and his disciples were in the region of Caesarea Philippi, the present-day village of Banias. (Mark 8:27) It is unlikely that Christ and the apostles departed from this vicinity or region when going to the “lofty mountain.” (Mark 9:2) Mount Tabor has been viewed as the traditional site from about the fourth century C.E., but, lying about fifty miles (80.5 kilometers) from Caesarea Philippi, it seems an improbable location.—See TABOR No. 1.

Mount Hermon, on the other hand, is only fourteen miles (22.5 kilometers) N of Caesarea Philippi. It rises to a height of over 9,000 feet (c. 2,743 meters) above sea level and would therefore be a “lofty mountain.” (Matt. 17:1) Hence, the transfiguration may have taken place on some spur of Mount Hermon. This is the view of many modern scholars, though the Bible’s silence on the matter leaves the exact location uncertain.

SIGNIFICANCE OF THE EVENT

During Jesus’ transfiguration, Moses and Elijah also appeared “with glory.” (Luke 9:30, 31) It had been foretold that Jehovah would raise up a prophet like Moses, and that promise was fulfilled in Christ. (Deut. 18:15-19; Acts 3:19-23) Between Moses and Jesus there were such similarities as these: babes were killed at both of their births, though they themselves were spared (Ex. 1:20–2:10; Matt. 2:7-23); they both experienced fasts of forty days’ duration (Ex. 24:18; 34:28; Deut. 9:18, 25; Matt. 4:1, 2); both were raised up by God in the interests of true worship and to effect deliverance (Ex. 3:1-10; Acts 7:30-37; 3:19-23); they were each privileged by God to mediate a covenant with his people (Ex. 24:3-8; Heb. 8:3-6; 9:15); both were used by Jehovah to magnify his name.—Ex. 9:13-16; John 12:28-30; 17:5, 6, 25, 26.

It was also foretold that Jehovah would send Elijah the prophet, among whose works was that of turning persons of Israel to true repentance. While Jesus was on earth John the Baptist did a work of that kind and served as the Messiah’s forerunner, fulfilling Malachi 4:5, 6. (Matt. 11:11-15; Luke 1:11-17) But, since the transfiguration occurred after the death of John the Baptist, Elijah’s appearance in it indicates that a work of restoration would be associated with the establishment of God’s kingdom in the hands of Christ.

During the transfiguration, Jesus, Moses and Elijah talked about Christ’s “departure [a form of the Greek word eʹxo·dos] that he was destined to fulfill at Jerusalem.” (Luke 9:31) This eʹxo·dos, exodus or “departure,” evidently involved both Christ’s death and his subsequent resurrection to spirit life.

Some critics have endeavored to class the transfiguration as simply a dream. However, Peter, James and John would not logically all have had exactly the same dream. Jesus himself called what took place a “vision” (Matt. 17:9), but not a mere illusion. Christ was actually there, though Moses and Elijah, who were dead, were not literally present. They were represented in vision. The Greek word used for “vision” at Matthew 17:9 is hoʹra·ma, meaning “the thing seen—a sight; a spectacle; a view.” It does not imply unreality, as though the observers were laboring under a delusion. Nor were they insensible to what occurred, for they were fully awake when witnessing the transfiguration. With their literal eyes and ears they actually saw and heard what took place at that time.—Luke 9:32.

As Moses and Elijah were being separated from Jesus, Peter, “not realizing what he was saying,” suggested the erecting of three tents, one each for Jesus, Moses and Elijah. (Luke 9:33) But as the apostle spoke a cloud formed (Luke 9:34), evidently (as at the tent of meeting in the wilderness) symbolizing Jehovah’s presence there on the mountain of the transfiguration. (Ex. 40:34-38) From out of the cloud there came Jehovah’s voice, saying: “This is my Son, the one that has been chosen. Listen to him.” (Luke 9:35) Years later, with reference to the transfiguration, Peter identified the heavenly voice as that of “God the Father.” (2 Pet. 1:17, 18) In the transfiguration, evidently Moses and Elijah represented the Law and the Prophets, both of which pointed toward and were fulfilled in Christ. Whereas in the past God had spoken through prophets, he now indicated that he would do so through his Son.—Gal. 3:24; Heb. 1:1-3.

The apostle Peter viewed the transfiguration as a marvelous confirmation of the prophetic word, and by having been an eyewitness of Christ’s magnificence he was able to acquaint his readers “with the power and presence of our Lord Jesus Christ.” (2 Pet. 1:16, 19) The apostle had experienced the fulfillment of Christ’s promise that some of his followers would “not taste death at all until first they see the kingdom of God already come in power.” (Mark 9:1) The apostle John may also have alluded to the transfiguration at John 1:14.

Jesus told his three apostles: “Tell the vision to no one until the Son of man is raised up from the dead.” (Matt. 17:9) They did refrain from then reporting what they saw to anyone, apparently even to the other apostles. (Luke 9:36) While descending from the mountain, the three apostles “discussed among themselves what this rising from the dead meant,” concerning which Jesus had commented. (Mark 9:10) One current Jewish religious teaching was that Elijah must appear before the resurrection of the dead that would inaugurate the Messiah’s reign. So, the apostles inquired: “Why, then, do the scribes say that Elijah must come first?” Jesus assured them that Elijah had come and they perceived that he spoke of John the Baptist.—Matt. 17:10-13.

The transfiguration, it seems, served to fortify Christ for his sufferings and death, while also comforting and strengthening the faith of his followers. It showed that Jesus had God’s approval and it was a foreview of his future glory and kingdom power. It presaged the second presence of Christ, when his kingly authority would be complete.