greek metamorphosis shape change. Event of the NT that is considered the episode of the revelation of Jesus Christ as Son of God, Mk 9, 2-10; Mt 17, 1-9 and Lk 9, 28-36, in the presence of the apostles Peter, James and John. At that moment his face became bright as the sun and his clothes became white as light, Mt 17, 2. Elijah and Moses also appeared next to him and conversed with Jesus, Mk 9, 4; they were talking, when a luminous cloud covered them with its shadow and from the cloud came a voice that said: “This is my beloved Son, with whom I am well pleased; listen to him† , Mt 3, 17; Isa 42, 1; Dt 18, 15; Salt 2, 7.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
Mt.17, Mk.9, Lk. 9, Joh 1:14, 2Pe 1:16.
-From Satan, Ge.3, 2 Cor. l 1:3,14. .
-Of his ministers, 2 Cor. eleven.
13.15.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
By this name is known the event in which the Lord Jesus took Peter, James, and John “and led them up a high mountain apart; and he was transfigured before them †, making his face † œas the sun, and his clothes… white as light † (Mat 17: 1-9; Mark 9: 1-9; Luke 9: 28-36). he had promised that “some” of the disciples, before they died, would see “the Son of Man coming in his kingdom” (Mat 16:28). with the t he kept that promise. It was a moment when the Lord Jesus “received honor and glory from God the Father,” the apostle Peter would later say (2Pe 1:17). This glory was manifested, not only in t. physical appearance of the Lord and his clothes, but also in the fact that a voice was heard saying: “This is my beloved Son, in whom I am well pleased” and by the wonderful appearance of Moses and Elijah, with whom he sustained a dialog. The theme of this dialogue was “his departure, which Jesus was going to fulfill in Jerusalem”, that is, “the sufferings of Christ” (1Pe 1:11).
The Greek term that translates as t. it is metasquëmatizô, related to the word metamorphoö which stands for “transformed” in Rom 12:2, and “transformed” in 2Co 3:18. In the first case, it is about the renewal of the understanding of the believer, and in the second, reference is made to the change that the Holy Spirit produces in them, conforming them to the image of Christ.
Source: Christian Bible Dictionary
see, HERMIN, TABOR.
vet, (Gr. metamorphosis). This term indicates the change that took place in the appearance of Jesus in the vision on the holy mountain. The Lord, already officially rejected by the authorities of Judaism, went with his disciples to the extreme north of the country, to the area of Caesarea Philippi (Mt. 16:13). There, in contrast to Israel’s blindness to his person (Mt. 16:13-14), he received Peter’s confession that He was the Christ, the Son of the living God (Mt. 16:15). -16). The Lord then began to announce to his disciples the death that He was going to suffer in Jerusalem at the hands of the Jewish authorities (Mt. 16:21). It was in the context of this crisis in the Lord’s ministry, when He was facing the last stage of His humiliation (cf. Phil. 2:8), that this visible manifestation of the Lord’s glory took place, which is to be publicly manifested in the world. future (Phil. 2:9). The Lord, addressing his disciples before the transfiguration, announced that some of them would see “the Son of Man coming in his kingdom” (Mt. 16:28). This promise was not long in being fulfilled. Accompanied by Peter, James and John, the Lord went to the mountain to pray. “And as he prayed, the appearance of his face changed, and his garment was white and bright” (Luke 9:29); “His face shone like the sun, and his clothes became white as light” (Mt. 17:2). Peter affirms that they saw with their own eyes the majesty of the Lord (2 Pet. 16). It was thus a brief glimpse of the Lord Jesus invested with glory, as he now is on high, and as he will manifest in his kingdom. The Law and the prophets were present in this scene, represented by Moses and Elijah; when Peter proposed to make three tabernacles he was silenced by a voice from heaven saying: “This is my beloved son, in whom I am well pleased hear him” (Mt. 17: 5; Mk. 9:7; Lk. 9:35). The transfiguration event marks a major turning point in the Lord’s ministry. Already the subject of the Lord’s conversation with Moses and Elijah was “his departure from him that Jesus was going to fulfill in Jerusalem” (Lk. 9:31). From then on, the Cross, the fulfillment of his atoning work, was the center of his thoughts: “He set his face to go to Jerusalem (Luke 9:51). This was a path undertaken in saving grace: “The Son of Man did not come to lose the souls of men, but to save them” (Lk. 9:56), and with a painful awareness of the rejection that surrounded him (Lk. 9:57-58). From the mount of his glorification, the Lord thus descended into the valley of his humiliation, addressing the Cross. The transformation of the Christian, by the renewal of his understanding (Rom. 12:2), and in the same image of the Lord, by His Spirit, by beholding by faith the glory of Christ (2 Cor. 3:8), is expressed with the same term as the transfiguration of the Lord (cf. 1 Jn. 3:2). For the location of the Mount of Transfiguration, see HERMí“N, TABOR.
Source: New Illustrated Bible Dictionary
Presentation of Jesus in a new figure before several Apostles (Juan, Pedro Santiago) related by the Gospel of Mateo (Matt. 17). He did it as a sign of his mysterious divinity and as a reflection of his human transcendence. It constituted a singular fact in the life of Jesus that the Church later wanted to remember in a liturgical feast (August 6) and that biblical commentators and exegetes have wanted to explain and comment on in a thousand different ways.
The liturgical celebration of the event comes from afar. The Armenian Bishop Gregory Arsharuni around 690 AD. C. was the first to attribute its celebration as a festival to Saint Gregory the Illuminator (+ 337). It seems that it arose to counteract the pagan celebration of the festival in honor of Aphrodite called Vartabah (Flame of rose). In the West the festival was introduced between the 10th and 11th centuries. And in 1456 Calixtus III extended it to the Universal Church, in memory of Hunvady’s victory over the Turks in Belgrade (achieved on August 6 of the same year). The Pope himself drafted the Office still in use. It is the titular feast of the Lateran Basilica in Rome.
With her, the Church wanted to remember that, although a perfect and incarnate man, he continued as God above his human features. The two figures cited by the evangelist. Moses and Elijah represented for the Apostles witnesses of the event, as for all Jews, the religious summits of their Israelite faith: the sacred Law delivered to Moses and the prophetism carried to the summit by Elijah. Apart from the symbolic exegesis that have abounded in the fact, the fact that a celestial vision did nothing other than confirm the human supremacy and the divine origin of Jesus.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
DJN
A
SUMMARY: Context. – 1. The story of Mc (9,2-8) and Mt (17,1-8). – 2. The story of Luke (9,28-36). – 3. The transfiguration, real fact?
Context
Before Peter’s confession: “You are the Messiah” (Mk 8,30) -we find ourselves halfway through the public ministry of Jesus-. Christ imposes on his disciples to keep silent about such a revelation (Mt 16,20). The reason was that an integral and essential facet of Jesus’ messianism had not been revealed to the disciples: the path of suffering, his condition as “Servant of Yahveh”. Precisely immediately afterward, Christ begins to reveal to them the mystery of his sorrowful passion.
The evangelist Mark, who will be followed by Mt and Lc, presents in the extensive pericope or literary group that goes from 8:31 to 10:50 the triple announcement of his passion on the part of Christ, which may well be called “Revelation of the nature of the messianism of Jesus. The pericope presents a ternary structure: a triple proclamation of the passion, each one followed by an instruction to his disciples, and each of these followed by a manifestation of power on the part of Jesus. In the first announcement (Mk 8,31-33). Christ announces to his disciples that “the Son of man should (should) suffer much and be reproved by the elders, the chief priests and the scribes and be killed and rise on the third day.” Such an announcement greatly disconcerted his disciples, so much so that Peter takes Jesus aside and “began to rebuke him” (v. 32); “Far be it from you, Lord, it will never happen to you” (Mt 16:22). But they must have been even more disconcerted by the subsequent instruction (Mk 8:34-38) in which he declares that if they want to follow him as his disciples they will have to do so along the same path of self-sacrifice and suffering, which has been pointed out to him by the Father: “Whoever wants to come after me must deny himself, take up his cross and follow me” (v.34). Immediately afterwards, the Transfiguration takes place, or the glorious manifestation of the Person of Jesus (Mk 9,2-8). In the context, its purpose is clear: to encourage the disciples before the hard path they have to follow in pursuit of Christ, evoking the glory that will follow the cross. The importance of the event is highlighted by the fact that it is reported in all three Synoptic Gospels.
The stories of Mc and Mt coincide, sometimes even in expressions; They must come from the same source. Lc has differences with Mc and Mt that postulate a different source. For this reason we will first consider the text of Mc and Mt together and then the text of Lk.
1. The story of Mc (9,2-8) and Mt (17,1-8)
“After six days” the Transfiguration takes place. Since chronological concretions are rare in the synoptics, one must think that this is intentional. He wants to indicate the link with what precedes: the announcement of the passion and the instruction that he had to his disciples about the need for self-denial.
To be witnesses of it, he chooses three disciples, Peter, James and John. They are three of the first four called to follow him and head the list of the apostolic college. They are the three admitted to witness the resurrection of the daughter of Jairus (Mk 5,37) and they accompanied him in her agony in the Garden of Olives. And he goes up with them to “a high mountain.” It is the preferred place for theophonies and proper for retreat and prayer. Some, thinking that the scene took place in the region of Caesarea Philippi, locate the episode of the Transfiguration on Mount Hermon, 2814 meters. high, located about 20 kms. of that city. The Christian tradition, since the 4th century, has identified it with Mount Tabor, 560 meters high. of height – modest height but singular and panoramic in the plain of…