Mt. 17:1 Now after six day Jesus took Peter, James, and John his brother, brought them up on a high mountain by themselves.
Mk. 9:2a Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves;
Lk. 9:28 And it came to pass, about eight days after these sayings, that He took Peter, John, and James and went up on the mountain to pray.
Although Mount Tabor is the traditional site of the Mount of Transfiguration, its distance from Caesarea (the vicinity of the last segment), its height (about 1,800 feet), and its occupation by a fortress make it unlikely. Mount Hermon fits the context much better by both being closer and higher (over 9,000 feet).
The actual meaning of the Transfiguration will always remain something of a mystery for Yeshua’s disciples. First and foremost, the event seems to be a prophecy about the passion of Yeshua. The splendor of His appearance, moreover, signals God’s overcoming presence in an imperfect world. The Transfiguration challenges the followers of Yeshua to ponder the way He participated in human suffering. They will always wonder in awe at the mighty works of God in fulfilling His higher redemptive strategy.
Mt. 17:2a And was transfigured before them.
Mk. 9:2b And He was transfigured before them.
Lk. 9:29a And as He prayed, the appearance of His face was altered.
A much better English translation would be “His face changed its appearance.” Transfiguration refers to the supernatural change in the appearance of Yeshua.
Mt. 17:2b His face shone like the sun, and His clothes became white as the light.
Mk. 9:3 His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.
Lk. 9:29b His face was altered, and His robe became white and glistened.
What actually happened to Yeshua’s face? Apparently, like His clothes, His face began to shine. This would have reminded His disciples of the way Moses’ face shone when he came down from Mt. Sinai (Exodus 34:29). Likewise, it shone each time he visited the Tabernacle. The three disciples would have also remembered that whenever Moses entered the Tabernacle, God spoke with him from a cloud (Exodus 33:9). Here too, at the Transfiguration, God spoke from a cloud (Bat Kol).
Mt. 17:3 And behold, Moses and Elijah appeared to them, talking with Him.
Mk. 9:4 And Elijah appeared to them with Moses, and they were talking with Jesus.
Lk. 9:30 Then behold, two men talked with Him who were Moses and Elijah. :
Moses and Elijah appeared and spoke with Yeshua on the mountain. They represent the Law (Torah) and the Prophets (Nevi’im), the two most important division of the Hebrew Scriptures (Tanakh). Yeshua is the fulfillment of the Law and the Prophets. But Moses and Elijah are also the two great prophets of the O.T. Their appearance with Yeshua emphasizes His prophetic role. Moses had prophesied (Deut. 18:15-18) that God would one day raise up another prophet like himself. That prophet was to be obeyed (“listened to”). All of the O.T. points to this Great Prophet of the last days — Yeshua haMashiach.
The appearance of these two O.T. saints should actually teach us something else. Moses actually experienced physical death. Elijah was translated, and yet, here they both are alive. This should confirm to us the promise that there is life beyond the grave.
Lk. 9:31 Who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem.
Lk. 9:32 But Peter and those with him were heavy with sleep; and when they were fully awake, they saw His glory and the two men who stood with Him.
The miracle of the Transfiguration is a foreshadowing of Yeshua’s death. The first and the last of the prophets, Moses and Elijah, speak about His exodus to Jerusalem. But even in the face of death, the glory of the Divine Presence (Ruach haKodesh) appears in a tangible way. The voice in the cloud (Bat Kol) challenges the disciples of Yeshua. They are called to obey His teachings. The anointed One of God is commissioned to fulfill His call to Jerusalem. For the disciples Yeshua dies the death of a prophet like the Suffering Servant of Isaiah 53 who gives Himself for others. It is the ultimate image of the one suffering for the many. It is like the words of Isaiah 63:8 - “In all their (the people) afflictions, He (God Himself) was affected.” God shares in the anguish of His people. It means that God’s presence can be experienced in the midst of the deepest human suffering and the most intense pain.
Mt. 17:4 Then Peter answered ans said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles; one for You, one for Moses, and one for Elijah.”
Mk. 9:5 Then Peter answered and said to Jesus, “Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah.”
Lk. 9:33 And it happened, as they were parting from Him, that Peter said to Yeshua, “Master, it is good for us to be here; and let us make three tabernacles; one for You, one for Moses, and one for Elijah” - not knowing what he said.
Mk. 9:6 Because he did not know what to say, for they were greatly afraid.
Mt. 17:5a While he was still speaking, behold, a bright cloud overshadowed them;
Mk. 9:7a And a cloud came and overshadowed them;
Lk. 9:34 While he was saying this, a cloud came and overshadowed them; and they were fearful as they entered the cloud.
This cloud would have reminded the disciples of another part of the story of Moses on Mt. Sinai found in Exodus 24:15-18. The glory of the Lord (Shekhinah) settled on the mountain and the cloud covered it. The event on the Mount of Transfiguration is a dramatic parallel to Mt. Sinai.
Mt. 17:5b And suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!”
Mk. 9:7b And a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!”
Lk. 9:35 Then a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!”
The climax of the story is heard when the call (Bat Kol) comes forth from the cloud, “Listen to Him.” The tragedy of church history is documented in the failure to obey His voice. The disciples of Yeshua must devote themselves to hear, understand, and follow the instructions of their Master. When we view His cross and consider His sufferings, we are challenged to recognize God’s redemptive presence in a world filled with human need and to act in obedience by putting the teachings of Yeshua into practice.
The Jewish teachers and scholars wold refer to a Biblical text by quoting a key word or phrase from a passage (remez). The “People of the Book,” who had committed the Scriptures to memory, would understand the hint and recognize the larger context. One could refer to a whole verse by a single word. The rabbis assumed that a listener would know the entire passage of Scripture, even though they cited only a part of the Biblical text in their teachings. The voice from Heaven (Bat Kol) is like that.
Three verses of the Bible are alluded to, although they are only quoted in part. The first two hints are given in a single phrase: “My Son,” (beni in Hebrew), referred to Psalm 2:7, “You are My Son, today I have begotten You.” The words “My chosen” (backiri in Hebrew), recalled Isaiah 42:1 - “Behold My servant, whom I uphold, My chosen, in whom My soul delights; I have put My Spirit upon Him, He will bring forth justice to the nations.” The command “Listen to Him,” paralleled in the words spoken about The Prophet who would come after Moses: “The Lord your God will raise up for you a prophet like me (Moses) from among you, from your brethren — listen to Him” (Deut. 18:15, 18).
Sources: Deut. 18:15, 18; Psalm 2:7; Isaiah 42:1
Mt. 17:6 And when the disciples heard it, they fell on their faces and were greatly afraid.
Mt. 17:7 But Yeshua came and touched them and said, “Arise, and do not be afraid.”
Mt. 17:8 And when they had lifted up their eyes, they saw no one but Jesus only.
Mk. 9:8 Suddenly, when they had looked around, they saw no one anymore, but only Yeshua with themselves.
Lk. 9:36a And when the voice had ceased, Jesus was found alone.
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