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What Mountain Was Jesus Transfigured On

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What is the Mount of Transfiguration?

QuestionAnswer The Mount of Transfiguration is the peak on where Jesus was transfigured and shown to the apostles (Matthew 17, Mark 9, Luke 9). It is not known where the mountain is located in reality. In Matthew 16, Jesus informs His followers that He would be crucified and restored to life after three days (verse 21). His response is a rebuke from Peter: “Never, Lord!” he says. “This will never happen to you!” says the author. (See verse 22.) Jesus has to rebuke Peter and then goes on to explain that anyone who wants to be His disciple must be willing to “take up his cross,” which means that he or she must be willing to die as well.

When Jesus takes Peter, James, and John with Him to a “high mountain,” as reported in Matthew and Luke, they are called “disciples of Christ.” We now refer to this unidentified peak as the Mount of Transfiguration, in recognition of what occurs afterward: “There, in front of them, he was transfigured.

At that point, Moses and Elijah came before them, and they began to speak with Jesus” (Matthew 17:2–3).

There is a possibility that this was also the fulfillment of Jesus’ prophesy that some of the disciples would see His entry into the kingdom before they died (Matthew 16:28).

  • Moses ascended a mountain to commune with the Lord, and he returned with a radiant smile on his face (Exodus 34).
  • Jesus, on the other hand, came and touched them.
  • ‘Don’t be scared.’ says the author.
  • Similarly, as the meeting on Mount Sinai between Moses and the Lord signaled the beginning of a new period in God’s dealings with His people, so this encounter between the Lord and Moses heralds the beginning of a new era in the narrative of salvation.
  • Mount Tabor and Mount Hermon have both been designated as the Mount of Transfiguration by various traditions, with Mount Tabor being the more famous.
  • Mount Tabor is known as the Mount of Transfiguration in early Christian history, and it is the site of the Church of the Transfiguration, which was erected on the ruins of a fourth-century church.
  • As a result, some experts believe that Mount Hermon is a more plausible candidate to be the Mount of Transfiguration than other possible candidates.
  • It might be Tabor or Hermon, or it could be another peak that no one has mentioned.
  • The significance of the transfiguration, on the other hand, is not limited to the mountain on which it happened.
  • This word from heaven was heard by us as well, while we were with Him on the holy mountain” (2 Peter 1:16–18).

” Questions about Biblical Locations (Questions about Biblical Places) What is the Mount of Transfiguration, and why is it important?

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Mount of Transfiguration – Wikipedia

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Identifications

There have been several possibilities proposed for this mountain, including:

Mount Tabor

The traditional location is Mount Tabor, which rises to a height of 575 metres (1,886 feet) above sea level. The Mount of Transfiguration is first mentioned as Tabor in the 3rd century by the Greek philosopher and historian Origen. In the 4th century, it is also described by St. Cyril of Jerusalem and St. Jerome, among others. It is later described in the 5th-century text, Transitus Beatae Mariae Virginis (Transitus of the Blessed Virgin). Additionally, according to the Mystical City of GodbyVenerableMary of Jesus of greda, the highest summit of Mount Tabor is referred to as the site of the Transfiguration: “For His Transfiguration He selected a high mountain in the center of Galilee, two leagues east of Nazareth and named Mount Tabor.

Mount Hermon

The traditional location is Mount Tabor, which is at 575 metres (1,886 feet) above sea level. The Mount of Transfiguration is first mentioned as Tabor in the 3rd century by the Greek philosopherOrigen. Saint Cyril of Jerusalem and Saint Jerome both mention it in the fourth century. In the 5th-century textTransitus Beatae Mariae Virginis, it is referenced once more. Additionally, according to the Mystical City of GodbyVenerableMary of Jesus of greda, the highest summit of Mount Tabor is referred to as the site of the Transfiguration: “For His Transfiguration He selected a high mountain in the center of Galilee, two leagues east of Nazareth and named Mount Tabor.” At the summit of Mount Tabor, you’ll find the Church of the Transfiguration.

Other locations

Some other possible locations include: one of theHorns of Hattin, proposed by R. W. Stewart (1857); Gebel Germaq (1208 metres), 5 kilometers southwest of Safed, proposed by W. Ewing (1906); Tel El-Ahmar (1,452 metres), onJabal al-Druze, proposed by Gustav Dalman(1924); Mount Neboby H. A. Whittaker (1987); andMount Sinai, proposed by Benjamin Urruti Others, such as A. Loisy (1908), have purposefully avoided attempting to pinpoint a specific place.

References

  1. “Transfiguration,” in Meistermann, Barnabas (1912), “The Catholic Encyclopedia, vol. XV,” New York: Robert Appleton Company
  2. Archaeology, Jesus, and the Bible – Page 176 James H. Charlesworth passed away in 2006. “R. H. Fuller and J. Lightfoot advocated Mount Hermon as the mount of the transfiguration due the location”
  3. “R.W. Stewart offered Mount Hermon as the mount of the transfiguration because the location”
  4. In 1854, Charlesworth published The Tent and the Khan. Archaeology, Jesus, and the Bible – Page 176 “Tell el Akhmar in the Golan Heights was chosen by G. Dalman as the site of transfiguration.” The Horn of Hattin was a favorite of R. W. Stewart. W. Ewing believed that Gebel Germaq was the location where Jesus revealed his glory to the apostles.”
  5. W. Ewing, “The Mount of Transfiguration,” The Expository Times, Volume XVIII, 1906-1907, p333- 334
  6. G. Dalman,Orte und Wege Jesu (1924)
  7. H. A. Whittaker,Studies in the GospelsBiblia 1987
  8. Charlesworth, “The Mount of Transfiguration,” The Expository Times, Volume Jesus and the Study of Archaeology “A. Loisy came to the conclusion that persons who seek a geographical location for the transfiguration are similar to Peter, who begged for the construction of three tents. They don’t have any “in addition to this, if you have any questions, please don’t hesitate to contact me at [email protected]

Where did the Transfiguration Occur?

On Mount Tabor, Yeshua “took them up alone with him on a high peak,” which is where the tale of the transfiguration started (Mark 9:2). Mountains are a popular location for those seeking heavenly insight. The Master adored being at the top of a mountain, and he frequently prayed and taught from the summits of mountains. He stepped out for a moment of prayer by himself. In his previous life, he had been accustomed to praying alone on a mountaintop all night. Aside from such occasions, He arose early in the morning to pray at some undiscovered area where he could express himself completely to the Father in complete secrecy.

  1. He made the decision to bring just His closest disciples with Him.
  2. The location of the high mountain, which the Master picked, is not specified in the gospel accounts.
  3. During the Byzantine time, Christians began to conduct pilgrimages to Mount Tabor in order to commemorate the miracle of the burning bush.
  4. Despite the long-standing custom, the site appears to be improbable.
  5. The Sanhedrin utilized Tabor as part of a network of hills on which they placed signal fires to herald the appearance of the new moon, which they used to communicate with the rest of the world.
  6. Even during the Byzantine period, Eusebius, the bishop of Caesarea and church historian, argued that the transfiguration should be identified with Mount Hermon, which is located near the city of Caesarea Philippi in the region of Syria.
  7. The ancient city of Caesarea Philippi was located at the foot of the steep Mount Hermon, which is Israel’s highest point.
  8. Given the geographical setting of the narrative, it appears that the heights of Mount Hermon are the most plausible possibility for a setting.
  9. It would take a rigorous Alpine trek to reach the summit of Hermon, taking a whole day of climbing up the mountain’s steep slopes like mountain climbers.
  10. Mount Hermon was previously associated with mystical experiences in Jewish literature and folklore.
  11. Psalm 133 established a link between the “dew of Hermon” and the anointing oil.

In the end, it makes little difference where the transfiguration took place. The key thing to remember is that it was a witness to the future kingdom and the glory of the coming King.

Mountain of Transfiguration Location

Location of the Mountain of Transfiguration–There are two main possibilities. When it comes to the location of the Mountain of Transfiguration, the Gospel narratives are quiet. This is the site where Jesus experienced his amazing change in front of several of his apostles. Although not historically considered significant candidates for the “Mount of Transfiguration,” there are two locations that have historically been considered good contenders. Origen, a 3rd-century Christian theologian, is credited with establishing Mount Tabor as the first traditional location for the Mountain of Transfiguration, which is now known as Mount Sinai.

  • As early as the 5th century, religious buildings were being constructed to memorialize the location.
  • However, it is unique in the area and has long been regarded as a vital “high ground” for military purposes throughout history.
  • Mount Tabor served as a marker at an important intersection on the Roman Highway known as the “Way of the Sea” during the time of Jesus — it marked the connecting route leading up to Damascus at the time of Jesus.
  • This peak, which stands at 9,232 feet above sea level, is the highest point in the area.
  • However, some experts feel that Mount Hermon’s location is more accurate than the conventional position on Mount Tabor, but we just do not know for certain.
  • The Mount of Transfiguration’s Geographical Location Randall serves as the principal writer for ColdWater’s Drive Thru History® television series and Drive Thru History® “Adventures” curriculum, both of which are produced by ColdWater.

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Mk 9:2-13Six days after this momentous declaration, Jesus takes his three closest disciples – Peter, James and John – onto a high mountain where his appearance is changed or ‘transfigured’ (see2onMap 9). His face shines brightly and his clothes become dazzling white, while Moses and Elijah (representing the Jewish lawgivers and the prophets) are seen by the disciples talking with Jesus. A cloud envelops the snow-topped mountain and God’s voice is heard saying, “This is my Son, whom I love. Listen to him!” (Mark 9:7)Jesus’s clothes becomedazzling white on theslopes of Mount Hermon(Mark 9:3)The TransfigurationThe significance of the ‘transfiguration’ of Jesus may appear obscure to modern readers, but to Jewish observers, its meaning was quite clear. In the Old Testament, thegloryof the Lord – the ‘Shekinah’, the radiant, shining presence of God himself – had appeared to Moses onMount Sinai(see Exodus 24:16), and had later filled the temple inJerusalem(see 1 Kings 8:11). When Jesus was born, thegloryof the Lord – the same radiant, shining presence of God – appeared to the shepherds in the fields outsideBethlehem(see Luke 2:9-20), indicating that God’s presence had come on earth again.On the high mountain where Jesus took his three closest followers, thegloryof the Lord – this same shining presence of God – appeared again to Moses, just as onMount Sinai. But this time, it wasJesuswho reflected thegloryof the Lord – the personal presence of God – in himself.The mountain where the ‘transfiguration’ occurred was probablyMount Hermon, a short distance to the north ofCaesarea Philippi– in the area where Jesus asked the disciples, ‘Who do you say I am?’ (seeMap 9).Mount Hermon(meaning ‘sanctuary’) is the highest mountain in the region (at 9233 ft / 2815m above sea level) and has a permanent white snowfield that provides meltwater during the dry spring and summer to feed theRiver Jordan. It was a sacred place to the early Caananites and was one of the ‘high places’ of pagan worship often revered during Old Testament times. Jesus chose this special place to show his personal and unique relationship with God, together with his close ties to the most respected early leaders of the Jewish religion, Moses and Elijah.Some Christians believe that the ‘transfiguration’ took place after Jesus and his disciples returned fromCaesarea PhilippitoGalilee. If this was the case, the mountain top experience may have occurred onMount Taborto the east ofNazareth(seeMap 9). Here, the event is commemorated at the FranciscanChurch of the Transfigurationwhich stands on the site of a 4 thcentury Byzantine basilica and beside the ruins of a Benedictine Abbey. This location is unlikely, however, asMount Taborwas the site of a Roman military camp at the time of Jesus.Go to next page
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Reading the Transfiguration on Mount Sinai: A Comparison Between Exodus 24 and Mark 9

It is possible to find the Mountain of Transfiguration in one of two locations. The location of the Mountain of Transfiguration, where Jesus experienced his amazing change in front of some of his apostles, is not specified in the Gospel narratives. The mountain is described as being in the wilderness. Although not historically considered strong candidates for the “Mount of Transfiguration,” there are two locations that have historically been considered significant candidates. Mount Tabor is the first traditional site for the Mountain of Transfiguration, according to a tradition founded by a Christian scholar named Origen in the 3rd century A.D.

  1. Construction of religious buildings to commemorate the place began in the fifth century.
  2. This “high ground” was regarded extremely vital throughout history since it is the only one of its kind in the vicinity.
  3. Mount Tabor served as a marker at an important intersection on the Roman Highway known as the “Way of the Sea” during the time of Jesus — it marked the connection road up to Damascus and served as a gateway to Jerusalem.
  4. It is the tallest peak in the area, rising to a height of 9,232 feet.
  5. However, some experts feel that Mount Hermon’s location is more accurate than the conventional placement on Mount Tabor, but we just don’t know for certain.

“When we were with Him on the sacred mountain, we ourselves heard this voice that came from heaven.” (See 2 Peter 1:16-18 for further information) Geographical Location of the Mount of Transfiguration As the principal writer for ColdWater’s Drive Thru History® television series and Drive Thru History® “Adventures” curriculum, Randall is responsible for the development of new episodes and new content.

Biography of the Author

Comparing Mount Sinai and the Mount of Transfiguration

Mount Sinai (Exodus 24:15–18) Mount of Transfiguration (Mark 9:2–9)
15ThenMOSESwent up on themountain, and thecloud coveredthe mountain.16The glory of the Lord dwelt on Mount Sinai, and thecloudcovered itsix days. And on the seventh dayhe called to Moses out of the midst of the cloud.17Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel.18Moses entered thecloudand went up on the mountain. And Moses was on the mountain forty days and forty nights. 2And aftersix daysJesus took with him Peter and James and John, and led them up ahigh mountainby themselves. And he was transfigured before them,3and his clothes became radiant, intensely white, as no one on earth could bleach them.4And there appeared to them Elijah withMoses, and they were talking with Jesus.5And Peter said to Jesus, “Rabbi, it is good that we are here. Let us make three tents, one for you and one forMOSESand one for Elijah.”6For he did not know what to say, for they were terrified.7And acloudovershadowedthem, and avoice came out of the cloud, “This is my beloved Son; listen to him.”8And suddenly, looking around, they no longer saw anyone with them but Jesus only.

When we compare Exodus 24 and Mark 9, we can observe that there are significant parallels between the two books. Here are eight aspects of similarities that I’ve seen between the two books. (If you happen to spot anything more, please share it in the comments.)

  1. Mountains. Both events take place on high mountains: the Mount Sinai in Egypt and a high peak in Northern Israel, where Moses is buried. Both occurrences include Moses, and more particularly, both occurrences involve God communicating with Moses. Curiously, the LXX places o (Joshua or Jesus) on the mountain with Moses, which is a first for the Bible. What if this is a foreshadowing of the dialogue between Moses and Jesus? For the time being, let us simply say it’s intriguing
  2. Glory cloud. A cloud is visible in each of these instances, revealing God’s splendor. This also calls to mind Eden, another mountain of God (Ezek 28:13–14), where the Lord descended to stroll in the “cool of the day” (Genesis 3:8) for a period of six days and nights. Both activities take place within a six-day time frame each. It is possible that, in light of the relationship between the tabernacle and the creation, the Mount of Transfiguration is perhaps connected to the creation as well. If this is the case, how does the revelation of God’s glory in Christ connect to the formation of a new creation? In light of the fact that God spoke on the seventh day, it is provocative, to say the least (Exodus 24:16). After six days (i.e., on the seventh day), is he also there and speaking about his son—the one who would bring peace and reconnection between God and man
  3. A voice. A cloud appears in both divine meetings, and God speaks from there. Similarly, in Exodus 24, the Lord’s voice leads to instructions regarding the tabernacle (25:1ff), and in Mark, the Father’s voice combines Psalm 2:7 and Deuteronomy 18:15, establishing Jesus as the son of David and the prophet like Moses
  4. Assistant Professor of Biblical Studies (s). Both competitions pair the leading “mountain-climber” with a second climber (s). Moses and Joshua ascend Mount Sinai (Exodus 24:13
  5. 25:15 LXX)
  6. Moses and Joshua descend Mount Sinai. Jesus ascends to the right hand of the Father with Peter, James, and John (Mark 9:2). In both circumstances, the people who witnessed the splendor are expected to spread the word about it. This is not an exclusive revelation, but rather one that is intended to bring people to the knowledge of the God of glory, as represented by the Tabernacle. Both of these occurrences spark conversation regarding God’s possible dwelling location. In the book of Exodus, Moses receives instructions on God’s tabernacle. In Mark, Peter seeks to construct a dwelling place for Jesus (together with Moses and Elijah), but his plan is rejected, much like David’s initiative to construct a temple (cf. 2 Samuel 7). God alone takes the initiative in the construction of his temples
  7. He did so in Exodus and in the Incarnation, and he has taken the initiative in the construction of a new temple
  8. The People. Both incidents are followed by a flurry of activity in the valley beneath them. After obtaining the stone tablets and the instructions building the tabernacle, Moses returns to the golden calf to offer sacrifice to the gods. In a similar vein, when Jesus returns from the mountain, he finds his disciples engaged in a debate with the scribes (Mark 9:14). The golden calf is far worse in comparison, yet havoc erupts beneath the mountain in both situations.

We may learn about the Mount of Transfiguration’s “copying” of the events of Sinai by looking at these eight places of interaction. Or, to put it another way, the events of Sinai pave the way for the Transfiguration on the Mount of Olives, and the ongoing presence of God among the people of the world. This comparison is where we uncover at least two areas of discontinuity that ought to be taken into consideration, and which help us comprehend what Mark is describing and why this incident has such significance.

What the Transfiguration Means

By juxtaposing the books of Exodus and Mark, we may discover two ways in which Christ’s Incarnation surpasses the presence of God on Mount Sinai (and then the tabernacle). 1. After ascending the mountain, Jesus returns to his followers to dwell with them. The Lord descends from heaven to reside on Mount Sinai in the book of Exodus, but he does not enter the camp. This is how Moses describes it: “the brightness of the LORD descended upon Mount Sinai” (Exodus 24:16). Moses is continuously ascending and descending the hill of the Lord in the chapters leading up to and after this great revelation from the Lord.

  1. When we read Mark 9 in conjunction with Exodus 24, we learn how God comes from the people and returns to the people as Jesus journeys down the way to the Valley of the Shadow of Death.
  2. Despite the fact that the name Immanuel is not used in Mark’s Gospel, the contrast between Exodus 24 and Mark 9 exposes the same message.
  3. Jesus is the new and better temple, replacing the old one.
  4. During the book of Exodus, the Lord spoke to Moses from the cloud, giving him detailed directions for the tabernacle (Exodus 25–31).
  5. Peter, perhaps influenced by the book of Exodus, proposes that three tents be built: one for Jesus, one for Moses, and one for Elijah.
  6. As a substitute for repeating the construction project of the Old Testament, God has sent his Son to serve as a new form of dwelling place for mankind.
  7. Acts 3:22).
  8. There is no need to reenact the events of Sinai since Jesus has transported God’s people to a higher mountain where they can worship God.
  9. Even if Peter was completely bonkers for suggesting that he construct three “tabernacles,” why would he offer to construct tents rather than cooking a meal or offering lodging?
  10. When we compare these two sections, we can clearly see the advantages of Peter’s tent-building concept.

“Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man,” Jesus says to Nathanael. (See also John 1:51.)

The Benefit of Reading the Transfiguration at Sinai

By reading these texts together, we may have a better understanding of what is happening on the Mount of Transfiguration. The Lord Jesus Christ is not only a means of accessing God’s splendor, but he is also God’s glory shown in human flesh. To our amazement, this larger mediator is also a new temple, and he will bring the grace and glory of God to all who choose to follow in his footsteps. When Jesus arrives from the mountain, we see precisely what we’ve been talking about! Exodus 24:14 and Exodus 32:1), Moses, on the other hand, destroys the stone tablets owing to the people’s unwillingness to wait for him and place their confidence in God.

He doesn’t just wait for them to come to him; he goes to them, expressing compassion and providing them the gift of life.

Such is the good news of the Mount of Transfiguration, a revelation of God’s splendor that is best appreciated when read in conjunction with the story of the Transfiguration on Mount Sinai.

Who appeared to Peter, James, and John on the Mount of Transfiguration?

The question is, “Who appeared to Peter, James, and John on the Mountain of Transfiguration?” The Ensign, April 1983, pages 21–23 Professor Larry E. Dahl of Church history and doctrine at Brigham Young University is the author of this article. When Moses, Elijah, and John the Baptist (among others) came to Peter, James, and John on the Mount of Transfiguration, the apostles were given the “keys of the kingdom of heaven” (Matt. 16:19), which they used to enter the kingdom of heaven. In addition, there is evidence to support the claim that they were bestowed with authority from on high and taught in the business of God’s kingdom.

  • We may learn the following from their stories in the King James Version of the Bible: First, Jesus separated Peter, James, and John and brought them “up onto a high mountain apart” about a week after Peter was told that he would be handed the keys to the kingdom of heaven (Matt.
  • (See Mark 9:2 for further information.) 2.
  • (See Matthew 17:2.) 3.
  • 17) were seen by Peter, James, and John chatting with Christ.
  • A dazzling cloud “overshadowed them,” and “when they entered the cloud, they were filled with terror.” 5.
  • As they descended down the mountain, the Savior commanded them not to tell anyone about their encounter until until his resurrection had occurred.
  • It was also verified by him that John the Baptist had already arrived in his function as an Elias, and that he had been slain by the same people who would later slay the Son of Man.
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17:14.

We discover that John the Baptist was also there on the Mount of Transfiguration, according to the Prophet’s inspired translation of Mark’s account.

In his remarks on this line, Robert J.

As a result, many people have questioned whether or not this text has been printed incorrectly in any way.

Similarly, the Bernhisel copy, on page 74, contains exactly the same phrasing as the present text of the printed Inspired Version, so correlating the two versions of the text.

… “There can be no doubt that theElias who appeared on the Mount of Transfiguration was none other than Elijah the prophet.

180, 367; see also Joseph Smith’s Translation of the Bible.) “It is not to be understood that John the Baptist was the Elias who appeared with Moses to confer keys and authority upon those who then held the Melchizedek Priesthood, which higher priesthood already embraced and included all of the authority and power John had held and exercised during his ministry,” explains Elder Bruce R.

Possibly, he was present as the last legal administrator under the Old Covenant in order to symbolize that the law had been fulfilled and that all old things had been done away, thus drawing a contrast between his position and the position of the apostles Peter, James, and John, who were then about to become the first legal administrators of the New Kingdom.” (1965, 1:404 in Bruce R.

The Elias who appeared on the Mount of Transfiguration was, in fact, Elijah, albeit John the Baptist was also present to see it.

the fulness of the Melchizedek Priesthood.” He was able to reclaim this authority because it was necessary for the effective administration of the Melchizedek Priesthood ordinances.

The Savior, Moses, and Elias appeared to them on the mountaintop and gave them the keys to the kingdom.

(See 3:387 in the History of the Church.) According to the Prophet, the disciples were also transfigured, which may be interpreted as an explanation for Luke’s remark that “they entered into the cloud.” (See also Luke 9:34.) The Father’s voice coming from the cloud, as well as Peter’s remark that Jesus “received from God the Father honour and glory when such a voice came” (2 Peter 1:17), provide proof that the Father was also there.

  1. We have Moses’ evidence that mankind must be transfigured in order to be able to stand before God.
  2. It is recorded in Doctrine and Covenants 7 as “translated from parchment, penned, and concealed up by himself,” as part of John’s record.
  3. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954–56, 2:165), Elder Joseph Fielding Smith expressed his belief that Peter, James, and John “received their endowments on the mount,” and Elder Bruce R.
  4. they received the more sure word of prophecy.” 1.
  5. Indeed, there must have been a great deal that happened that we are not aware of.
  6. In this passage, Jesus not only maintains but also proves that the New Testament account of his experiences on the Mount of Transfiguration is incomplete, as it reveals that the Apostles there witnessed the transfiguration of the earth that will take place in the future.

We can be anxiously engaged in stretching our minds toward understanding and our souls toward worthy application of what we have already received while waiting for the end of time to arrive.

The Transfiguration (Chapter 26 of Jesus: His Story In Stone)

“On the Mount of Transfiguration, who appeared to Peter, James, and John?” In the April 1983 issue of the Ensign, pages 21–23, Professor Larry E. Dahl of Church history and doctrine at Brigham Young University is the author of this piece. When Moses, Elijah, and John the Baptist (among others) came to Peter, James, and John on the Mount of Transfiguration, the apostles were given the “keys of the kingdom of heaven” (Matt. 16:19), which they used to unlock the kingdom of heaven. In addition, there is evidence to support the claim that they were bestowed with authority from on high and instructed in the matters of the kingdom of God as well.

  1. Several things are learned about them through their tales in the King James Version of the Bible.
  2. 16:19).
  3. While they were there, Jesus was transfigured in front of them, and his face shone like the sun, and his raiment was transformed into “white as light.” 17:2 (Matthew 17:2).
  4. Moses and Elijah (“Elias” is the Greek version of the Hebrew Elijah; seeLuke 4:25–26; 1 Kgs.
  5. Jesus’ “death, which he shall complete in Jerusalem,” according to Luke, was predicted by Moses and Elijah.

A dazzling cloud “overshadowed them,” and as they “entered the cloud,” they “were terrified.” 5: The Father spoke from “out of the cloud,” saying, “This is my beloved Son, in whom I am well pleased; hear him.” “This is my beloved Son, in whom I am well pleased; hear him.” The Savior instructed them to keep their experiences to themselves until after his resurrection, as they descended from the mountain.

6.

” John the Baptist, in his function as an Elias, had previously come and been slain by the same people who would later slay the Son of Man, according to the prophetic word.

Peter’s mention of the transfiguration in his second epistle (2 Peter 1:16–18), the Prophet Joseph Smith’s inspired translation of the Bible, testimony from the Doctrine and Covenants, and commentaries by Joseph Smith and other modern prophets all serve to supplement and clear up the accounts of the gospel writers.

“And there came vnto them Elias with Moses, or in other words, John the Baptist and Moses; and they were conversing with Jesus,” Mark 9:3 states in the JST.

Matthews, who has done considerable work with the Joseph Smith translation of the Bible, says, “Considerable discussion has been stirred by this observation, since the appearance of John the Baptist on the Mount has never before been postulated.” Furthermore, there is no doubt that Elijah the Prophet was there on the Mount, and the title Elias (the Greek version of the Hebrew name Elijah) has typically been taken to refer to him as well.

As a result, many people have questioned whether or not this passage was printed in error.

A similar pattern may be seen on page 74 of the Bernhisel copy, which reads in exactly the same way as the printed Inspired Version, so correlating the two versions of the same text.

… The Elias on the Mount of Transfiguration was unmistakably Elijah the prophet, and there can be no doubt about it.” The exact nature of John the Baptist’s involvement is unknown.” The Bible translated by Joseph Smith, Provo, Utah: BYU Press, 1975, pages.

It is important to understand that John the Baptist was not Elias, who appeared with Moses on the Mount of Transfiguration to confer keys and authority upon those who held the Melchizedek Priesthood, which higher priesthood already embraced and included all of the authority and power John had held and exercised during his ministry.

Possibly, he was present as the last legal administrator under the Old Covenant in order to symbolize that the law had been fulfilled and that all old things had been done away, thus drawing a contrast between his position and the position of the apostles Peter, James, and John, who were then becoming the first legal administrators under the New Covenant.” (1965, 1:404 in Bruce R.

  • When Jesus appeared on the Mount of Transfiguration, he revealed himself to be the prophet Elijah, but John the Baptist was also in attendance.
  • the fulness of the Melchizedek Priesthood.” The Melchizedek Priesthood’s ordinances could not be properly administered unless this authority was restored by him.
  • According to the Prophet Joseph Smith, Peter, James, and John were not merely viewers on the Mount of Olives, but were also significant participants in the events that took place there.
  • The Father’s voice emanating from the cloud, as well as Peter’s remark that Jesus “received from God the Father honour and glory when such a voice came” (2 Peter 1:17), provide proof that the Father was there.
  • In the book of Moses (1:11), this is stated.
  • It is recorded in Doctrine and Covenants 7 as “translated from parchment, penned, and buried up by himself.” It is part of John’s record.
  • ) For the time being, we will not be able to find out what further John has to say about his experience on Mount Transfiguration since the record has been “covered up.” In his bookDoctrines of Salvation, edited by Bruce R.
  • McConkie has suggested that “while on the Mount.
  • (Doctrinal New Testament Commentary, 3 vols., Salt Lake City: Bookcraft, 1965–73, 1:400.) 2.
  • In fact, the Lord affirms this in Doctrine and Covenants 63:21: “When the world shall be transfigured, even according to the pattern which was given unto mine apostles upon the mount; of which account ye have not yet received the fullness,” the Lord says.
  • The whole report may reveal that numerous additional personalities, in addition to those already named, were in attendance and that much more was said and done than we presently know.

If we are fortunate enough to acquire the full story, we may discover that We can be anxiously engaged in expanding our minds toward comprehension and our hearts toward meaningful application of what we have already received while waiting for the end of time to come.

10 Things You Need to Know About Jesus’ Transfiguration

What exactly transpired at the enigmatic event known as the “Transfiguration”? What did it have to do with anything? The Transfiguration of Our Lord is a difficult event to comprehend. What caused that to happen? What did it have to do with anything? Here are some things you should be aware of.

1. What does the word “transfiguration” mean?

Is it possible to explain what took place during the enigmatic event known as the Transfiguration? What was the significance of this phrase? It is difficult to comprehend Our Lord’s Transfiguration. What caused this to occur? What was the significance of this phrase? You should be aware of the following ten points before proceeding:

2. What happened right before the Transfiguration?

Towards the close of a discourse to the twelve apostles, Jesus makes an ambiguous statement: “There are those standing here who will not experience death until they see the kingdom of God,” he says. When this was initially published, it was widely believed to be a prophecy that the world would end before the first generation of Christians passed away. However, the phrase “kingdom of God” may apply to a variety of different things, including the Church, which serves as the outward embodiment of God’s unseen kingdom on earth.

3. Did such a manifestation occur?

Exactly, and it’s right afterward that Luke tells us about the Transfiguration of Christ. “It has been.convincingly maintained,” Pope Benedict says, “that the placement of this phrase right before the Transfiguration ties it inextricably to that event.” One group of people—namely, the three disciples who accompany Jesus up the mountain—are guaranteed that they would directly experience God’s Kingdom being established ‘with authority,’ according to the Scriptures. The splendor of God’s Kingdom shines out of Jesus as the three of them stand on the summit of the mountain.

  • They recognize that the genuine Feast of Tabernacles has arrived while they are on the mountain, listening in on the dialogue of the transfigured Jesus with the Law and the Prophets.
  • When they look up to the mountain, they can see the ‘power’ (dynamism) of the Kingdom that is about to come in Christ (Jesus of Nazareth, vol.
  • 317).
  • He wasn’t referring to the end of the world as such.
  • In fact, Luke states that the Transfiguration occurred “about eight days after these sayings,” emphasizing the event’s proximity to them and implying that it was the fulfillment of this saying, which stated that some of them would be able to view the kingdom of God.

Mark cites a different number of days, stating that it happened “after six days” (Mark 9:2), yet each of these estimates are within a week of one another.

4. Who witnessed the Transfiguration?

The three main disciples, Peter, James, and John, are among those who are given the honor of seeing the event for the first time. (Andrew was either not present or was not included.) Although just three of Jesus’ followers were permitted to see the event, it is possible that this prompted the debate that occurred regarding which of the disciples was the greatest (Luke 9:46). To see a video of Jesus’ response to this question, please visit this link.

See also:  How To Have A Personal Relationship With Jesus

5. Where did the Transfiguration take place?

According to Luke, Jesus brought the three of them “up to the mountain to pray.” This peak is frequently mistaken for Mt. Tabor in Israel, however none of the gospels makes a specific identification of it. More information on Mt. Tabor may be found by clicking here (though be aware that the gospels do not actually say which mountain it was).

6. Why did the Transfiguration take place?

To put it another way, according to the Catechism, Christ’s Transfiguration is intended to strengthen the apostles’ faith in preparation of his Passion: the trek onto the ‘high mountain’ serves to prepare them for the ascent to Calvary. When Christ, as the Supreme Head of the Church, displays what his Body contains and radiates in the sacraments, we have what the Bible calls “the hope of glory.”

7. What does Luke (in particular) tell us about this event?

Several facts regarding the incident are mentioned by Luke that are not mentioned by the other evangelists:

  • This occurred while Jesus was praying, according to the author
  • Peter and his friends “were heavy with sleep when they awoke to see his splendor and the two men who stood with him,” according to the author
  • During Moses and Elijah’s departure, Peter makes the notion to build up booths, which he relates in the passage.

8. Why do Moses and Elijah appear on the mountain?

Moses and Elijah represent the two most important elements of the Old Testament: the Law and the Prophets, which are intertwined. Moses was regarded as the giver of the Law, while Elijah was regarded as the greatest of the prophets, according to tradition. The fact that these two figures “spoke of his departure, which he was to fulfill in Jerusalem” demonstrates that both the Law and the Prophets look forward to the Messiah and his sufferings in their respective books. This foreshadows Jesus’ own exposition of the Scriptures on the road to Emmaus, when he explains how they point to himself (cf.

  1. 9.
  2. When Moses and Elijah are about to leave, Peter makes the idea, implying that the apostle wants to extend their experience of glory as much as possible.
  3. The experience of the Transfiguration is intended to serve as a prelude to the hardships that Jesus would soon undergo.
  4. Moses and Elijah had been talking about “his departure, which he was supposed to complete at Jerusalem” because of this.

Apparently in response to this, theophany occurs: “A cloud came over them and shrouded them; and they were scared as they entered the cloud.” ‘This is my Son, my Chosen; listen to him!’ a voice came out of the cloud, proclaiming.”

10. What can we learn from this event?

The Transfiguration was a one-of-a-kind event in which God granted specific apostles the opportunity to have a privileged spiritual experience that was intended to strengthen their faith in preparation for the trials they would face in the future. However, it was merely a one-time occurrence. It was never intended to be a long-term solution. In the same manner, God may grant exceptional experiences of his grace to certain members of the faithful (not all of the faithful, all of the time) at specific points in their lives that help them to grow in their faith.

Instead, we should appreciate them for what they are.

What Now?

MySecret Information Club invites you to become a member if you enjoy the information I’ve provided here on my website. The Secret Information Club, if you’re not familiar with it, is a free service that I provide only through electronic mail. On a range of intriguing issues related to the Catholic faith, I send out information to my subscribers. If you sign up, you will receive information on what Pope Benedict has to say about the book of Revelation as the very first thing you will receive.

If you’re interested in learning more about them, just sign up using this convenient sign-up form: If you have any problems, please contact me through email.

The original version of this item published in the Register on February 21, 2013.

Mount Tabor

Mount Tabor, located in the Lower Galilee area of Northern Israel, rises dramatically from the flat and fertile Jezreel Valley, giving it a unique contour. Mount Tabor is significant as a Biblical site from both the Old and New Testaments, as well as a recreational destination, boasting spectacular hiking routes and being one of Israel’s most prominent paragliding spots, among other things.

Where is Mount Tabor?

Vad Levin’s breathtaking Mount Tabor is a work of art. Mount Tabor is located in the Lower Galilee area of northern Israel, in the far eastern part of the Jezreel Valley (also known as the Valley of Armageddon), in the Jezreel Valley (also known as the Valley of Armageddon). Mount Tabor, located approximately 15 kilometers west of the Sea of Galilee, stands alone and is consequently very remarkable, despite its comparatively low elevation of roughly 600 meters. That Mount Tabor has played such a vital role throughout history, and particularly during Biblical times is most likely due to this fact.

Mount Tabor in Religion

Mount Tabor is mentioned in both Jewish and Christian scriptures, and its significance is unclear. It is mentioned in the Old Testament as the border between the tribes of Zebulun, Issachar, and Naphtali, most likely because of its height and, as a result, the strategic control it provides over the east-west route through the Jezreel Valley, as well as the north-south route through the Galilee, which are both important trade routes. Mount Tabor, as a place of habitation and fighting during the era of the Second Temple, remained to be significant during this period.

Tabor is considered by Christians to be the site of the Transfiguration of Jesus Christ, during which Jesus started to radiate light and conversed with the prophets Moses and Elijah, according to tradition.

As a result, the location has long since been designated as a place of pilgrimage. Mount Tabor is home to two churches, the Roman Catholic Church of the Transfiguration and the Orthodox Eastern Sanctuary, both of which draw thousands of visitors from across the world each year.

Leisure and Hikes at Mount Tabor

Massive efforts have been made in the last 100 years to reforest Mount Tabor (a large portion of the mountain was chopped down during the Ottoman period), and now the peak is covered with a beautiful pine forest, thanks to these efforts. The construction of an access road up the mountain has substantially improved accessibility (and replacing the need to climb about 4,500 steps which was necessary in the past.) Mount Tabor is one of the most popular paragliding destinations in Israel because of its accessibility, along with its natural beauty and flat surrounding plains.

  • The trek begins in the Bedouin settlement of Shibli, which is located at the foot of Mount Tabor. It is a long and difficult hike. In total, the trail is approximately 5 kilometers in length
  • The short trail is a 2.5-kilometer nature trail located at the summit
  • The Israel National Trail traverses Mount Tabor as it travels from Metulla in the far north of Israel to Eilat in the south
  • And there are beautiful trails in the surrounding woodlands.

In addition to walks, there are 44 routes in the mountain’s wooded sections – for more information, read our page on Jeep Tours in the Galilee.

What Was the Transfiguration of Jesus?

“After six days, Jesus took Peter, James, and John with him and brought them to the top of a mountain, where they were all by themselves. He appeared to them as though he had been transformed. His clothing become a brilliant white, whiter than any other person on the planet could bleach them. And there came in front of them Elijah and Moses, who were conversing with Jesus at the time. “Jesus,” Peter replied to him “It is beneficial for us to be here, Rabbi. Let us construct three shelters: one for you, one for Moses, and one for Elijah, if you don’t mind.” (He was at a loss for what to say since they were so terrified.) They were shrouded by a cloud when a voice came from the cloud: “The cloud has spoken.” “I’m introducing you to my Son, whom I adore.

Just as they were about to begin their descent from the mountain, Jesus instructed them not to tell anyone about what they had witnessed until the Son of Man had risen from the dead.” Mark 9:2-9 (KJV)

The Transfiguration of Jesus Christ

This biblical incident appears in each of the Gospel books as a pivotal occasion in Jesus’ life and as evidence of his divinity. It is described as follows: Then, after performing a series of miracles and foretelling His own death, Jesus takes just three of his followers with him to a “high mountain.” They are Peter, James, and John. This is the location where the Transfiguration occurs, during which his physical appearance is radiantly altered. Transfiguration of Jesus Christ was a tremendous proof of His divine essence and manifestation of His glory, which Jesus possessed before to entering the human form and entering the kingdom of God.

“Allow this thought to dwell within you, just as it did in Christ Jesus: Who, while He was in the form of God, did not consider it theft to be on an equal footing with God: but He made Himself of no renown, and took upon Him the form of a servant, and was fashioned in the image of men: And when He was discovered in human form, He humbled Himself and became submissive unto death, even death on the cross.

As a result, God has also exalted Him and given Him a name that is above every name, in order that at the mention of Jesus’ name everything in heaven, everything on earth, and everything beneath the earth will bow, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father ” (Philippians 2:5-11KJV).

What was the Importance of the Transfiguration?

The following is a transcription of the video above in which the question “What was the significance of the Transfiguration?” is answered. It’s hard to comprehend what’s going on during the Transfiguration unless you take into consideration the fact that this miraculous event occurs only a few days after Jesus revealed to his followers for the first time that He was going to be crucified. Moreover, when Jesus announced to his followers in Matthew 16:21 that He was about to die, they were outraged and scandalized.

This is after those disciples had followed Jesus for months and years, had witnessed his miracles, and had performed marvels in His name.

As a result, Jesus separated three apostles, Peter, James, and John, and led them up a high mountain away from the rest of the group as a result.

He then instructs the disciples to pray, and they promptly fall asleep.

He had renounced his exterior brilliance, and for a little moment, while they looked on, they saw him transform into something greater (metamorphized is the Greek word).

The entire objective of that encounter was to strengthen the incredible faith in which those apostles were already standing.

When Jesus appeared on the Mount of Transfiguration, it was to strengthen the apostles’ already-shaking faith.

When they inquire as to why the exorcism has failed, Jesus responds that it is due to their incredible faith.

That Jesus was about to die was conveyed through the Transfiguration, and that is precisely what the event was all about.

He had been attempting to convey His approaching death to the disciples, and he now realizes how severely handicapped they have become as a result of the news.

So He is sensitive enough, a few days later, to provide that type of condescending object lesson, in which God condescends to give him that bodily splendour just for the sake of reinforcing their religious beliefs. Larry Koester provided the image for this article.

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