TRANSFIGURATION (μεταμορφόομαι, transfigure or transform). The Gr. word is used twice of the transfiguration of Jesus (Matt 17:2; Mark 9:2) and twice of the transformation of the lives of believers (Rom 12:2; 2 Cor 3:18).

I. Transfiguration of Jesus. All three synoptists report the event (Matt 17:1-8; Mark 9:2-8; Luke 9:28-36). Peter also refers to it (2 Pet 1:16-18). John’s allusions to the glory of Jesus may be reminiscent of it (John 1:14; 2:11; 17:24).

1. Place. A tradition from the 4th cent. named Tabor, in Galilee, as the mountain. By the 6th cent., three churches were built there. In the 19th cent., opinion changed in view of the fact that Tabor’s summit was occupied by a fortified city at the time of the event. There is no evidence of a departure from the region of Caesarea Philippi except to “pass through Galilee” later (Mark 9:30). Most scholars now think of Mt. Hermon, Pal’s. only snow-capped peak, as the “high mountain.” Rising N of Caesarea Philippi, it dominates the area. However, W. Ewing (ISBE, V, 3006) objects that the mountain must be in Jewish territory, where scribes were nearby (Mark 9:14). He suggests Jebel Jermuk, the highest mountain in Pal. proper, which dominated northern Galilee. Still others spiritualize the “high” and “holy” mountain, but these tend to deny the historicity of the event or the accuracy of the reporting.

2. Time. Early autumn of the year prior to the crucifixion appears to be the time. Matthew and Mark say it was six days after Peter’s confession. Luke says “about eight,” perhaps including the terminal days or allowing for an evening ascent and return on another day. Others, rejecting the time references, imagine that the account was transferred from a real or mythical resurrection appearance (see C. Carlston, “Transfiguration and Resurrection,” JBL, LXXX [1961], 233-240). Resemblances must be granted between the transfigured and the glorified Christ, but it is a bold criticism that deletes an event that is so persistently reported in historical context and substitutes another for subjective reasons. No such necessity exists for those who accept the NT picture of Jesus as the supernatural and divine Christ.

3. Event. In a context of prayer, the threefold event transpired. Jesus was transfigured, Moses and Elijah talked with Him, and a voice spoke from heaven.

Jesus, according to Matthew and Mark, was transfigured (μετεμορφύθη). The form (μορφή, G3671) includes those distinguishing characteristics by which one is recognized (see J. Lightfoot, Saint Paul’s Epistle to the Philippians [1913], 127, 128). Jesus appeared to be quite a different person than had been generally evident. Luke says, “The appearance of his countenance was altered” (Luke 9:29). Some MSS use the word ἕτερον (different) to indicate another class or kind. Matthew adds, “and his face shone like the sun” (Matt 17:2). All first mention the apparent change in Jesus Himself before referring to His clothing. Borrowing the light from within, His clothing became “white as the light” (Matthew), “glistening, intensely white, as no fuller on earth could bleach them” (Mark 9:3), “dazzling white” (Luke).

In the atmosphere of this transcendent glory, two persons, long glorified, became plainly visible, talking with Jesus. According to all the synoptists, Moses and Elijah were addressing Jesus. Luke adds that the subject was Jesus’ impending death in Jerusalem. This glory and free intercourse with the spirit world appealed to Peter. He sought to seize and retain it, but a bright cloud settled upon them all, obscuring the scene and perhaps dazing the disciples. From this cloud came the voice, “This is my beloved (or chosen) Son, listen to him.” When Jesus roused them (Matthew), they looked about and saw only Jesus (all three synoptists). The display was over.

4. Significance. The significance is firmly based upon the facts of the event. Every mention in the NT assumes that this was a deliberate self-revelation of Jesus to meet specific needs. No doubt Jesus Himself received benefit from the heavenly event, but the need of the disciples was apparently primary. They must be prepared for the dark days ahead and for the bright outcome. They must see that Jesus was already what He would eventually demonstrate Himself to be. To His supernatural birth, the earlier divine attestations, the miracles, the signs, and the lesser manifestations must be added this supreme assurance of His origin and mission. His glory had been but thinly veiled in human flesh. In this revelation, it was allowed to shine forth. His supremacy was freely admitted by the lawgiver (Moses) and the prophet (Elijah), who may indeed have come for the express purpose of a formal resignation from their mediatorship before the one true Mediator (M. Dods, editor’s footnote to J. Lange, The Life of the Lord Jesus Christ [1958 ed.], II, 327). The voice from heaven assured the disciples that Jesus was indeed the Son of God, as it had once assured John at the River Jordan (Matt 3:17) and would again assure the multitude in Jerusalem (John 12:28). The evangelists saw in this preview of the Resurrection glory, the God Incarnate—man’s only hope of glory.

II. Transformation of believers. Twice also metamorphoomai is used of the moral and spiritual transformation by which the believer is made like His Lord. A full commitment that issues in a continual renewing in the divine image is the basic enablement for Christian ethics (Rom 12:2). The work of the Spirit of God in the life of a believer is a constant transformation from one level of glory to another as one catches fresh visions of the divine glory (2 Cor 3:18).

Bibliography J. Lange, The Life of the Lord Jesus Christ (1872), II, 324-334; A. Edersheim, The Life and Times of Jesus the Messiah (1883), II, 91-101; S. Andrews, The Life of Our Lord Upon the Earth (1891), 356-359; W. Moulton, “The Significance of the Transfiguration,” Biblical and Semitic Studies (1901), 159-210; J. Lightfoot, Saint Paul’s Epistle to the Philippians (1913), 122-128; A. Ramsey, The Glory of God and the Transfiguration of Christ (1949), 101-151; H. Baltensweiler, Die Verklärung Jesu (1959), 151; C. Carlston, “Transfiguration and Resurrection,” JBL, LXXX (1961), 233-240.