INTRODUCTION

In this work, I will present an exegesis of the narrative from Mark: 9, 2-13;
transfiguration of Jesus - using the exegetical tools of biblical criticism.

In order to understand the account that the evangelist Mark describes, it is necessary
understand the word transfiguration. It comes from Greek and means change of
shape or form. It is not a metamorphosis in the pagan style, that is, a substantial change.
of his essence. In the case of Jesus, it is a change of appearance, of his figure, to show his
Glory. It is the decisive moment, in which Christ is recognized by his disciples as the
Messiah, who reveals to them how his work will be accomplished: his glorification will be a
resurrection, which implies the passage through suffering and death.1

1. Historical context2

Like most of the books of the New Testament, they were written in the first part of
1st century AD, in them the prevailing historical and cultural environment is reflected.
time:
He was under the influence of three great cultures: the Jewish, the Greek, and the Roman, therefore
reason, these passages cannot be understood without knowledge of Jewish culture, for
that their characters are Jewish,
In the Jewish social aspect of the time, it was divided into:
Upper class: it included political and religious leaders, solvent merchants, and
landowners and tax collectors (publicans)
Middle class: it was made up of small merchants, artisans,
the priests and the teachers of the law.
Poor class: it was the most numerous, composed of day laborers, and those who
Vivian on the margins of society.

It is said that there were approximately one million people in Palestine at the time,
The Jews did not form a united political and religious group, but were divided into many.
groups like this:
The Pharisees: who obeyed the law of Moses and represented the group with
more authority in the town, they were influential and participated in political direction
The Sadducees: who were associated with the Sanhedrin. They denied life.
future and the existence of angels and spirits, they disappeared with the destruction of
Jerusalem.
Herodians: those who were supporters of Herod.

1Cf. X. LÉONDUFOUR, Vocabulary of Biblical Theology, Barcelona, Ed. Herder, 2005, 912-913.

2G. THEISSEN; A. MERZ, The Historical Jesus, Salamanca, Ed. Sígueme, 1999, 256-271.

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 The Essenes: who are not mentioned in the New Testament but are referenced by
some historians like Simon and Josephus.
The Zealots: they were fanatics of freedom and an exaggerated expectation in the
culmination of life and history.
The teachers of the law: these were the learned scribes and rabbis, these
they taught religion and traditions.

At the time, there was hope that with the coming of the Messiah, justice would be fulfilled.
by the same hand of God, in such a way that those who opposed the people of God,
they would be punished, in this case the Greco-Roman empire, ideas also abound.
mystics, Hellenists, on one hand the dominant language is Greek, the policies
the rulers were Romans, we can also say that expectations were abundant
eschatological

The account of the transfiguration is located almost exactly in the middle of this.
gospel, and it is the climax of his decisive point, which began with Peter's confession
(8:29). Up to this point, Jesus has been teaching and healing. Now he will begin his journey towards
Jerusalem, where he will die.

Immediately before the transfiguration, Peter confesses that Jesus is the Messiah.
(8:27-30), and Jesus predicts his death and resurrection; to which Peter expresses serious
objections (8:31-33), and then Jesus begins to teach his disciples about the nature of
the renunciation of discipleship (8:34-38).

After these words of sacrifice and death, the transfiguration reaffirms the
Jesus' identity reveals his glory and calls the disciples to listen to him. It meant the
Jesus' validation, the interpretation of Jesus that the role of the Messiah was true, despite
of the impact of proclaiming their own suffering and approaching death caused them, he
he was the anointed Lord, the beloved son.

The section of this Gospel that recounts the transfiguration is linked by

both sides for the healing of a blind man (8:22-10:52); but the disciples remain
blind throughout the episode. Pedro has a good start by identifying Jesus as the
Messiah (8:29), but his response to Jesus' prediction about his death made it clear that
Pedro expected a different kind of Messiah than the one Jesus offered.

During the transfiguration itself (vv. 2-9), Jesus does not say even a word. In
9:1 where the section concludes, however, and where Jesus predicts his death and
resurrection, Jesus promises, "Truly I tell you, there are some of those who are here, that
they will not taste death until they see the kingdom of God coming with power.
so that in the transfiguration, Peter, James, and John, have a small preview of the
glory of the kingdom.

Some have suggested that the account of the transfiguration is actually an apparition.
of the resurrection that Mark placed out of sequence in this Gospel (Matthew and Luke

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They use the Gospel of Mark as one of their main sources, so we can expect
who agree with the account of Mark). Few scholars support this idea today.

Immediately after the account of the transfiguration, Jesus and the three disciples
they descend from the mountain and face a very different position from that of the mountain: a crowd
gathered around a boy with a spirit that shakes him violently. The
the disciples who remained at the foot of the mountain have not been able to cast out that spirit, so
Jesus does it. The problem of the disciples is the lack of faith and prayer (9, 14ss).

2. Literary criticism

Matthew 17: 1-12 Mark 9: 2-13 Luke 9:28-36

The Transfiguration The Transfiguration The Transfiguration
17:1 Six days later, take 9:2 Six days later, take 9:28 It happened that about eight days
Jesus with Peter, to Jesus I get to Pedro, after these words, took
Santiago and his brother Juan, Santiago and Juan, and he takes Pedro, Juan and Santiago with him.
and took them apart, to a mountain by themselves, apart, to a mountain and went up the mountain to pray.
high. high. And he was transfigured before 9:29 And it happened that, while
And He was transfigured before them, he was crying, the look on his face was
of them: his face turned 9:3 and his clothes became mute, and his clothes were of a
brilliant like the sun and its shining, very dazzling whiteness,
dresses turned completely white, so much so that no 9:30 and behold they were talking
like the light. The batterer on the ground would be with him two men, who were
In this, they are able to bleach them from that Moses and Elijah;
Moses and Elijah appeared. 9:31 those who appeared in
that they were talking with him. Elijah and glory appeared to them, and they spoke of his departure,
17:4 Taking Peter the Moses, and they were conversing about what he was going to fulfill in Jerusalem.
word, said to Jesus: 'Lord, Jesus.' 9:32 Pedro and his companions
It's good to be here. If9:5 Peter took the word and they were heavy with sleep, but
You want, I will make three tents here, says to Jesus: 'Rabbi, it is good to stay awake, and they saw
one for you, another for Moses and to be here. We are going to do his glory and for the two men who
another for Elías. three stores, one for you, another was with him.
17:5 He was still speaking, for Moses and another one for 9:33 And it happened that, as they separated
when a luminous cloud said to Elijah; they of him, Peter said to Jesus:
He covered with his shadow and from 9:6 - for he did not know what "Master, it is good for us to be here.
a voice came out from the cloud saying: respond since we are going to make three stores, one
This is my beloved Son, in fear. for you, another for Moses and another
who me I please; 9:7 Then a one was formed for Elijah," not knowing what
listen to him. cloud that covered them with its saying.
17:6 When the disciples heard this, a shadow came, and a voice came from 9:34 I was saying these things.
fell face down to the ground filled with the cloud: 'This is my Son when a cloud formed and the
scary. beloved, listen to him. covered with its shadow; and upon entering
17:7 But Jesus, approaching 9:8 And suddenly, looking at the cloud, they were filled with fear.

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they touched him and said: around, they no longer saw anyone 9:35 And a voice came from the
"Get up," no you have more than just Jesus with them. cloud, that said: 'This is my Son,
fear. 9:9 And when they were descending from my Chosen; listen to him.
17:8 They lifted their eyes and the mountain ordered them to no one 9:36 And when the voice had
They didn't see anyone else to tell what they had seen, Jesus found himself alone.
Jesus alone. until the Son of Man They were silent and, during those days,
And when they came down from the resurrection among the dead, they told no one anything about what had happened.
mount, Jesus ordered them: "No dead." they had seen.
Do not tell anyone about the vision until 9:10 They observed this.
that the Son of Man has a recommendation, discussing
resurrected from among themselves what was that about
dead. to rise from among the
17:10 His disciples to the dead.
they asked: 'Why, then, 9:11 And they asked him: 'Why
the scribes say that Elijah what do the scribes say that
Should it come first? Should Elias come first?
17:11 Responded He answered them: 'Elijah
Surely, Elijah will come first and restore.
come to restore it all. everything; but, how is it written
I tell you, however: of the Son of Man who
Elias has already come, but he will not suffer much and what will it be
Did they recognize but despise?
with him as much as they wanted. So 9:13 Well, I tell you:
also the Son of Man Elijah has already come and they have
he will have to suffer from the fact that he has
them. dear, as it was written
about him.

2.1 Main differences and similarities

Matthew and Mark talk about six days, while Luke talks about eight days.
Matthew and Mark place the disciples in the same order, Luke does not.
Matthew and Mark want to emphasize that they were alone, Luke does not give it importance to
this situation.
The three agree on the transformation of Jesus' appearance and clothing, but
Lucas emphasizes that Jesus is praying before the transformation.
The three recognize that Moses and Elijah were talking with Jesus.
Lucas mentions the topic of conversation which is the departure or exodus of Jesus.
Lucas alludes to the glorious aspect of Moses and Elijah.
Marcos mentions that the mood of the disciples is one of astonishment and fear.
Matthew does not mention them and Luke tells us that they were sleepy.
Marcos and Lucas point out Pedro's lack of knowledge.

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 The three mention the nine, but Mateo emphasizes that it is luminous.
The three mention the celestial voice, but with different emphasis; for example, Matthew gives it
puts pathos, that is to say, it gives feeling to the voice of God by affirming that
He is happy with his son, Lucas emphasizes the messianic proclamation of the voice.
Marcos instills a feeling of love and adoption.
The three coincide with the mandate of the voice to listen to their child.
Mark and Matthew do not end the pericope as Luke ends it, since Luke
it ends in verse 36 with the silence of the disciples, however, Mark and Matthew
they show a scene where a dialogue with Jesus about Elijah takes place,
even Matthew determines that the disciples understood that Jesus was referring to
John the Baptist like Elijah.

According to the two-source theory, Mark serves as a basis for Luke and Matthew, without
it is interesting to analyze the fact that Luke did not include the final scene and
conversation of Jesus with the disciples, apparently this scene existed in the Q document
which was embraced by Matthew as he provides us with a more detailed narration of the
same, and which may have been added by tradition to Mark and this explains somewhat
way because it does not exist in the writings of Luke.

2.3 The Pericope: Key Words

Transfiguration
The mountain, place of the presence of God.
The glow is a sign that God was there.
The cloud in which God manifested to Moses and that later accompanied them through the
desert.
The voice that is the way through which God communicates His will.
The huts or tents, alluding to the most important festival in the time of Jesus for the
Jews. Messianic festival commemorating the passage through the desert, of the
slavery to the promised land.
Moses and Elijah, who are symbols: The Law and the Prophets, the two pillars on which
established the religiosity of the Jewish people.

2.4 What did Moses and Elijah say to Jesus?

They were talking about his departure, that Jesus was going to fulfill in Jerusalem.
His departure (Greek = exodus) refers to his death.
Luke's focus is now on Jerusalem. The city of Jerusalem is an important theme.
for Luke-Acts (see Lk 9:51, 13:33)
Jesus was going to fulfill it
Jesus is not a victim in his death; he is the one who carries it out.
It is a necessary mission that has to be fulfilled.

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 It is likely that the words of Moses and Elijah were to encourage Jesus as a being.
human for everything I was going to have to suffer

2.5 What allusions to the Old Testament are there in the transfiguration?

The entire event reminds us of Sinai in Exodus 24:

Moses (leader of the 'exodus')
climbed a mountain (Sinai)
with three companions
to receive the divine revelation and hear the voice of God, and the cloud was present
shekinah of the glory of God (Ex 24:15–18) when he came down, his appearance shone with the
glory to God
Israel camped in tents
There is a mention of a six-day period in Ex. 24.16 (see Mt 17.1)

The voice of heaven

There are allusions to Psalm 2:7 ('You are my Son') - a divine statement about his
son of the king, in a messianic Psalm
Isaiah 42:1 (“The Chosen One”) – one of the psalms of the Servant of the Lord

3. Textual criticism

Mark is the oldest gospel that is preserved, and it is the source of Matthew.
and of Luke. But there are indications that the canonical written version of the 3rd century is not the only one.
text form that was used. There were possibly several editions of Mc (proto-Mc and
Deutero Mc what Lc and Mt knew).

It could be said that Marcos is a modeling theologian because he coherently shapes

traditional material, Jesus appears wrapped in a mystery that is being unveiled
progressively. Lacks literary art, writes with difficulty, does not build long
speeches, but juxtaposed phrases, their language is very simple, the narratives are lively
and with details, resulting in a pleasant and dynamic appearance.

4. Critique of forms

We can determine that the genre of the book is gospel, and that specifically its
genre is mythical and legendary.

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 The messianic confession made by Peter can be considered as a legend of
faith in the messianity of Jesus, because it is considered the birth of faith in
primitive community in the messiah.

It is possible that Marco's audience consists of pagan Christians converted from Rome.
in the midst of the persecution. They are aware that the Messiah has come, that it has begun
the Kingdom, but the community must overcome this situation. Marcos must explain the
customs and the relationship with the A.T.

4.1 Author's Purpose

One of the main purposes of the author is to determine the heavenly origin of Jesus,

b. Establish Jesus as the Son of God

c. The two natures of Jesus
d. Jesus is exalted to a celestial glory
e. Presentation of Jesus as Messiah (messianic secret).

5. Theological context

Proclamation of Jesus as the Messiah, Son of God.

Representation of the two natures of Jesus. When it is transported to a sphere.
celestial to be able to speak with Elijah and Moses, and then it takes on a figure again
earthly, in order to be with his disciples, which could be related to the
kenosis of Christ.
At its core, the theme is raised through Jesus, who appears as a revelation.
true and full of God of the Old Testament, it is called the eschatological and total manifestation
of the divine mystery.3
It is a gospel that announces Jesus, the Messiah Son of God who manifests as the
Suffering Savior, who must be accompanied on his way to the Cross.

The logical context is the consecration of Jesus as the messiah.

The link: we consider that the link is represented by Moses and Elijah,
because many Jews believed that the prophet Elijah had to resurrect to
to prepare the coming of the Messiah, Moses and Elijah spoke of his departure, which was to be
to fulfill. The game they were talking about was the death of Jesus. Both the Exodus of
Moses, like the death of Jesus, are events of salvation; we can analyze that Moses...
presents as the representative of the law and Elijah as the greatest prophet.

3Pikaza Xabier. TO LIVE THE GOSPEL. Reading of Mark. Ed. Verbo Divino. Navarra.
1997. Pages 225-226.

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 6. Literary and theological synopsis

6.1 The account of Mc (9:2-8) and Mt (17:1-8)

"After six days" the Transfiguration takes place. Since in the synoptics
The chronological concretions are rare, it should be considered that this is intentional. It wants
indicate the connection with what precedes: the announcement of the passion and the instruction that has been given to
his disciples about the need for self-denial.
To witness it, he chose three disciples, Peter, James, and John.
They are three of the first four called to follow him and lead the school list.
apostolic. They are the three allowed to witness the resurrection of the daughter of Jairus (Mark 5:37)
and accompanied him in his agony in the Garden of Olives. And he goes up with them to "a mountain
high." It is the preferred place for theophanies and suitable for retreat and prayer. Some,
thinking that the scene took place in the region of Caesarea Philippi, they locate the episode
from the Transfiguration on Mount Hermon, 2814 meters high, located about 20 km.
from that city. But more than the geographical location, what matters is the meaning
theological of the mountain as a place of revelation of God. The same history of religions
shows that they point to the mountain as the dwelling place of the gods, a place in which
they touch the sky and the earth.
On the mountain, he was "transfigured" before them. Literally, transfiguration is "change of
form", of appearance. Appearance of a being under a form different from its own.
figure change evokes Mark 16:12 where the risen Christ appears to the disciples of
Emmaus 'under another figure'. The verb used by Mark and Matthew is in the passive voice.
divine); it is God who reveals his glorious Son. Mark and Matthew accumulate metaphors and
comparisons to express the glorious manifestation of Jesus:
Mark says that "his garments became shining, very white, so much
that no fullers (launderers) on earth would be able to whiten them that way" (v.3).
Matthew describes the face of Christ shining like the sun, a classic comparison.
inside and outside of the Bible, as an expression of the most intense light; like that of the righteous who
they shine in the kingdom of the Father (13:43; cf. Dan 12:3). The brightness of the face and the clarity
supernatural (Mark 9:3) of the garments correspond to a peculiar procedure of
religious pedagogy in the biblical history of Revelation; namely, the appearance of a
sensitive luminous phenomenon as a warning and sign of an effective presence of the Divinity.

"Elijah and Moses appeared to them": Moses represents the Law. With his mention,
"monte alto" evokes Sinai, where Moses met with God and from which he descended with the
face illuminated by the glory of God (Ex 29-35). And the 'bright cloud' would evoke Ex 40:35:
Moses could not enter the Tent of Meeting, for the Cloud dwelled over it, and the
the glory of Yahweh filled the dwelling." Such evocations manifest the intentionality of
the evangelists, especially of Mt, highlight that Jesus is the new Moses who
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bring the Law of the new Kingdom and to whom we must listen, the great Prophet announced in Deuteronomy
18,15; Elijah, one of the most illustrious representatives of the prophetic ministry, represents the
Prophets of the OT. He also had an encounter with God on Mount Horeb, where God
had revealed to Moses (Ex 3:1s). Perhaps the reason why Elijah appears is due to
who was expected to be the precursor of the Messiah. And the fact that Mc mentions him first
that Moses, contrary to the chronology, is being implied by this evangelist as
the eschatological component is more important. Elijah introduces the end times.

The set of these two characters, who spoke with Yahweh in Sinai and now
they converse with Jesus on the Tabor, stating that Jesus surpasses all the characters of
Old Testament and which has come to bring to its climax the revelation of the OT
contained in the Law (Moses) and in the Prophets (Elijah). Hence the presence of these two
characters that will disappear at the end of the scene leaving only Jesus. Mc and Mt do not.
They refer to the conversation between Moses and Elijah with Jesus. Luke will refer to it.

The mention of the stores may have been suggested to him by their proximity.
"stores' festival" in which the Jews had to live in them, built with
green branches, with which they commemorated the pilgrimage through the desert on the way to the
Promised Homeland. Mc's observation of Peter's confusion in v6 responds to
his tendency to frequently emphasize the misunderstanding of Peter and the other disciples.4
The appearance of the cloud ('luminous', says Mt) and the subsequent voice from Heaven are
response to Peter's words and clarifies the meaning of the Transfiguration. The cloud
The luminous was a symbol of the presence of God in the Old Testament (cf. Ex 14:24;
16,10; 2 Chron 5,13s). She now covers with her shadow the three characters, and also the
disciples (Lc). Saint Matthew emphasizes the relationship of the cloud with Glory (v.2) through the
luminous adjective. The three Synoptics express the action of 'covering' with the technical verb.
episkiádsein (cf. Lc 1,35), which evokes the resting (the cloud) covering with its shadow the
"Tabernacle" of the Covenant in the Exodus "full -like the future Temple-of the Glory of
Yahweh" (Ex 40:35 and 1 Kings 8:10-11). Jesus appears as the Temple of the Presence.
"eschatological of God in His People, fullness and irradiation of the Glory of Yahweh".
The Father proclaims Jesus as His Beloved Son. From the cloud, the voice is heard.
from Heaven, which was heard before at the Baptism of Jesus, and which is now addressed to the three
disciples. As in the Baptism we have a proclamation of the messiahship of Jesus, and
a divine confirmation of Peter's confession. In Baptism, the words of the Father are
they address Jesus, and perhaps the Baptist. Now they turn to the disciples and add to them:
"Listen to him." After the time of the Law and the Prophets of the Old Testament, Jesus Christ is the New
legislator and the great Prophet of the last times (Dt 18:15). Here and now what they have
What to listen to and accept is what Jesus has just previously told them: that he has to ascend.
to suffer to Jerusalem, and that if they want to be his disciples they have to follow him through the
the path of sacrifice undertaken by Him at the express will of the Father, who loves Him
Suffering Messiah.

4J. GNILKA, The Gospel According to Saint Mark. Vol. II, Salamanca, Sígueme, Salamanca, 1986, 39.

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 Mt adds a gratifying fact: (Beloved Son) "in whom I am well pleased." Christ and
Only He can fulfill the Father's delights.
Before the voice of Heaven, the disciples are overwhelmed by that terror, fear
reverential, which implies the irruption of the supernatural into our world. But Jesus is
He approached them and said, 'Get up and do not be afraid.' It had been a happy moment, but fleeting.
against what Pedro intended. One had to follow the path of suffering, of the
dark night, in pursuit of Jesus. But the disciples surely felt comforted and
fewer indecisive individuals on the path of Jesus. Peter will remember the theophany in support of his
teaching in 2 Peter 1:16-18.

6.2 The account of Luke (9,28-36)

It presents remarkable differences with the text of Mark and Matthew, indicating that it has had
a different source, or that Lucas has made a broad personal rewriting of the text
common to Mc and Mt. Having already considered the common fund with the other Synoptics, I will now expose
only the Lucanian peculiarities.
Instead of the "after six days" of Mark and Matthew, Luke says "about eight days.
after," generic indication to refer to a week; in the Roman calendar eight days
it is equivalent to a week.

Lucas notes that Jesus took with him Peter, James, and John and ascended to the
mountain "to pray," as the reason for going up the mountain. And he adds that "while he prayed" he
changed the appearance of his face (v.29). Adds to the text of Mc and Mt the theme of prayer; theme
peculiar to the ascetic aspect of his gospel. Luke presents Christ praying.
in the solemn moments of his life: 3.21 (Baptism); 5.16; 6.12 (before the election of)
the Twelve); 9,18 (in the face of the Primacy's promise to Peter); 11,1 (in light of the Father's teaching
Our); 22.41 (before the Passion).
It is more subdued than Mc and Mt in the description of metaphors and comparisons for
to manifest the effects of transfiguration: 'his face suddenly changed and his clothes
they were of a dazzling whiteness" (v. 29). He does not use the verb "was transfigured"; most of
the commentators attribute such an omission, given their pagan-Christian readers, to
attempt to avoid ambiguous interpretations with the Greek myths of metamorphosis of
certain characters.
Moses and Elijah appeared in glory and spoke of his departure that
would take place in Jerusalem" (v. 31). It will then say that Peter and his companions "saw his
glory (the one of Christ) and to the two men who were with him" (v. 32). It is about the glory of
the Resurrection of Christ, which will follow the passion and death, already announced to the disciples
in the first announcement of the passion (Mk 8:31; Lk 9:22). By introducing the explicit reference to

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the 'glory', Lucas specifically emphasizes what was already implicit in the relationship of
Marcos5
The topic of the conversation between Moses and Elijah with Christ was the "departure of Christ,"
that he was going to fulfill in Jerusalem." Luke highlights this fact more clearly than
Mc and Mt have an aspect of the meaning of the Transfiguration. The term used by Lc 'exodon'
(literally "exit") is commonly interpreted as death. It is characteristic of Luke.
present Christ, especially from 9:51, with the gaze set on Jerusalem, where he
they fulfill the great salvific events and from where the preaching will begin
gospel to the whole world.
Peter's interpretation regarding the tents, in Luke occurs not in presence
of Moses and Elijah, only after they have withdrawn. Peter would think that with his proposal
his presence could be assured. It retains the 'not knowing what he was saying' from Mark 9:6. This
it will take place later when the cloud appears.
Finally, there is also a difference in Luke in the words of the Father: instead of the
Beloved Son of Mc and Mt, says: 'This is my Son, my Chosen one' (v. 35). Luke insists more
that in divine filiation in the messianic election. Jesus is the chosen Messiah to bring to
the work of redemption is finished.

CONCLUSION

Perspective of each evangelist. The accounts of Mark, Matthew, and Luke have a broad background.
common, but in their wording each of them has given it a peculiar dimension in
relationship with their theology.

Marcos, describe a theophany of the hidden Messiah. "In Mark, the Transfiguration is a
epiphany of the Messiah-Doctor to the stunned disciples: she must remain in her
memory even though they cannot understand what the resurrection of the dead is (9,1). The
mystery imposes itself on the disciples that cannot be grasped or understood before the day of the
Easter6This corresponds to the disciples' misunderstanding regarding the
the person and message of Jesus, which Mark highlights throughout his gospel.
Probably Mc, in whom the passion of Christ has a special significance, thinks about
Gethsemane, in whose account it also states 'they did not know what to say' (14:40).

By placing his first mention of Moses before that of Elijah

(v.4), what seems intentional (cf. later where he first mentions Moses, v.5),
It seems to indicate that Mc is thinking about the Kingdom that was expected to be inaugurated by Elijah.
We would have in Mc's perspective a scene of enthronement that looks to the
Resurrection.
5J. A. FITZMYER, The Gospel According to Luke. Vol. III, Madrid, Cristiandad, 1986, 127.

6X. LEÓN-DUFOUR, Transfiguration. Gospel Studies, Madrid, Ed. Cristiandad, 1982, 110.

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 Matthew. In this evangelist, which emphasizes the apocalyptic traits, Jesus
transfigured appears as the new Moses, who comes to fulfill the Law and the
Prophets of the OT, and "encounters God on a new Sinai in the midst of the cloud, with the
radiant face, assisted by two characters from the Old Testament who received revelations at Sinai and
they personify the Law and the Prophets that Jesus comes to fulfill (5:17). The voice
Celeste orders that she be listened to as the new Moses, and the disciples prostrate themselves.
reverence to the Master (cf. Mt 28:17). In the end, only 'he' remains because he alone is enough.
as Doctor of the perfect and definitive Law. For this reason, he always places Moses first.
place.
Lucas. While Mc describes the epiphany of the hidden Messiah, Mt highlights
the manifestation of Jesus as the new Moses, Luke presents Jesus in prayer, during
during which the Transfiguration takes place. Moses and Elijah talk to him about his death that
will take place in Jerusalem, the place of the great salvific events. It makes an allusion
concrete the 'glory' that will follow him. And the Father also proclaims him as the Messiah.
chosen to carry out the redemption. "The purpose of God is taken here not in its
developing objective -death, resurrection, ascension- but in the fleeting act that transfigures
the person of Jesus; the imperative "one must go through the cross to enter into glory" is
in the face of this man who still belongs here below and yet lives already
in glory. It is the time of Jesus. In the transfigured Jesus, the mysterious come together.
humiliation of the mortal condition and the glory of divine existence.7
The command to keep silent. Mark and Matthew say that Christ commanded the witnesses to the
Transfiguration that they should tell no one about it 'until the Son of Man
will rise from the dead" (Mk 9:9; Mt 17:9). Luke notes that they remained silent and, by
those days, "they did not tell anyone what they had seen" (9,36). The reason why
They must keep such silence until the passion, death, and resurrection take place.
of Christ, the disciples were not in a position to understand the true nature of the
messianism and the work of Jesus. The following accounts will show how much still
They had to learn. At this moment, they still ignore what the resurrection meant.
from among the dead (Mark 9:10). The episode of the Transfiguration was only meant to confirm
Peter's confession and 'to uproot' the scandal of the cross from the disciples.

To all this, in my opinion, it still seems logical, and I would almost say necessary, the
Transfiguration in which Christ confirms Peter's confession, softens at least the
scandal of the cross and announces that this is not the end of the road either in Christ or in the
disciples.

BIBLIOGRAPHY

7X. LEÓN-DUFOUR, Transfiguration. Studies of the Gospel, 113.

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LEÓNDUFOUR, Xavier, The Transfiguration of Jesus. Gospel Studies, Madrid,
Christianity, 1982.
GNILKA, J, The Gospel According to St. Mark. Vol. II, Salamanca, Ed. Sígueme,
Salamanca 1986.
FITZMYER, J. A., The Gospel According to Saint Luke. Vol. III, Madrid, Ed. Cristiandad,
1987.
COTHENET, E., 'Transfiguration', in Encyclopedia Dictionary of the Bible,
Barcelona, Herder, 1993.
HENDRIKSEN, William, Commentary on the New Testament. The Gospel according to Saint
Marcos, Michigan, Ed. Challenge, 1998.
PIKAZA, Xabier, To Live the Gospel. Reading of Mark, Navarra, Ed. Verbo
Divine, 1997.

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