Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah”–not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.

[On the next day, when they had come down from the mountain, a great crowd met him. Just then a man from the crowd shouted, “Teacher, I beg you to look at my son; he is my only child. Suddenly a spirit seizes him, and all at once he shrieks. It convulses him until he foams at the mouth; it mauls him and will scarcely leave him. I begged your disciples to cast it out, but they could not.” Jesus answered, “You faithless and perverse generation, how much longer must I be with you and bear with you? Bring your son here.” While he was coming, the demon dashed him to the ground in convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. And all were astounded at the greatness of God.]

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This is the Gospel reading to be read aloud by a priest on the last Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will be led by a reading from Exodus 34, where Moses came down with a second set of tablets and we read, “Moses did not know that the skin of his face shone because he had been talking with God.” That will be followed by a singing of Psalm 99, where David wrote: “[Yahweh] spoke to them out of the pillar of cloud; they kept his testimonies and the decree that he gave them.” These will be followed by the Epistle reading from Second Corinthians, where Paul wrote, “we act with great boldness, not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside. But their minds were hardened.”

It is important to realize that there are three accounts that are called “The Transfiguration;” and one of the three will be read each year [Years A, B, and C], so all will be read on the “Last Sunday after the Epiphany.” In the special service that is called the Feast of the Transfiguration [each August 6], this selection from Luke [sans the optional verses] will be the reading each year. This means all three should be seen as telling the same story, where small details added by one, but not the others, should be seen as the whole truth, so all are fully supported by one another.

Both Matthew and Mark [the other two telling this story] begin chapters with this event that Luke places in the middle of his ninth chapter. In Mark’s eighth chapter, he tells that, “Jesus and his disciples went on to the villages around Caesarea Philippi.” (Mark 8:27a) In his ninth chapter, Mark wrote: “After six days Jesus took Peter, James and John with him and led them up a high mountain.” Matthew offered the same information, stating in his sixteenth chapter, “When Jesus came to the region of Caesarea Philippi” (Matthew 16:13a), and in his seventeenth chapter: “After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves.” (Matthew 17:1) Because Luke is telling the story of Mother Mary, who was not always with Jesus (as were the disciples), and because she had divine remembrances that were less aligned with chronological details, Luke only wrote: “[Jesus] took Peter, John and James with him and went up onto a mountain to pray.” This should be understood as a “high mountain” in the region of “Caesarea Philippi;” and, that is Mount Hermon.

Last February (2021), I posted my comments about Mark’s version of the Transfiguration (Mark 9:2-9), which has some good information that can be read by searching this site. I welcome all to read that. I have not written about the Matthew account, as of yet. Because this reading offers as ‘optional’ verses 37 – 43a, I will address this reading more from a perspective that attaches it to the Exodus 34 and 2 Corinthians readings, where Moses’ glowing face and his wearing a veil is the connecting Scripture to all that tells of The Transfiguration.

In the Exodus reading that takes place on the last Sunday after the Epiphany, Year A, those verses come from the twenty-fourth chapter, which tells of Moses going up the mountain, entering a cloud, and staying there for forty days. It is only in Exodus 34 that any references to Moses’ face shining is found, with that shine causing fear in the Israelites (including Aaron). It is only in Exodus 34 that tells of Moses wearing a veil so the Israelites would not be afraid. Because Exodus 34 is ten chapters after Moses spent forty days on the mountain, having come down and presented the Covenant to the Israelites, the details of Exodus 34 must be seen as a prophecy of future times, when the high priests would allow idol worship and the people feared knowing the truth of the Covenant. Thus, the three stories of Jesus going up a high mountain and entering a cloud, with his face shining, means Jesus is the fulfilment of the prophecy of Exodus 34.

Jesus is the New Commandment to be presented to those who had rejected marriage to Yahweh, by breaking those marriage vows brought down by Moses. That needs to be understood as confirmed by Paul in his letter to the Corinthians, which said true Christians (Saints and Apostles) do not wear a veil of ignorance; saying that veil was because “their hearts were hardened.” In the ‘optional’ verses from here in Luke, Jesus confirms this by telling a man with a son possessed, “You faithless and perverse generation, how much longer must I be with you and bear with you?”

In Luke’s reading, there seems to be a contradiction from that written by Matthew and Mark. Luke wrote, “About eight days after” (NRSV beginning to verse 28, omitted from the reading today by the Episcopal Church), whereas both Matthew and Mark wrote, “After six days.” There is nothing that is contradictory in this difference. Mary’s numbering of days as “eight” is saying that after Jesus told his followers to “take up your cross” (Luke 9:23-27), it was “eight days after” that Jesus took Peter, James and John up Mount Hermon. The numbering of Matthew and Mark are referring to the day of the week, so it was a Friday (the sixth day) when they went up the mountain. That says Jesus wanted to be in that position for the Sabbath; so, everything written in all three took place on that holy day. As for the “eight days after,” that says the day of the week when Jesus told his followers to “deny themselves and follow” him was on a Thursday (the fifth day of the week), or “about eight days” before Friday. Everything matches that way.

In Luke’s verses twenty-eight and twenty-nine, he said Jesus went up the mountain “to pray” [“proseuxasthai”], and while “praying” [“proseuchesthai”] “the appearance of his face changed.” [NRSV] This needs to be understood that “praying” is meant to be “talking with Yahweh,” or as Exodus 34:29 writes: “[Moses] was not aware that his face was radiant because he had spoken with Yahweh.” [NRSV] The Hebrew root word in Exodus is “dabar,” which means “to speak.” Thus, the way one “speaks” with Yahweh is through “prayer.” This “praying” done by Jesus, now known to be on a Sabbath and on a high mountain with three disciples present, says Jesus was “praying” for the benefit of the three with him, not for himself. He was “talking with the Father” about his disciples.

It is important to see this element of prayer being for others, as the whole concept of Moses going up the mountain to talk with Yahweh was to deliver a message to the Israelite people. When Moses “prayed” to Yahweh, he was “praying” for the people he led. This must be understood as the same reason Jesus went up the high mountain; and, the support for that comes from Luke writing, “the appearance of his face changed, and his clothes became dazzling white.” That was as viewed by Peter, James and John, because like it is written in Exodus 34, “[Moses] was not aware” of what his appearance was. Jesus would not have been aware of how his appearance changed or what others saw.

In verse thirty, Luke begins that verse with the word “kai,” followed by one word (before a comma mark), which says, “behold!” [“idou”]. This important field of vision must be realized as that witnessed by the disciples who had accompanied Jesus up the mountain. While Mount Hermon is so high it maintains a constant snow cap and is the place of a year-round snow ski resort in modern Israel, Jesus needing three men to assist him in the climbing of a high mountain can be seen as necessary, in order to have ropes and gear for mountain climbing. Where such a high mountain could demand a company of men for safety purposes, one must see the reason Jesus made the decision to go to the high mountain for a Sabbath prayer was for those who followed him, as the leader of the New Covenant would be called by Yahweh, because the Jews had broken the first. In this way, Jesus fulfills the Exodus 34 prophecy, as the second one called up the mountain because of broken tablets of vows [Mosaic Law].

In Exodus 24:13 is written this (NRSV, with my amendment in italics): “Then Moses set out with Joshua his aide, and Moses went up on the mountain ha-elohim.” That says Moses took an assistant with him as well, when he went up a mountain. In Exodus 24:16 is literally written, “and he called to Moses on the day seventh out of the midst of the cloud.” The NRSV writes this, “and on the seventh day the Lord [he] called to Moses from within the cloud” (with my strike-through and insertion). This clearly says Yahweh called Moses up the mountain, to speak with him on the Sabbath; so, this confirms the hike up the mountain took place on the sixth day of the week [Friday].

In Luke’s telling that the “clothing” of Jesus became “dazzling white,” which Mark wrote, “whiter than anyone in the world could bleach them,” and Matthew saying “white as light,” this can only be assumed to have been what the Israelites of Exodus 34 saw. Because that prophecy says Moses only needed to veil his face, there was nothing foreseen that was frightening because of Moses wearing a bright white robe. The symbolism here, where the perspective is of those who were on the mountain with Jesus (and Joshua was one who was not afraid of Moses), says they witnessed the purity that comes from talking with Yahweh. This description of an appearance that is white as light and dazzling white must be seen as a divine baptism by the Spirit of Yahweh.

When the witnesses see three men in white: Jesus, Moses and Elijah, this must be seen as a perfect ratio of three to three. Seeing Jesus with “two men” says they all were likewise baptized by the Spirit of Yahweh, so those three were equals. What is missed from them seeing three, is Peter, James and John were themselves just like Moses had been described, so none of them knew they too were likewise glowing brightly. Their gazes were affixed on Jesus, Moses and Elijah, so they could not see themselves as projections of equally holy men. This should be compared to Paul writing in the Second Corinthians selection: “And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transfigured into the same image from one degree of glory to another.”

Luke writes information that neither Matthew or Mark wrote, saying, “They [the two men] appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem.” In that, the Greek word translated as “glory” is “doxē,” which would better be translated as “honor.” The word “glory” becomes rather nebulous; and, the same word can also mean “renown,” which says seen with Jesus were famous men from Israelite history. This can be seen as Luke-Mary writing after the fact, knowing the future that had become the past (which is true), but prior to this trip up the high mountain Jesus had predicted his death – at the hands of the “elders, chief priests, and scribes” – which would have been assumed to be when the group returned to Jerusalem. Still, this projected that Jesus’ soul would be taken to the same eternal place, where Moses and Elijah were. That becomes a prophecy of the rebirth of Jesus within, which was present within the two men Moses and Elijah [the soul of Adam], being the sign of eternal salvation.

When Luke also adds the caveat that says Peter, James and John were “heavy [or weighed down] with sleep,” this must be seen as metaphor with death. While there was no real death, the fact that the disciples were human beings – souls in bodies of flesh – that had yet to be reborn as Jesus, they were “heavy [or weighed down] with the price a soul must pay for sins.” Because this experience is each of the three being baptized by the Spirit in the presence of Jesus, Moses, and Elijah, Luke then wrote, “having awoken fully” [“diagrēgorēsantes”], which is a statement of them having received the promise of eternal life for their souls.

When Peter then asked Jesus if he should pitch three tents [“tabernacles”] – one for Jesus, Moses and Elijah – one should expect that this event took place at sunrise (not at night), when the Sabbath had dawned. As such, the literal truth of having been “heavy with sleep” would mean not yet awakened to the new day dawned. That would mean that all the climbers, including Jesus, had a tent in which to sleep and stay warm in during the cold of night. This is where Peter (once again) spoke from divine possession, so he was asking if each of the three men “weighed down with sleep” [himself, James and John] should become “tabernacles” for the three men filled with Yahweh’s Spirit [Jesus, Moses and Elijah]. The request was for themselves to receive the saints within them. This is why Luke wrote that Peter was “not knowing what he said.” He spoke because his soul was moved by the Spirit of divine baptism.

When this is where a cloud suddenly appeared and they entered it, becoming afraid, this is the cloud of Yahweh that led the Israelites by day, as well as the cloud that covered Mount Sinai and what Moses entered, to talk with Yahweh. The cloud [from “nephelēn”] must be seen as the unseen presence of the Spirit. It is not something that keeps one’s eyes from seeing clearly, like a smoky mist or anything physical. The “cloud” of Yahweh is His Spiritual presence. This caused “fear” in a good way, as one should fear nothing but Yahweh; and, that means once one knows Yahweh personally, then one fears ever losing that presence within one.

When one then finds that once within this “cloud” of Yahweh, Peter, James and John heard the voice of Yahweh speak. This voice must be realized to be saying the same basic thing as the voice said that came from a cloud when John was doing baptisms of sinners, in the name “of Jesus” (not knowing he was filled with that name). Here, Luke capitalized “This” and “Son,” which divinely elevates those words to a state of Yahweh relationship. Because the words spoken by Yahweh were heard by Peter, James and John, they become each the focus of “This.” “This” is their ability to suddenly hear the voice of Yahweh (having nothing to do with Yahweh speaking to Jesus).

Because each heard “This” being said, that then referred to the “existence” within them each [from “estin” meaning, “I am, exist”] of the “Son of me,” that means Yahweh spoke to those souls who were in the cloud of the spirit [baptized by the Spirit] and heard that voice. When they heard Yahweh say, “This exists the Son of me,” Yahweh spoke that to Peter, James, and John. Each was being named as the “Son” of Yahweh. Then, when Yahweh said, “this whom I have chosen,” that says Yahweh chose their souls for divine marriage to His Spirit. Then, when the voice of Yahweh said, (in Greek) “autou akouete,” meaning “of same listen to!” or “of self hear!” that says each soul was demanded by marriage vows to “hear” the commandments that came to the “Sons of him” – which were not external, but internal, born from within. Hearing an inner voice speaks of divine possession, with Yahweh’s expectation being for those souls to act accordingly.

When verse thirty-six begins with the word “kai,” that use denotes importance that needs to be found in Luke then writing, “in this occurred the voice , was discovered Jesus alone.” That says each had become extensions of Jesus; so, it was Jesus speaking to their souls as the Son of Yahweh, which becomes a prophecy that each would be reborn as him. This foresight allowed to them kept them silent about their futures.

In Matthew and mark, Jesus would command each to tell no one about their experience, until “after the Son of man has been raised from the dead.” This would be as Paul wrote to the Corinthians about the issue of being “raised from the dead.” In that, the soul of Jesus would be that “raised” and then entered into those whom Yahweh had chosen, so they would also become fully awakened from the heaviness of death’s sleep. Once Jesus’ soul had been released from his body of flesh, it would then be able to fully be resurrected within the souls of his apostles; so, at that time they would be able to speak about the raising of the dead.

In the ‘optional’ verses, verse thirty-seven says, “the next day.” This confirms that the events on the high mountain took place on a Sabbath, and Jews were not allowed to travel great distances on that day. Thus, they hiked up on a Friday – the day of preparation – stayed the Sabbath, before coming back down “the next day.”

In the story of Jesus returning to the group that was left behind in the region of Caesarea Philippi, he is met by a crowd of people (assumed to be Jews) that had heard Jesus was in the area, so they had come to be healed. Because the disciples and close followers of Jesus had been baptized by the spirit of his presence, they were interns that were capable of performing minor miracles. Unfortunately, removing stubborn demon [unclean] spirits was not a talent they commanded at that time; so, one man came forward with a young son [derived from the use of “paida”] that was demonically possessed, who complained that the disciples had not been able to cure his son.

This story is included with these verses that tell of the transfiguration of the disciples [not Jesus], because it explains why Jesus would respond as he did, when told by the stranger Jewish father, “I begged your disciples that they could cast out the demon, kai not they were able.” Jesus said in response, “Oh generation unbelieving kai perverted , until at what time will I exist with yourselves kai bear with yourselves ?” That says Jesus was gone for parts of three days – the Sabbath and two half-days of travel – and in his absence blame is being cast on disciples for having trying to heal a possessed boy, without success. What Jesus saw was the boy was possessed because the father was one of the many who had little-to-no faith in Yahweh.

When the father said his son was his “only child” [“monogenēs”], that becomes a reflection of Adam being the “only begotten” of Yahweh, with Jesus being the reincarnation of that “only Son.” Still, Yahweh created Eve, so He had more than one child. To only have one child was a sign of something wrong, like a wife dying in childbirth or becoming barren after giving birth to one child. That becomes a reflection on the waywardness of the Jewish people, who did plenty to bring about their own woes; but they loved to blame everyone but themselves for their problems. Jesus arrived to be told his disciples were falsely saying they could heal the sick, when the man’s son was proof they could not.

The point made here by Jesus is the father needed to be reborn as Jesus, so he could teach his children to be likewise, so all could heal themselves and others. For that to take place, Jesus had to wait until his body of flesh would be killed, so his soul could be freed to enter the souls of the seekers of truth. The anger sparked in Jesus is the same seen today when Christians prefer to reject being reborn as Jesus, because they prefer blaming the world for the problems they do nothing to remedy, while adding to make them worse. Jesus then healed the boy to show it was simply a matter of telling evil to leave, so Jesus could become a permanent attachment to the soul of the boy. Most likely, the soul of the boy heard Yahweh say, “This is my Son demon, hear him say, “Get out!”’

As the Gospel selection to be read on the last Sunday after the Epiphany, it is important to adjust one’s eyes and see the Transfiguration was not of Jesus, but of the three disciples of Jesus. Peter, James, and John reflect upon all souls who are chosen to follow Jesus up the high mountain, which means do the acts and make the efforts to rise above the basic mode of human life. Once one rises to a new dawn – a new Covenant of commitment to Yahweh – then one will be made an equal to Moses, Elijah, and yes even Jesus in the flesh. One must hear the voice of Yahweh speaking, who speaks through His Son reborn in one’s soul. One is then able to cast out demon spirits and pass on the baptism of the Spirit onto others. This last Sunday after the Epiphany leads to the test of the wilderness experience, which is when Jesus will not be around to do the work for one, which one is unable to perform. The forty days in the cloud, speaking to Yahweh, means being fed daily by Spiritual food, so one’s soul will become strong enough to tell Satan where to go.