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68-617: (Redirected from Preobrazhenskoe ) Preobrazhensky (masculine), Preobrazhenskaya (feminine), or Preobrazhenskoye (neuter), literally meaning "of the Transfiguration ", may refer to: People Preobrazhensky (surname) ( Preobrazhenskaya ) Places Preobrazhensky (rural locality) ( Preobrazhenskaya , Preobrazhenskoye ), several rural localities in Russia Preobrazhensky Metro Bridge ,

136-559: A theocracy , rather than a monarchy , although God is most commonly portrayed like a king. According to the Hebrew Bible, Moses was the leader of early Israel out of Egypt ; and traditionally the first five books of the Hebrew Bible are attributed to him, though most modern scholars believe there were multiple authors. The law attributed to Moses, specifically the laws set out in the books of Leviticus and Deuteronomy , as

204-459: A bright cloud appears, and a voice from the cloud states: "This is my beloved Son, with whom I am well pleased; listen to him" ( Mark 9:7 ). The disciples then fall to the ground in fear, but Jesus approaches and touches them, telling them not to be afraid. When the disciples look up, they no longer see Elijah or Moses. When Jesus and the three apostles are walking down the mountain, Jesus tells them to not tell anyone "the things they had seen" until

272-634: A consequence came to be considered supreme over all other sources of authority (any king and/or his officials), and the Levites were the guardians and interpreters of the law. The Book of Deuteronomy ( Deuteronomy 31:24–26 ) records Moses saying, "Take this book of the law, and put it by the side of the Ark of the Covenant of the L ORD ." Similar passages referring to the Law include, for example, Exodus 17:14, "And

340-489: A less narrative style than the synoptics. Christian theology assigns a great deal of significance to the transfiguration, based on multiple elements of the narrative. In Christian teachings, the Transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place for the temporal and the eternal, with Jesus as the connecting point, acting as

408-481: A sign of the imitation of Christ) Eastern Orthodox saints have never reported stigmata, but saints such as Seraphim and Silouan have reported being transfigured by an inward light of grace. Origen 's initial connection of the transfiguration with the resurrection continued to influence theological thought long thereafter. This connection continued to develop both within the theological and iconographic dimensions – which however, often influenced each other. Between

476-583: Is Mount Panium, Paneas, or Banias , a small hill situated at the source of the Jordan, near the foot of which Caesarea Philippi was built. William Hendriksen in his commentary on Matthew (1973) favours Mount Meron . Whittaker (1984) proposes that it was Mount Nebo , primarily on the basis that it was the location where Moses viewed the Promised Land and a parallelism in Jesus' words on descent from

544-458: Is charitable with it, then be it [counted as] his atonement. And whoever governs not by what God has sent down: they are those [who are] the wrong-doers. And We followed up upon their footsteps Jesus the son of Mary verifying what was before him of the Law. And We gave him the Gospel ("Evangel"), wherein was guidance and light, verifying what was before him of the Law, a guidance and an admonition for

612-626: Is different from Wikidata All article disambiguation pages All disambiguation pages Transfiguration of Jesus In the gospel accounts, Jesus and three of his apostles, Peter , James , and John , go to a mountain (later referred to as the Mount of Transfiguration ) to pray. On the mountaintop, Jesus begins to shine with bright rays of light. Then the Old Testament figures Moses and Elijah appear and he speaks with them. Both figures had eschatological roles: they symbolize

680-579: Is generally in relation to the New Testament where nomos "the Law" sometimes refers to all five books, including Genesis. This use of the Hebrew term "Torah" (law), for the first five books is considered misleading by 21st-century Christian bible scholar John Van Seters , because the Pentateuch "consists of about one half law and the other half narrative". The "Law of Moses" in ancient Israel

748-521: Is not the only incident not present in the fourth gospel, and the institution of the Eucharist at the Last Supper is another key example, indicating that the author either was not aware of these narrative traditions, did not accept their veracity, or decided to omit them. The general explanation is thus the Gospel of John was written thematically, to suit the author's theological purposes, and has

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816-518: The 613 commandments . The law given to Moses at Sinai (Hebrew Halakhah le-Moshe mi-Sinai הלכה למשה מסיני) is a halakhic distinction. Rabbinic Judaism asserts that Moses presented the laws to the Jewish people, and that the laws do not apply to Gentiles (including Christians), with the exception of the Seven Laws of Noah , which (it teaches) apply to all people. Orthodox Christians regard

884-756: The Book of Joshua 8:31–32 , where Joshua writes the Hebrew words of "Torat Moshe תֹּורַת מֹשֶׁה ‎" on an altar of stones at Mount Ebal . The text continues: And afterward he read all the words of the teachings, the blessings and cursings, according to all that is written in the book of the Torah. The term occurs 15 times in the Hebrew Bible , a further 7 times in the New Testament , and repeatedly in Second Temple period , intertestamental , rabbinical and patristic literature. The Hebrew word for

952-466: The Church Fathers since the very early days. In the 2nd century, Saint Irenaeus was fascinated by the transfiguration and wrote: "the glory of God is a live human being and a truly human life is the vision of God". Origen 's theology of the transfiguration influenced the patristic tradition and became a basis for theological writings by others. Among other issues, given the instruction to

1020-663: The Eastern Orthodox , Roman Catholic , Old Catholic, and Anglican churches mark the Feast of the Transfiguration on August 6. In those Orthodox churches which continue to follow the Julian Calendar , August 6 in the church calendar falls on August 19 in the civil (Gregorian) calendar . Transfiguration ranks as a major feast, numbered among the twelve Great Feasts in the Byzantine rite . In all these churches, if

1088-649: The Feast of the Transfiguration . The origins of the feast remain uncertain; it may have derived from the dedication of three basilicas on Mount Tabor . The feast existed in various forms by the 9th century. In the Western Church , Pope Callixtus III ( r.  1455–1458 ) made it a universal feast, celebrated on August 6, to commemorate the lifting of the siege of Belgrade in July 1456. The Syriac Orthodox , Indian Orthodox and Revised Julian calendars within

1156-524: The Gospel of Matthew describes the transfiguration using the Greek word horama ( Matthew 17:9 ), according to Thayer more often used for a supernatural "vision" than for real physical events, and concluded that Moses and Elijah were not truly there. In LDS doctrine, Moses and Elijah ministered to Christ as "spirits of just men made perfect" (Doctrine and Covenants 129:1–3; see also Heb. 12:23). None of

1224-509: The Mosaic Law , is the law said to have been revealed to Moses by God . The term primarily refers to the Torah or the first five books of the Hebrew Bible . The Law of Moses or Torah of Moses (Hebrew: תֹּורַת מֹשֶׁה ‎, Torat Moshe , Septuagint Ancient Greek : νόμος Μωυσῆ , nómos Mōusē , or in some translations the "Teachings of Moses" ) is a biblical term first found in

1292-620: The Roman rite , the gospel pericope of the transfiguration is read on the second Sunday of Lent – the liturgy emphasizes the role the transfiguration had in comforting the Twelve Apostles, giving them both a powerful proof of Christ's divinity and a prelude to the glory of the resurrection on Easter and the eventual salvation of his followers in view of the seeming contradiction of his crucifixion and death. The Preface for that day expounds this theme. Several church buildings commemorate

1360-532: The " Son of Man " has risen from the dead . The apostles are described as questioning among themselves as to what Jesus meant by "risen from the dead". In addition to the principal account given in the synoptic gospels; in 2 Peter 1:16–18 , the Apostle Peter describes himself as an eyewitness "of his magnificence". Elsewhere in the New Testament, Paul the Apostle 's reference in 2 Corinthians 3:18 to

1428-692: The "Book of the Law of Moses" is found in Joshua 8:30–31 . The content of the Law is spread among the books of Exodus , Leviticus , and Numbers , and then reiterated and added to in Deuteronomy . This includes: The content of the instructions and its interpretations, the Oral Torah, was passed down orally, excerpted and codified in Rabbinical Judaism , and in the Talmud were numbered as

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1496-494: The "transformation of believers" via "beholding as in a mirror the glory of the Lord" became the theological basis for considering the transfiguration as the catalyst for processes which lead the faithful to the knowledge of God. Although Matthew 17 lists the disciple John as being present during the transfiguration, the Gospel of John has no account of it. This has resulted in debate among scholars, some suggesting doubts about

1564-522: The 2nd century BCE. In modern usage, Torah can refer to the first five books of the Tanakh, as the Hebrew Bible is commonly called, to the instructions and commandments found in the 2nd to 5th books of the Hebrew Bible, and also to the entire Tanakh and even all of the Oral Law as well. Among English-speaking Christians the term "The Law" can refer to the whole Pentateuch including Genesis , but this

1632-652: The 6th and 9th centuries the iconography of the transfiguration in the East influenced the iconography of the resurrection, at times depicting various figures standing next to a glorified Christ. This was not only a view within the Eastern Church and in the West, most commentators in the Middle Ages considered the transfiguration a preview of the glorified body of Christ following his resurrection. As an example, in

1700-636: The 8th century, in his sermon on the transfiguration, the Benedictine monk Ambrosius Autpertus directly linked the Supper at Emmaus appearance in Luke 24:39 to the transfiguration narrative of Matthew 17:2 , and stated that in both cases, Jesus "was changed to a different form, not of nature, but of glory." The concept of the transfiguration as a preview and an anticipation of the resurrection includes several theological components. On one hand it cautions

1768-429: The Apostle with him and goes up to a mountain, which is not named. Once on the mountain, Matthew 17:2 states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white as the light." At that point the prophet Elijah representing the prophets and Moses representing the Law appear and Jesus begins to talk to them. Luke states that they spoke of Jesus' exodus (εξοδον) which he

1836-574: The Arabic name for Mount Hermon . Edward Greswell , however, writing in 1830, saw "no good reason for questioning the ancient ecclesiastical tradition, which supposes it to have been mount Tabor." An alternative explanation is to understand the Mount of Transfiguration as symbolic topography in the gospels. As Elizabeth Struthers Malbon notes, the mountain is figuratively the meeting place between God and humans. Various Christian denominations celebrate

1904-850: The Areopagite were developing a "theology of light" which then influenced Byzantine meditative and mystical traditions such as the Tabor light and theoria . The iconography of the transfiguration continued to develop in this time period, and there is a sixth-century symbolic representation in the apse of the Basilica of Sant'Apollinare in Classe and a well known depiction at Saint Catherine's Monastery on Mount Sinai in Egypt . Byzantine Fathers often relied on highly visual metaphors in their writings, indicating that they may have been influenced by

1972-534: The Covenant Code is "directly, primarily, and throughout dependent upon the Laws of Hammurabi", "a creative rewriting of Mesopotamian sources ... to be viewed as an academic abstraction rather than a digest of laws". Others posit indirect influence, such as via Aramaic or Phoenician intermediaries. There is consensus that the similarities are a result of inheriting common oral traditions. Another example,

2040-543: The Israelite Sabbatical Year has antecedents in the Akkadian mesharum edicts granting periodic relief to the poor. An important distinction, however, is that in ancient Near East legal codes, as in more recently unearthed Ugaritic texts, an important, and ultimate, role in the legal process was assigned to the king. Ancient Israel, before the monarchical period beginning with David, was set up as

2108-614: The Jewish folk. So did the Rabbis and religious scribes by what of the Scripture of God they were entrusted with and were witnesses to. So fear not the men but fear Me and trade not My verses (commandments) for a petty price [of this worldly life]. Whoever governs ("judges") not by what God has sent down: they are those [who are] the unbelievers. We ordained for them therein: life for life, eye for eye, nose for nose, ear for ear, tooth for tooth and an [equal] retribution [for] wounds. But whoever

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2176-459: The L ORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua , that I will utterly blot out the remembrance of Amalek from under heaven "; Exodus 24:4, "And Moses wrote all the words of the L ORD , and rose up early in the morning, and built an altar under the mount, and twelve pillars, according to the twelve tribes of Israel "; Exodus 34:27, "And the L ORD said unto Moses, Write thou these words, for after

2244-518: The Law and the prophets , respectively. Jesus is then called " Son " by the voice of God the Father , as in the Baptism of Jesus . Many Christian traditions, including the Eastern Orthodox , Catholic Church , Lutheran and Anglican churches, commemorate the event in the Feast of the Transfiguration , a major festival . In the original Koine Greek , the word μετεμορφώθη ( metemorphōthē ), "he

2312-491: The Law and the prophets, he should be listened to, surpassing the laws of Moses by virtue of his divinity and filial relationship with God. 2 Peter 1:16–18 , echoes the same message: at the Transfiguration God assigns to Jesus a special "honor and glory" and it is the turning point at which God exalts Jesus above all other powers in creation, and positions him as ruler and judge. The transfiguration also echoes

2380-484: The Law of Moses as still fully in effect but transformed and fulfilled in a number of ways. Other Christians believe that only parts dealing with the moral law (as opposed to ceremonial law) are still applicable , others believe that none apply , dual-covenant theologians believe that the Old Covenant remains valid only for Jews, and a minority have the view that all parts still apply to believers in Jesus and in

2448-399: The Law of ancient Israel is recognised and well documented, for example, in principles such as lex talionis (" eye for an eye "), and in the content of the provisions. Some similarities are striking, such as in the provisions concerning a man-goring ox (Code of Hammurabi laws 250–252, Exodus 21:28–32). Some writers have posited direct influence: David P. Wright , for example, asserts that

2516-507: The Law or Torah a total of eighteen times, and repeats commandments from it: How do they (the Jews) make you (Muhammad) judge when [they have] the Law ("Torah") with them, wherein are the commandments of God? Even then they turn away [from God], after all that. They are no believers. Indeed have We sent down the Law ("Torah"), wherein was guidance and light, by which the prophets, who submitted to God, used to govern ("judge") those who [now] are of

2584-648: The New Covenant without any transformation in their character. Hebrew Catholics believe that the Law of Moses is not obligatory for Christians, but yet beneficial to preserve the Jewish identity of those Jews who have become Catholic, and as a devotional. During the Enlightenment, European society transitioned from the religious traditional social order of the Middle Ages into the modern Age of Reason. Anti-semitism, once driven by religious conviction and

2652-697: The Russian Armed Forces Preobrazhensky prikaz ( ru ), an establishment ( prikaz ) that oversaw the Preobrazhensky and Semyonovsky Regiments in the 18th century 154th Preobrazhensky Independent Commandant's Regiment , the official honor guard of the Russian Armed Forces See also Preobrazhenskaya Ploshchad , a Moscow Metro station, Moscow, Russia See also [ edit ] Preobrazhenka (disambiguation) Topics referred to by

2720-658: The Torah (also called the Pentateuch ) and the rest of the Hebrew Bible. Martin Luther continued to see them as the Law and the Prophets respectively, and their recognition of and conversation with Jesus as a symbol of how Jesus fulfills "the law and the prophets" ( Matthew 5:17 – 19 , see also Expounding of the Law ). More recently, biblical scholar Caleb Friedeman has argued that the appearance of Moses and Elijah together at

2788-642: The Transfiguration in their naming. Note for example the Church of the Transfiguration of the Lord in Preobrazhenskoe  [ ru ] – the original 17th-century church there gave its name to the surrounding village ( Preobrazhenskoye – "Transfiguration [village]" near Moscow) which in turn became the namesake of Russia's pre-eminent Preobrazhensky ("Transfiguration") Regiment and of other associated names. Law of Moses The Law of Moses ( Hebrew : תֹּורַת מֹשֶׁה Torat Moshe ), also called

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2856-465: The Transfiguration was because both of them had witnessed similar theophanies at Mount Sinai . Friedeman asserts that, in light of both Old Testament theophanies, the Transfiguration must be considered a theophany in which Jesus manifests his divinity. The real presence of Moses and Elijah on the mount is rejected by those churches and individuals who believe in " soul sleep " (Christian mortalism) until resurrection. Several commentators have noted that

2924-556: The Transfiguration. There he would appear alongside Moses as a representative of all the prophets who looked forward to the coming of the Messiah ( Matt. 17:2–9; Mark 9:2–10; Luke 9:28–36 ). ... Christ's redemptive sacrifice was the purpose for which Elijah had ministered. ... And it was the goal about which Elijah spoke to Jesus in the Transfiguration. In the Synoptic Gospels , ( Matthew 17:1–8 , Mark 9:2–13 , Luke 9:28–36 ),

2992-633: The account of the transfiguration happens towards the middle of the narrative. It is a key episode and almost immediately follows another important element, the Confession of Peter : "you are the Christ " ( Matthew 16:16 , Mark 8:29 , Luke 9:20 ). The transfiguration narrative acts as a further revelation of the identity of Jesus as the Son of God to some of his disciples. In the gospels, Jesus takes Peter ; James, son of Zebedee ; and James' brother John

3060-399: The accounts identify the "high mountain" of the scene by name. Since the 3rd century, some Christians have identified Mount Tabor as the site of the transfiguration, including Origen . See citing Origen 's reference to Ps 89:12 . Tabor has long been a place of Christian pilgrimage and is the site of the Church of the Transfiguration . In 1868, Henry Alford cast doubt on Tabor due to

3128-451: The apostles to keep silent about what they had seen until the resurrection , Origen commented that the glorified states of the transfiguration and the resurrection must be related. The Desert Fathers emphasized the light of the ascetic experience, and related it to the light of the Transfiguration – a theme developed further by Evagrius Ponticus in the 4th century. Around the same time Saint Gregory of Nyssa and later Pseudo-Dionysius

3196-460: The authorship of the Gospel of John, others providing explanations for it. One explanation (that goes back to Eusebius of Caesarea in the fourth century) is that John wrote his gospel not to overlap with the synoptic gospels, but to supplement them, and hence did not include all of their narrative. Others believe that the Gospel of John does in fact allude to the transfiguration, in John 1:14 . This

3264-529: The biblical figures from the Old Testament and their adherence to religious law which he said operated in an authoritarian manner to regulate social and community behavior instead of a personal conscience that requires agency. Muslims believe Moses was one of the major prophets (and apostles) of God and the Law was one of the three major revealed scriptures known by name beside the Quran , which mentions

3332-450: The bridge between heaven and earth. The transfiguration not only supports the identity of Jesus as the Son of God (as in his baptism ), but the statement "listen to him", identifies him as the messenger and mouth-piece of God. The significance of this identification is enhanced by the presence of Elijah and Moses, for it indicates to the apostles that Jesus is the voice of God "par excellence", and instead of Moses or Elijah, representing

3400-462: The context of the statement by Jesus in the resurrection appearance in Matthew 28:16 – 20 : "all authority hath been given unto me in heaven and on earth". The presence of the prophets next to Jesus and the perceptions of the disciples have been subject to theological debate. Origen was the first to comment that the presence of Moses and Elijah represented the "Law and the prophets", referring to

3468-477: The disciples, and therefore the reader, that the glory of the transfiguration, and the message of Jesus, can only be understood in the context of his death and resurrection, and not simply on its own. When the transfiguration is considered an anticipation of the Resurrection, the presentation of a shining Jesus on the mount of transfiguration as the Son of God who should be listened to can be understood in

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3536-460: The established iconography. The extensive writings of Maximus the Confessor may have been shaped by his contemplations on the katholikon at Saint Catherine's Monastery – not a unique case of a theological idea appearing in icons long before it appears in writings. In the 7th century, Saint Maximus the Confessor said that the senses of the apostles were transfigured to enable them to perceive

3604-682: The feast falls on a Sunday, its liturgy is not combined with the Sunday liturgy, but replaces it. In some liturgical calendars (e.g. the Lutheran and United Methodist ) the last Sunday in the Epiphany season is also devoted to this event. In the Church of Sweden and the Evangelical Lutheran Church of Finland , however, the Feast is celebrated on the seventh Sunday after Trinity (the eighth Sunday after Pentecost ). In

3672-401: The first five books of the Hebrew Bible, Torah (which means "law" and was translated into Greek as "nomos" or "Law") refers to the same five books termed in English "Pentateuch" (from Latinised Greek "five books", implying the five books of Moses). According to some scholars, use of the name "Torah" to designate the "Five Books of Moses" of the Hebrew Bible is clearly documented only from

3740-455: The generalizations of Christian belief has been that the Eastern Church emphasizes the transfiguration while the Western Church focuses on the crucifixion – however, in practice both branches continue to attach significance to both events, although specific nuances continue to persist. An example of such a nuance is the saintly signs of the Imitation of Christ . Unlike Catholic saints such as Padre Pio or Francis (who considered stigmata

3808-416: The gospel narrative of the life of Jesus , the others being baptism , crucifixion , resurrection , and ascension . In 2002, Pope John Paul II introduced the Luminous Mysteries in the rosary , which include the transfiguration. In Christian teachings, the transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place of

3876-427: The mountain of transfiguration: "You will say to this mountain (i.e. of transfiguration), 'Move from here to there' (i.e. the promised land), and it will move, and nothing will be impossible for you." France (1987) notes that Mount Hermon is closest to Caesarea Philippi, mentioned in the previous chapter of Matthew. Likewise, Meyboom (1861) identified "Djebel-Ejeik", but this may be a confusion with Jabal el-Sheikh,

3944-417: The persistent belief that Jews should be blamed for the death of Jesus, was reconfigured. The influence of Hebrew scripture and authoritarian ritual practice on Christian orthodoxy (including the Catholic Church ) became the basis for attacks on Church authority. Anti-Semitic polemic against the Mosaic Law became a common theme for many well-known Enlightenment philosophers. Pierre Bayle , a deist , criticized

4012-510: The possible continuing Roman use of a fortress which Antiochus the Great built on Tabor in 219 BC. Others have countered that even if Tabor was fortified by Antiochus, this does not rule out a transfiguration at the summit. Josephus mentions in the Jewish War that he built a wall along the top perimeter in 40 days, and does not mention any previously existing structures. John Lightfoot rejects Tabor as too far but "some mountain near Caesarea-Philippi ". The usual candidate, in this case,

4080-464: The same term [REDACTED] This disambiguation page lists articles associated with the title Preobrazhensky . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Preobrazhensky&oldid=1174867693 " Categories : Disambiguation pages Place name disambiguation pages Hidden categories: Short description

4148-424: The shortest rail bridge in Moscow, Russia Preobrazhenskoye District , a district of Eastern Administrative Okrug in the federal city of Moscow, Russia Preobrazhenskoye Cemetery , a cemetery in Moscow, Russia Preobrazhensky Bridge , a railway and road bridge in Zaporizhzhia , Ukraine Other Preobrazhensky Regiment , one of the oldest regiments of the Imperial Russian army, recreated in 2013 for

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4216-405: The teaching by Jesus (as in Matthew 22:32 ) that God is not "the God of the dead, but of the living". Although Moses had died and Elijah had been taken up to heaven centuries before (as in 2 Kings 2:11 ), they now live in the presence of the Son of God, implying that the same return to life applies to all who face death and have faith. The theology of the transfiguration received the attention of

4284-502: The temporal and the eternal, with Jesus as the connecting point, acting as the bridge between heaven and earth. Moreover, Christians consider the transfiguration to fulfill an Old Testament messianic prophecy that Elijah would return again after his ascension ( Malachi 4:5 – 6 ). Gardner (2015 , p. 218) states: The very last of the writing prophets, Malachi, promised a return of Elijah to hold out hope for repentance before judgment ( Mal. 4:5–6 ). ... Elijah himself would reappear in

4352-406: The tenor of these words I have made a covenant with thee and with Israel"; and Leviticus 26:46 "These are the decrees, the laws and the regulations that the L ORD established on Mount Sinai between himself and the Israelites through Moses." The Book of Kings relates how a "law of Moses" was discovered in the Temple during the reign of king Josiah (r. 641–609 BCE). Another mention of

4420-420: The true glory of Christ. In the same vein, building on 2 Corinthians 3:18 , by the end of the 13th century the concept of "transfiguration of the believer" had stabilized and Saint Gregory Palamas considered "true knowledge of God" to be a transfiguration of man by the Spirit of God . The spiritual transfiguration of the believer then continued to remain a theme for achieving a closer union with God. One of

4488-433: Was about to accomplish in Jerusalem ( Lk 9:31 ). Luke is also specific in describing Jesus in a state of glory, with Luke 9 :32 referring to "they saw His glory". Just as Elijah and Moses begin to depart from the scene, Peter begins to ask Jesus if the disciples should make three tents for him and the two prophets. This has been interpreted as Peter's attempt to keep the prophets there longer. But before Peter can finish,

4556-429: Was different from other legal codes in the ancient Near East because transgressions were seen as offences against God rather than solely as offences against society (civil law). This contrasts with the Sumerian Code of Ur-Nammu (c. 2100–2050 BCE), and the Babylonian Code of Hammurabi (c. 1760 BCE, of which almost half concerns contract law ). However, the influence of the ancient Near Eastern legal tradition on

4624-416: Was transformed" is used to describe the event in Luke and Mark. In Greek Orthodoxy , the event is called the metamorphosis . The transfiguration is one of the miracles of Jesus in the Gospels. Thomas Aquinas considered the transfiguration "the greatest miracle", in that it complemented baptism and showed the perfection of life in Heaven . The transfiguration is one of the five major milestones in

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