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75-578: 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 ,

150-400: A " Dead Sea scroll in stone". The text seems to talk about a messianic figure from Ephraim who broke evil before righteousness by three days. Later the text talks about a "prince of princes" a leader of Israel who was killed by the evil king and not properly buried. The evil king was then miraculously defeated. The text seems to refer to Jeremiah Chapter 31. The choice of Ephraim as

225-459: 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

300-431: A deity. The inscription DF thus came to be used for Augustus, at times unclear which meaning was intended. The assumption of the title Divi filius by Augustus meshed with a larger campaign by him to exercise the power of his image. Official portraits of Augustus made even towards the end of his life continued to portray him as a handsome youth, implying that miraculously, he never aged. Given that few people had ever seen

375-507: A god. These terms are often used in the general sense in which the Jewish people were referred to as "children of the L ORD your God". When it was used by the rabbis , the term referred to Israel in particular or it referred to human beings in general, it was not used as a reference to the Jewish mashiach . In Judaism the term mashiach has a broader meaning and usage and can refer to

450-489: 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

525-481: 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

600-594: A son of Rakib. Rakib-El is a god who appears in Phoenician and Aramaic inscriptions. Panammuwa II died unexpectedly while in Damascus. However, his son the king Bar-Rakib was not a native of Damascus but rather the ruler of Sam'al it is unknown if other rules of Sam'al used similar language. In Greek mythology , Heracles (son of Zeus ) and many other figures were considered to be sons of gods through union with mortal women. From around 360 BC onwards Alexander

675-528: A wide range of people and objects, not necessarily related to the Jewish eschaton . Gabriel's Revelation , also called the Vision of Gabriel or the Jeselsohn Stone, is a three-foot-tall (one metre) stone tablet with 87 lines of Hebrew text written in ink , containing a collection of short prophecies written in the first person and dated to the late 1st century BC. It is a tablet described as

750-583: 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

825-418: Is believed to be born due to the command of God "be". God ordered the angel Jibrīl (Gabriel) to "blow" the soul of Jesus into Mary and so she gave birth to Jesus. Although references to "sons of God", "son of God" and "son of the L ORD " are occasionally found in Jewish literature, they never refer to physical descent from God. There are two instances where Jewish kings are figuratively referred to as

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900-626: 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

975-574: 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

1050-509: Is referred to as god the divine judge. Melchizedek in the bible was the king of Salem . At least some in the Qumran community seemed to think that at the end of days Melchizedek would reign as their king. The passage is based on Psalm 82 . In both Joseph and Aseneth and the related text The Story of Asenath, Joseph is referred to as the son of God. In the Prayer of Joseph both Jacob and

1125-739: Is understood to be a prophet and messenger of God ( Allah ) and al-Masih , the Arabic term for Messiah ( Christ ), sent to guide the Children of Israel ( banī isrā'īl in Arabic) with a new revelation, the al-Injīl (Arabic for " the gospel "). Islam rejects any kinship between God and any other being, including a son. Thus, rejecting the belief that Jesus is the begotten son of God, God himself or another god. As in Christianity, Islam believes Jesus had no earthly father. In Islam Jesus

1200-622: The Christian Bible , "Son of God" is applied to Jesus on many occasions. On two occasions, Jesus is recognized as the Son of God by a voice which speaks from Heaven. Jesus explicitly and implicitly describes himself as the Son of God and he is also described as the Son of God by various individuals who appear in the New Testament. Jesus is called the "Son of God," and followers of Jesus are called, "Christians." As applied to Jesus,

1275-466: 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

1350-663: 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

1425-561: The Eurasian nomads , there was also a widespread use of "Son of God/Son of Heaven" for instance, in the third century BC, the ruler was called Chanyü and similar titles were used as late as the 13th century by Genghis Khan. Examples of kings being considered the son of god are found throughout the Ancient Near East . Egypt in particular developed a long lasting tradition. Egyptian pharaohs are known to have been referred to as

1500-649: 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

1575-524: 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

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1650-620: 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

1725-811: The Trinity in Christian theology . The doctrine of the Trinity identifies Jesus as God the Son, identical in essence but distinct in person with regard to God the Father and God the Holy Spirit (the First and Third Persons of the Trinity). Nontrinitarian Christians accept the application to Jesus of the term "Son of God", which is found in the New Testament. Throughout history, emperors and rulers ranging from

1800-762: The Western Zhou dynasty ( c. 1000 BC) in China to Alexander the Great ( c. 360 BC) to the Emperor of Japan ( c. 600 AD) have assumed titles that reflect a filial relationship with deities . The title " Son of Heaven " i.e. 天子 (from 天 meaning sky/heaven/god and 子 meaning child) was first used in the Western Zhou dynasty ( c. 1000 BC). It is mentioned in the Shijing book of songs, and reflected

1875-561: The Zhou belief that as Son of Heaven (and as its delegate) the Emperor of China was responsible for the well-being of the whole world by the Mandate of Heaven . This title may also be translated as "son of God" given that the word Tiān in Chinese may either mean sky or god. The Emperor of Japan was also called the Son of Heaven (天子 tenshi ) starting in the early 7th century. Among

1950-541: The son of God , the son of a god or the son of heaven . The term "Son of God" is used in the Hebrew Bible as another way to refer to humans who have a special relationship with God . In Exodus , the nation of Israel is called God's firstborn son. Solomon is also called "son of God". Angels , just and pious men, and the kings of Israel are all called " sons of God ." In the New Testament of

2025-532: 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

2100-494: 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

2175-652: 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

2250-636: 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

2325-478: 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

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2400-521: 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

2475-850: 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

2550-410: The Great may have implied he was a demigod by using the title "Son of Ammon – Zeus ". In 42 BC, Julius Caesar was formally deified as "the divine Julius" ( divus Iulius ) after his assassination . His adopted son, Octavian (better known as Augustus , a title given to him 15 years later, in 27 BC) thus became known as divi Iuli filius (son of the divine Julius) or simply divi filius (son of

2625-465: The Jewish variant of theocracy was during the reign of Herihor . He took on the role of ruler not as a god but rather as a high-priest and king. According to the Bible, several kings of Damascus took the title son of Hadad . From the archaeological record a stela erected by Bar-Rakib for his father Panammuwa II contains similar language. The son of Panammuwa II a king of Sam'al referred to himself as

2700-465: 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

2775-491: 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

2850-553: The Old Testament, historical figures like Jacob and Solomon are referred to as Sons of God, referring to their descent from Adam . Biblical scholars use this title as a way of affirming Jesus' humanity, that he is fully human but, also sent from his father who is God almighty alone as mentioned in John 3:16. In Islam , Jesus is known as Īsā ibn Maryam ( Arabic : عيسى بن مريم , lit.   'Jesus, son of Mary'), and

2925-697: 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

3000-517: The Son of the God he called Father, the latter which he recognized through the aten (sun), the vehicle through which the power of the God manifested to him. Within a few years of his first epiphany and becoming king, King Akhenaten had dropped the priestly title of ḥm ntr tpy, but remained serving as the sole cleric and son of the Father in his rule of the Two Lands. Later still, the closest Egypt came to

3075-771: 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

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3150-616: 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. Son of God Historically, many rulers have assumed titles such as

3225-465: 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

3300-556: 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 ),

3375-633: 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

3450-399: 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

3525-451: 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

3600-460: 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

3675-450: 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

3750-462: 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

3825-416: 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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3900-439: The emperor, these images sent a distinct message. Later, Tiberius (emperor from 14 to 37 AD) came to be accepted as the son of divus Augustus and Hadrian as the son of divus Trajan . By the end of the 1st century, the emperor Domitian was being called dominus et deus (i.e. master and god ). Outside the Roman Empire , the 2nd-century Kushan King Kanishka I used the title devaputra meaning "son of God". In

3975-403: 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

4050-439: 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

4125-455: 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

4200-412: The god). As a daring and unprecedented move, Augustus used this title to advance his political position in the Second Triumvirate , finally overcoming all rivals for power within the Roman state. The word which was applied to Julius Caesar when he was deified was divus , not the distinct word deus . Thus, Augustus called himself Divi filius , not Dei filius . The line between been god and god-like

4275-416: 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

4350-430: The lineage of the messianic figure described in the text seems to draw on passages in Jeremiah, Zechariah and Hosea. This leader was referred to as a son of God. The text seems to be based on a Jewish revolt recorded by Josephus dating from 4 BC. Based on its dating the text seems to refer to Simon of Peraea , one of the three leaders of this revolt. In some versions of Deuteronomy the Dead Sea Scrolls refer to

4425-427: 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,

4500-510: 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,

4575-464: 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

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4650-424: 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

4725-400: The son of a particular god and their begetting in some cases is even given in sexually explicit detail. Egyptian pharaohs did not have full parity with their divine fathers but rather were subordinate. Nevertheless, in the first four dynasties, the pharaoh was considered to be the embodiment of a god. Thus, Egypt was ruled by direct theocracy, wherein "God himself is recognized as the head" of

4800-425: The sons of God rather than the sons of Israel, probably in reference to angels. The Septuagint reads similarly. 4Q174 is a midrashic text in which God refers to the Davidic messiah as his son. 4Q246 refers to a figure who will be called the son of God and son of the Most High. It is debated if this figure represents the royal messiah, a future evil gentile king or something else. In 11Q13 Melchizedek

4875-422: The state. During the later Amarna Period , King Amenhotep IV/ Akhenaten redefined the pharaoh's godship. He taught "there was only one god and only one person who now knew the god: Akhenaten himself" and assumed position of the ḥm ntr tpy (first servant of god). He eventually eliminated all representation on his behalf by the priests of Amun as he also eliminated the god Amun, to solely lead worship identifying as

4950-401: The station of Jesus is superior to other prophets and messengers that Baháʼís name Manifestation of God , including Buddha , Muhammad and Baha'u'llah among others. Shoghi Effendi notes that, since all Manifestations of God share the same intimate relationship with God and reflect the same light, the term Sonship can in a sense be attributable to all the Manifestations. In Christianity ,

5025-405: 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

5100-502: 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

5175-400: The term is a reference to his role as the Messiah , or Christ , the King chosen by God. The contexts and ways in which Jesus' title, Son of God, means something more or something other than the title Messiah remain the subject of ongoing scholarly study and discussion. The term "Son of God" should not be confused with the term " God the Son " ( Greek : Θεός ὁ υἱός ), the second person of

5250-435: The title "Son of God" refers to the status of Jesus as the divine son of God the Father . It derives from several uses in the New Testament and early Christian theology . The term is used in all four gospels , the Acts of the Apostles , and the Pauline and Johannine literature. Another interpretation stems from the Judaic understanding of the title, which describes all human beings as being Sons of God. In parts of

5325-420: 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

5400-536: The writings of the Baháʼí Faith , the term "Son of God" is applied to Jesus, but does not indicate a literal physical relationship between Jesus and God, but is symbolic and is used to indicate the very strong spiritual relationship between Jesus and God and the source of his authority. Shoghi Effendi , the head of the Baháʼí Faith in the first half of the 20th century, also noted that the term does not indicate that

5475-489: 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,

5550-460: Was at times less than clear to the population at large, and Augustus seems to have been aware of the necessity of keeping the ambiguity. As a purely semantic mechanism, and to maintain ambiguity, the court of Augustus sustained the concept that any worship given to an emperor was paid to the "position of emperor" rather than the person of the emperor. However, the subtle semantic distinction was lost outside Rome, where Augustus began to be worshiped as

5625-574: 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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