Jesus Transfiguration in the Gospel of Mark, Luke, and Matthew.

The Transfiguration is an event in the life of Jesus. One explanation is that it forms part of a post-resurrection experience that Jesus' disciples experienced after Jesus' death. The account of Jesus appearing with Moses and Elijah has been written into the Gospel story. Traditionally it has been explained as Jesus giving his disciples a preview of his resurrection. Once again God confirms Jesus as his Son. The story is packed with symbolism from the Old Testament. The mountain, cloud and voice from within it are powerful reminders of Moses' encounter with God on Mount Sinai. The two great Old Testament figures that appear alongside Jesus are also highly symbolic. Moses represents the law and Elijah the prophets. By appearing alongside him Jesus was showing that he came to fulfill both the law and the prophets. In the Transfiguration Jesus' true nature of sonship is revealed. His human nature gives way to revealing his true divine nature.

Undoubtedly, the purpose of the transfiguration of Christ into at least a part of His heavenly glory was so that the “inner circle” of His disciples could gain a greater understanding of who Jesus was. Christ underwent a dramatic change in appearance in order that the disciples could behold Him in His glory. The disciples, who had only known Him in His human body, now had a greater realization of the deity of Christ, though they could not fully comprehend it. That gave them the reassurance they needed after hearing the shocking news of His coming death.

Symbolically, the appearance of Moses and Elijah represented the Law and the Prophets. But God’s voice from heaven – “Listen to Him!” - Clearly showed that the Law and the Prophets must give way to Jesus. The One who is the new and living way is replacing the old – He is the fulfillment of the Law and the countless prophecies in the Old Testament. Also, in His glorified form they saw a preview of His coming glorification and enthronement as King of kings and Lord of lords.

Transfiguration in Mark, Luke and Matthew:

“Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. Then Peter said to Jesus, "Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah." He did not know what to say, for they were terrified. Then a cloud overshadowed them, and from the cloud there came a voice, "This is my Son, the Beloved; listen to him!" Suddenly when they looked around, they saw no one with them anymore, but only Jesus” (Mark 9:2-8)

“About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. As the men were leaving Jesus, Peter said to him, “Master, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what he was saying.) While he was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.” When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves and did not tell anyone at that time what they had seen”. (Luke 9:28-36)

“After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus. Peter said to Jesus, “Lord, it is good for us to be here. If you wish, I will put up three shelters—one for you, one for Moses and one for Elijah.” While he was still speaking, a bright cloud covered them, and a voice from the cloud said, “This is my Son, whom I love; with him I am well pleased. Listen to him!” When the disciples heard this, they fell facedown to the ground, terrified. But Jesus came and touched them. “Get up,” he said. “Don’t be afraid.” When they looked up, they saw no one except Jesus. As they were coming down the mountain, Jesus instructed them, “Don’t tell anyone what you have seen, until the Son of Man has been raised from the dead.” The disciples asked him, “Why then do the teachers of the law say that Elijah must come first?” Jesus replied, “To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands.” Then the disciples understood that he was talking to them about John the Baptist” (Matthew 17:1-13)

The disciples never forgot what happened that day on the mountain and no doubt this was intended. John wrote in his Gospel: “We have seen His glory, the glory of the one and only” (John 1:14). Peter also wrote of it, “We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, ‘This is my Son, whom I love; with Him I am well pleased.’ We ourselves heard this voice that came from heaven when we were with Him on the sacred mountain” (2 Peter 1:16-18). Those who witnessed the transfiguration bore witness to it to the other disciples and to countless millions down through the centuries.

Now then, it is of first importance to notice that each of the Synoptic Gospels places the transfiguration within the same sequence of events:

(1) Peter confesses that Jesus is the Messiah;

(2) Jesus commands the disciples not to tell anyone;

(3) Jesus predicts his coming suffering, death, and resurrection from the dead;

(4) Jesus calls his disciples to follow him sacrificially;

(5) The transfiguration;

(6) Jesus commands the disciples to keep quiet until after his resurrection;

(7) A discussion on the coming of Elijah (except in Luke);

(8) The miraculous healing of a demonized boy; and

(9) A second prediction of the passion of Christ;

The assumption is clearly that the event [transfiguration] took place at this juncture in the life and ministry of Jesus. This event must have taken place somewhere in the middle of Jesus’ ministry, and it stands alone as a one-time occurrence. The transfiguration only finds meaning as a unique event occurring in the life and ministry of Jesus prior to his death, resurrection, and ascension.

The Gospel of Mark (9:2-8)

The vast majority of scholars believe that the Gospel of Mark was the first of the Synoptic Gospels (i.e. Marcan priority), and probably written in the mid to late 60’s to a predominately gentile audience. Matthew and Luke are commonly thought to have borrowed from Mark—possibly using earlier source material and oral traditions to compose their biographies for their own purposes. Therefore, it is best to begin with the account in Mark.

“Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. Then Peter said to Jesus, "Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah." He did not know what to say, for they were terrified. Then a cloud overshadowed them, and from the cloud there came a voice, "This is my Son, the Beloved; listen to him!" Suddenly when they looked around, they saw no one with them anymore, but only Jesus” (Mark 9:2-8)

As an ancient literary genre, the transfiguration is known as an “epiphany” because of the sudden manifestation of a divine being where the witnesses are invited to participate in the plan of God. Marks says that the transfiguration took place “six days” after Jesus’ words that “some standing here will not taste death until they see that the kingdom of God has come with power” (9:1). The “some” are Peter, James, and John—the power is seen in the glorification of Christ on the mountain.

Scholars are not certain on what mountain this occurred, but the most likely spot is Mount Tabor located in Galilee about eight miles northwest of the Sea of Galilee. It is the highest peak in Palestine and close to Caesarea Philippi, the place of Peter’s great confession. It comes as no surprise that this epiphany happens on a mountain. Mountains and other “high places” were viewed as the setting for divine experiences. For Jesus to lead Peter, James, and John up a “high mountain” prepares the audience for a forthcoming revelation.

Moses ascended the “mountain of God” (Exod. 19:3) and had a divine encounter by way of a theophany on Sinai (Exod. 19:16-20). After this encounter Moses took with him Aaron, Nadab, Abihu, and seventy elders of Israel (Exod. 24:9-10). Mark sets his readers up for a similar event, but it turns out to be something much different—far more extraordinary than anyone could expect or imagine. Jesus gives three of his disciples more insight into the previous confession that he is Messiah (8:29).

Mark says that Jesus was temporarily “transfigured” or “transformed” externally before them, and that his clothes were dazzling white. He emphasizes this fact with “no one on earth could bleach them” (9:3) that white. The shining white clothing is characteristic of heavenly beings, thus it draws attention to the heavenly nature of Jesus. So, the point is presumably that no naturalistic explanation can account for what the disciples witnessed.

The story continues with its bizarre happenings as the Old Testament prophets Elijah and Moses appear, and then begin “talking with Jesus” (9:4). Mark does not tell his readers what they are discussing, but the mere appearance of these two prophets speaks a great deal to those sensitive to the Jewish Scriptures. It is probably best the traditional idea that these two men represent the Law and the Prophets be rejected. Elijah was not a writing prophet, and his name is mentioned ahead of Moses.

The presence of these prophets triggers the eschatological promise of the coming of Elijah (6:15 “Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets” and 8:28 “And they answered, John the Baptist: but some say, Elias; and others, One of the prophets.”) who was taken to heaven without dying (2 Kings 2:11 “And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.”) and was expected as a forerunner to the new age. Moses had an experience where his face was left radiant from the glory of God (Exod. 34:35 “And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him.”). He prophesied in eschatological hope that a prophet greater than himself would come (Deut. 18:15-19 “15 The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;16 According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.17 And the Lord said unto me, They have well spoken that which they have spoken.18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him”.). The appearance of these two prophets symbolizes the arrival of the messianic age. The suffering and rejection of these prophets prefigure the experiences of the passion of Christ.

The Messiah has indeed arrived in Jesus. But as the rest of the periscope will reveal, he’s not the Messiah they expected.

Mark says that Peter responds to this mysterious event with words that have been greatly debated: “Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” (9:5). Mark tells us that Peter said this because he was terrified and did not know what to say (9:6). It is worth noting that Peter may not have fully grasped the full meaning to his previous confession in Caesarea Philippi. Here he addresses Jesus as “Rabbi” (teacher), and appears to interpret this event as signifying the equality of Jesus and the prophets. Then from the heavenly cloud—representing the divine presence—came a voice saying, “This is my Son, the Beloved; listen to him” (9:7)! Jesus is the glorified Christ—the Word of God.

In an instant things return to normal and Jesus tells the three disciples not to speak of what they have seen until after the “Son of Man had risen from the dead” (9:9). Mark reports that they did not understand what Jesus meant. The confusion of the disciples is common in Mark’s Gospel. Mark sees discipleship as flowing from Christology—that is, from his understanding of Jesus—so that the revealing of Jesus’ identity is bound up with the calling of the disciples.

The symbolic significance of the prophets and the purpose for their appearing during the transfiguration:

Moses and Elijah are thus complex symbols, representing God’s ancient people, Israel, and associated with mountain epiphanies and the events of the end time. One thing is clear in the range of possible meanings. For Mark, the symbolic significance is unmistakably Christological: their presence acts as a dual pointer to the identity of Jesus himself. It is no coincidence that they appear at the very moment of Jesus’ metamorphosis, opening up past, present and future to the heavenly world, and giving a cosmic perspective on the human world embodied in Israel.

The Gospel of Matthew (17:1-9)

“After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus. Peter said to Jesus, “Lord, it is good for us to be here. If you wish, I will put up three shelters—one for you, one for Moses and one for Elijah.” While he was still speaking, a bright cloud covered them, and a voice from the cloud said, “This is my Son, whom I love; with him I am well pleased. Listen to him!” When the disciples heard this, they fell facedown to the ground, terrified. But Jesus came and touched them. “Get up,” he said. “Don’t be afraid.” When they looked up, they saw no one except Jesus. As they were coming down the mountain, Jesus instructed them, “Don’t tell anyone what you have seen, until the Son of Man has been raised from the dead.” The disciples asked him, “Why then do the teachers of the law say that Elijah must come first?” Jesus replied, “To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands.” Then the disciples understood that he was talking to them about John the Baptist” (Matthew 17:1-13)

Matthew was written for a Jewish audience, yet his Gospel is at the same time universal in its scope (13:38; 21:33-43; 28:18-20). The “Jewishness” of the Gospel can be seen in the extensive use of Old Testament Scriptures and the substitution of “heaven” for God’s name. Matthew is intent on proving that Jesus is the new and greater Moses—the fulfillment of Jewish prophecy.

Matthew is interested in the church and the needs of the growing Jewish community. His Gospel comes later than Mark’s Gospel, and he abridges Mark’s material to make it more easily remembered by the new Jewish believers. Matthew also stresses the inevitability of God’s judgment, apocalyptic eschatology, and that Jesus is the promised Messiah. Matthew focuses on the significance of Jesus and the cost of following Christ for the sake of the kingdom.

Matthew uses Mark’s narrative of the transfiguration, but there are clear nuances and variations that Matthew has added to the story in order allude more clearly to the Old Testament, as the true identity of Christ is revealed in a call to discipleship. Matthew also says that it is “six days” after Jesus told the disciples about seeing the Son of Man “coming in his kingdom” (16:28). The six days may be a literary device used to set up a glorious seventh day event.

In Matthew’s account, it is not only his clothes that are transformed into a dazzling white, but he says that Jesus’ face “shine like the sun” (17:2). He undoubtedly intends to evoke remembrance of the radiant face of Moses after having been in the presence of God (Exod. 34:29-35 “29 And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.32 And afterward all the children of Israel came nigh: and he gave them in commandment all that the Lord had spoken with him in mount Sinai.33 And till Moses had done speaking with them, he put a vail on his face.34 But when Moses went in before the Lord to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.35 And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him”). Moses is of course mentioned before Elijah in their appearing. Moses and Elijah had important roles as precursors to Jesus, now Christ comes to be more than an eschatological prophet. Matthew presents Jesus as coming to fulfill the Law and the Prophets. He himself is the fulfillment.

How did the disciples recognize Moses and Elijah? None of the Synoptic narratives tell us how they knew them, but it was most likely because of the conversation they overheard. Matthew has Peter responding to Jesus with “Lord” instead of “Rabbi” (17:4). Where Peter’s folly in addressing Jesus as “Rabbi” is clear in Mark, Matthew may not want to use this title more as a literary avoidance of the words later to be spoken by Judas (26:25, 49).

Therefore, Matthew is able to keep Peter from speaking words that might sound like denial to readers, but maintain his clear confusion with what is happening. For Peter to suggest the building of three tents is in some manner to express that confusion (17:4).

He may have suggested this for several reasons:

(1) He wanted to honor each figure in a commemorative way;

(2) He wanted them to stay on the mountain and continue communicating with them, like that of the Tent of Meeting;

(3) He was simply being hospitable in seeking to provide habitations for them;

Regardless of Peter’s true intentions (even if he himself knew what he meant), it was wrong to place Jesus on the same level with Moses and Elijah during this temporary event. The voice from heaven speaks (actually interrupting Peter), like the voice at Jesus’ baptism, testifying to the superiority of Christ over his predecessors. The enveloping cloud restrains Peter much like the cloud that kept Moses from entering the tabernacle (Exod. 40:35). The disciples fall down in fear after the hearing of the voice from heaven, indicating worship of the heavenly Christ.

Therefore, the transfiguration is the outward manifestation of the inner person, as revealed by God. Jesus is shown as he is in his true self, hidden from the eyes of the world. The response of the church is to worship!

The Gospel of Luke (9:28-36)

“About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. As the men were leaving Jesus, Peter said to him, “Master, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what he was saying.) While he was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.” When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves and did not tell anyone at that time what they had seen”. (Luke 9:28-36)

The Gospel of Luke is the longest of all four gospels and is the first volume in his “orderly account” (Luke-Acts) of the life and teachings of Jesus. For those believing in the two-source theory with Marcan priority, both Matthew and Luke used Mark, as well as an unknown “Q” source. Is Luke’s account of the transfiguration a simple redaction of Mark and Matthew? There are similarities, but striking differences as well. Luke begins his narrative with “eight days after” instead of the “six days” that both Mark and Matthew use. Is this a plain contradiction with what happened? Also, Luke will provide insight into the conversation that Jesus, Moses, and Elijah were having, not found in Mark and Matthew. Luke mentions the disciples being “weighed down with sleep” during the event, and uses slight differences in vocabulary and sequence. How do scholars account for the differences, and what do they mean?

The verses give us an account of what is generally called our Lord's Transfiguration; His being wonderfully changed, and his being wonderfully owned by his Father upon the mount. Some think that this was done upon a Sabbath-day; and the particular occasion of our blessed Lord's condescending to let his servants have such a sight as this, we may gather from the 27th verse.

It seems our blessed Lord had been promising a great reward to those who should not be ashamed of him:

"Whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed, when he shall come in his own glory, and of his Father, and of the holy angels’ In this threatening is implied, a reward to those who should not be ashamed of him: "But, (adds he) I tell you of a truth, there be some standing here, who shall not taste of death, till they see the kingdom of God. As much as to say, There will be a day, when I will come in the glory of my Father and of his holy angels; but I tell you there are some of my favorites; I tell you of a truth, though you may think it too good news, there are some of you that shall not taste of death, till ye shall see the kingdom of God”.

This promise has reference to our Lord's creating a gospel church; and if we take it in this sense, it means that the Apostles, who were then present, some of them at least, should not die, until they see Satan's kingdom in a great measure pulled down, and the Redeemer's gospel kingdom erected. Protestant theology think it has a peculiar reference to John, who it seems survived all the other Apostles, and lived till Christ came; that is, till he came to destroy Jerusalem.

I on the other hand think that our blessed Lord has a peculiar reference to the transfiguration upon the mount:

"There be some of you here, that shall not taste of death, till ye see my transfiguration upon the mount; till ye see some glorified saint come down from heaven and pay me a visit, and consequently see a little of that kingdom of God, which ye shall have a full sight of when ye come to glory”.

This seems to be the right interpretation. Also you will see the parallel place in Matthew, where the account of our Lord's transfiguration is given, and there you will find it immediately follows upon this promise of our Lord. Well, as Christ had told them that they should not taste of death, till they had seen the kingdom of God, why the Evangelist, at the 28th verse, tells us: "It came to pass about eight days after these sayings, he took Peter, and John, and James, and went up into a mountain to pray”.

Luke begins his narrative with “eight days after” instead of the six days that both Mark and Matthew use. Is this a plain contradiction with what happened? Also, Luke will provide insight into the conversation that Jesus, Moses, and Elijah were having, not found in Mark and Matthew. Luke mentions the disciples being “weighed down with sleep” during the event, and uses slight differences in vocabulary and sequence. How do we account for the differences, and what do they mean?

Luke may have been relying on an unknown source, but explanation can be given apart from knowing that source and what it actually contained. As a historian, Luke smoothed out the “six days” to an approximate week. For Luke’s Gentile audience, it is not necessary to maintain such a direct connection to the Old Testament. Luke says that Jesus went up with his disciples to pray (9:28). Prayer is a major theme in Luke-Acts as the author draws attention to this act in order to reveal its relationship to heaven (e.g. Luke 3:21-22; Acts 1:14; 2:1). The prayer of Jesus brings about the transfiguration event.

It would appear that in order to speak with the heavenly prophets Jesus would need for himself to be transfigured into heavenly form. Luke says that Jesus and the prophets were “speaking about his departure” that was coming in Jerusalem (9:31)—an exodus which leads to the playing out of salvation history.

So why does Luke mention that the disciples were sleepy? Luke intends to prefigure the prayer scene in the Garden of Gethsemane (22:39-53). At the transfiguration there is glory, in the garden there is agony. Luke ties these two scenes together in order to emphasize the confusion and misunderstanding of the disciples.

The glorified Jesus will overcome this agony in resurrection (24:5). And the confusion of the grief-stricken disciples will be transformed into a bold confession of the glorified and resurrected Christ (24:52-53). As Luke says, “in those days” they told no one about what they had seen. But they would not stay silent forever.

To conclude with notes, on some of the theological significance of the transfiguration, the following comments are only preliminary; frankly, it would take years, perhaps a lifetime, to explore the depths of the meaning of the transfiguration:

(a) It symbolized and foreshadowed both the resurrection and “parousia”;

(b) It was a temporary unveiling of the Son of God’s eternal glory;

(c) That this glory was seen and not just expounded on was so that the disciples could taste in part what could not be fully comprehended;

(d) Moses and Elijah were a part of the picture to show both continuity with the Old Testament in the ministry of Jesus and his own uniqueness and absolute authority (hence he alone wore the brilliant clothing, and he alone is identified from heaven as the one to be obeyed);

(e) The cloud was a continuation of the glory: the presence of God has returned fully in the person of Jesus Christ; Moses and Elijah are there, silently endorsing him as the one in whom men meet God.

The final two points are taken largely from 2 Peter rather than from Mark; they represent Peter’s own reflections on the theological significance of the transfiguration:

(f) The certainty of Christ’s glory is transferred to believers: they too will glorify and this fact should give them confidence as they face death (cf. 2 Peter 1:16-18; 1 John 3:2).

(g) The certainty of Christ’s glory also gives believers confidence in him as a prophet and those whom he authorizes as prophets (2 Peter 1:16-21).

In summary, the transfiguration is a part of the heavenly glory that even the apostle Paul could refer to when he wrote: “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us”. (Rom 8:18).

Finally, what can be said and done for the recovery of the transfiguration in Christian faith and practice within the church? What difference does this make for the doctrine of Christ?

Western Christianity in many places is struggling for survival against a deadly secularism that smothers any sense of transcendence or mystery, too much of which has penetrated its own ranks. The Church needs to regain the vision of Christ on the mountain, the light in which we see light, the echo of the divine voice acclaiming Jesus the beloved Son—the biblical symbolism of a majestic, incarnate, crucified God as the only source of hope for the transfiguring of a disfigured world.

The transfiguration affirms the church’s eschatological hope in the resurrected Christ, as the One who is greater than all the prophets—equal only to God.

NOTES

• http://orthodoxwiki.org

• http://www.biblegateway.com

• http://ocafs.oca.org/FeastSaintsLife.asp?FSID=102215

• http://www.goarch.org/special/listen_learn_share/transfiguration

• http://oca.org/orthodoxy/the-orthodox-faith/worship/the-church-year/transfiguration

• http://www.comeandseeicons.com/festal/phf12.htm

• http://www.svetosavlje.org/bibliotekA/AvaJustin/SabraneBesedeSvetiJustin/Lat_SabraneBesedeSvetiJustin50.htm

• Св. Јустин Ћелијски, Проф. Велимир Хаџи-Арсић: ТАЈНЕ ВЕРЕ И ЖИВОТА (ОСНОВНО БОГОСЛОВЉЕ)

• STARAC JAKOV CALIKIS, PREPODOBNI DAVID EUBEJSKI ČUDOTVORAC DUŠE HRISTOVE: VIĐENjE NA PRAZNIK PREOBRAŽENjA GOSPODNjEG

• АРХИМАНДРИТ ЈОАНИКИЈЕ КОЦОНИС СТАРЕЧНИК (изреке светогорских стараца) СЛОВО О БОЖАНСКИМ ВИЂЕЊИМА И ОТКРОВЕЊИМА

• SVETI GRIGORIJE PALAMA "GOSPODE, PROSVETI TAMU MOJU" (SABRANE BESEDE)

• JURI MAKSIMOV SVETI OCI I "OPTIMISTIČKO BOGOSLOVLjE" Pitanje o večnosti paklenih muka u delima pravoslavnih bogoslova XX veka

• PROTOJEREJ MIHAIL POMAZANSKI KRITIKA LITURGIJSKOG BOGOSLOVLjA ALEKSANDRA ŠMEMANA

• PRVI SIMPOSION PRAVOSLAVNIH TEOLOGA TAJNA POKAJANjA U SAVREMENOJ PSIHOLOGIJI I PASTIRSTVU Jerom. Dr Amfilohije Radović POKAJANjE KAO PUT LIČNOG SVENARODNOG PREPORODA

• Prep. Jovan Lestvičnik, Lestvica, Slovo 5, prevod D. Bogdanovića,

• Arhim. Justin Popović, Na Bogočovečanskom putu, Beograd 1980

• Prep. Jovan Lestvičnik, Lestvica, slovo 5

• Prep. Isak Sirjanin, Asketski spisi, grčko izdanje,

• Sv. Simeon Novi Bogoslov, Traites Theologiques et Ethiques II, izd. S. Chretiennes, No 129, 11, str. 334-336. Cp. Arhim. Justin Popović, Na Bogočovečanskom putu,

• Makarije Egipatski, Pnevmatike omilije, 5,5 izd. Dorries Klostermann Kroeger

• Sv. Simeon Novi Bogoslov, navedeno delo, II

• Sv. Grigorije Palama, Omilie,