THE ELOIM’S GLORY – THE TRANSFIGURATION – MYSTERY

The word “transfiguration” comes from the Latin roots “trans” (“across”) and “figura” (“form, shape”). It thus signifies a change of form or appearance.
The Transfiguration is one of Yeshua’s (Jesus) miracles mentioned in the three Synoptic Gospels (Mathew, Mark, and Luke), and very unique among others that appear in the “Canonical gospels,” in that the miracle happens to Yeshua (Jesus) Himself.

The verb “transfigured” illustrates the movement of one form to the other, and thus the word transform is also important to show Christ’s appearance as with the manifestation of His physical being. The Greek word “metamorpho” (“transform”), which gives the relation to the verb “change” – into another form, also means to change the outside to match the inside. The prefix “meta” means “change” and “morphe” means “form”.

The word “transformation”, being similar in meaning, relates to this understanding, as a change from one glory to another. Paul, when exhorting the Corinthians, says,

“But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” – Bible Offline (2 Corinthians 3:18).

2 Peter: 1. 14. “Knowing … I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 16. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitness of His Majesty. 17. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18. And this voice which came from heaven we heard, when we were with him in the holy mount.” Bible Offline.

The above are the words of Peter, as he alluded to the “transfiguration”, indicating a change of the tabernacle of flesh (bodily form). This change goes in two forms, where one is the Tabernacle of flesh that proceeds through the Patriarch Moses, and the other indicates the Yeshua’s bodily form that acquired the power and glory of the Father.

Yeshua did not change his body physiques but the same body attains glory upon glory having the full presence of the father. A salutation by Paul to the Colossians gives credence to the Father and Son in their oneness, saying,

“Who is the image of the invisible God, the firstborn of every creature:” (KJV) Colossians 1:15

The above verse (Colossians 1:15) implies that the Father has no specific form or shape (no specific bodily form)…In addition, the Greek word “eikōn” (image, likeness, portrait) gives reference to his character, his likeness (actions), or attitude same (Holy) as the Father. 

“For it pleased the Father that in him should all fulness dwell;” (KJV) Colossians 1:19

The above verse (Colossians 1:19) implies that all glory of the Father encamps within. 

“For in him dwelleth all the fulness of the Godhead bodily.” (KJV) Colossians 2:9

In Colossians 2:9 (KJV), the Greek word πλήρωμα “plērōma” (‘fulfillment’ G4138) expresses the “fulness” of all things of the Father is complete and done by him (the Messiah). Thus he  (the Messiah) was crowned the preeminence of time.

Paul knowing the mystery of the kingdom, mysteriously alluded to the Transfiguration and its comparison to the “glory” of Moses whose face shun as he ascended from the mount. The apostle gave his differences of that which is done away with, and that which remains, by saying,

“But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:” (KJV) 2 Corinthians 3:7

For if that which is done away was glorious, much more that which remaineth is glorious. (KJV) 2 Corinthians 3:11

And not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: (KJV) 2 Corinthians 3:13

The apostle, in this fashion, gave his version of the shakan (shekinah glory or glory of YHWH) of the Most High, explaining that Christ’s Transfiguration proves that He is most significant, as He embodied with the presence of the Father.  Paul establishes that accepting Christ’s spirit, death (baptism), resurrection and ascension, remove the veil from Moses’ face.  Thus, the Transfiguration exposes the glory of the Son embodied with the Father and with it the transition of the order within the law, prophet, and ceremonial rituals that were not perfect.

Paul, when directing his message to the Laodeceans, indicated that he would hold onto the promise with faith in the Messiah, acknowledging the fullness and mystery of the Father with the Son. The apostle’s message(s) highlight briefly that their oneness in spirit was a manifestation of the one glory of presence (The shakan) shown in the Transfiguration.

In fact, the Hebrew word “shekinah glory”, expresses itself, when a Jewish rabbi coined an extra-Biblical expression forming the Hebrew word “shekinah”, which literally means “he cause to dwell”, “dwelling”, “settle” etc. This signifies the divine manifestation of the presence of God’s glory. In addition, the words of Christ say, “I and my Father are one” (KJV) John 10:30, which simply explains that He (Christ) shares that oneness with the glory of presence, as within the shekinah glory.

For that reason, the Transfiguration was a proven revelation, where the transmission of YHWH’S divine glory (power) became ONE with His Son, and the glory of the shakan shown on the “mercy seat” equated to the glory of the Transfiguration.

Christ’s glorification was an acknowledgment by the heavenly council, which responded to the authority of the Messiah and thus proceed to glorify His supremacy.

BEFORE THE DIVINE COUNCIL OR COURT

There is the heavenly council, and these councils were used in various ways to determine the acts of the Father’s decrees. One such court was to perform the legitimate successor of the reigning King (YHWH), and this successor was the Messiah (Yeshua).

A fiery stream issued and came forth from before him: thousand ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. (KJV) Daniel 7:10

“I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” (KJV) Daniel 7:13-14

And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. (KJV) Revelation 5:11-12

These are all “heavenly councils” set to pronounce openly the acquired blessing, glory, and authority of the Son of the YHWH (God).  In Daniel, 7:10 the Hebrew word “din” (‘judgment’ (H1780) indicates the COUNCIL standing before the Heavenly Fathers who pronounced the Son (Christ) as King. Revelations 4 and 5 indicated the presence of a gathering of dignitaries and royal figures, who were crowned with gory, to determine the courtship and undertaken of the “Son of the Most High”.

In all regards, these gatherings propagate the prophetic CAUSE of the crucifixion, resurrection, and the ascension of the Messiah (Son of the Father).

These scriptures are substantial when referring to the authority of His administration over the angels who lauded Him for His aspiration and worthy fulfillment. Some of these (angels) were (Beings) who have already died and found their duties alongside the only true God (YHWHs, and as they bowed to Him in reverence, they continued to ascend and descend for his purposes and victory…Selah

At the “River Jordan”, long before the miraculous exercise, John the Baptist bear witness that the“Son of man” (Yeshua) was the proven “Son of God”, and he explained by saying,

“I saw the Spirit descending from heaven like a dove, and it abode upon him. And I saw, and bare record that this is the Son of God”. John 1:32, 34 – Bible Offline.

The word “Son of man” (huios  anthrōpos) is an OT Geek phrase often used indicating MAN as in human being, but the Hebrew words  “bar” (בַּר)  “e.nash”  (אֱנָשׁ)  was in the above verse (Daniel 7:13) representing Christ in His human state standing before the throne of the Most High, One could argue, but Daniel saw the Messiah in a state not yet glorified, and that meant his human form was still active. Christ, as the “Son of man”, was already aware of such revelation, and thus prepare himself for the miraculous exercise.

The miraculous exercise was forthcoming, as Christ having knowledge of this heavenly council (Divine council); speaks of an overwhelming manifestation of the “Son of man”. In His convincing method, he says,

“…Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. – John 1:51. Bible Offline

Christ, with that proclamation, prophetically speaks of the Transfiguration (the shakan), where the angelic forms of both prophets were a witness to Peter, James, and John.

THE THREE DISCIPLES BEARING WITNESS

After six to eight days journey from Caesarea Philippi, Peter, James and John accompanied the Messiah up on the Mount, and being in a vision, they awoke seeing the great magnificent sight of the transfiguration (see Matthew 17, Mark 9, and Luke 9:28-36).

It’s a controversial point of view where many argued about the physical presence of the prophets (Moshe and Elias), as the report in Luke says, “…heavy with sleep…” and “…when they were awake…” The account of these words in the scriptures laid evidence, as some claimed that the two prophets were not physically present.

But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. (KJV) Luke 9:32

In addition, the Messiah when declaring the transfiguration a secret, he says,

“…Tell the vision to no man, until the Son of man be risen again from the dead. (KJV) Matthew 17:9

It’s clear that the Messiah uses the word “orama” (vision), which indicated that the disciples were in a “vision”, but the question to ponder on is why all three had the same vision?

See some definitions of the word ORAMA: Strong’s Concordance

horama: that which is seen

Original Word: ὅραμα, ατος, τό
Part of Speech: Noun, Neuter
Transliteration: horama
Phonetic Spelling: (hor’-am-ah)
Short Definition: a spectacle, vision
Definition: a spectacle, vision, that which is seen.

HELPS Word-studies

Cognate: 3705 hórama (a neuter noun derived from 3708 /horáō, “to see, spiritual and mentally”) – a vision (spiritual seeing), focusing on the impact it has on the one beholding the vision (spiritual seeing). See 3708 (horaō)

The word “orama” is simply contextualized in many texts, while its usage could simply mean and open vision, something naked to the eyes, etc., not only a vision of the mental thought by the apostles. Ezekiel when he saw an open vision of the corruption done by the elders of Jerusalem, the word (marah מַרְאָה) “vision” (H4759a) identifies the appearance brought forth. In this vision, Ezekiel was not asleep but among other members of the tribe of Judah.

“And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy”. (Ezekiel 8:3)

John (not “John the Baptist”) being a witness at the Transfiguration, saw the glory of God shown on the Son of Man, and giving his testimony, continuing to say,

“And the Word (Logos) was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth”. John 1:14-16

This made evidence that Christ was the manifestation of the Shekinah Glory, which is the brightness and the expressed image of His (The Most High) person.

However, while there seems to be a no suggestion from James on this significant experience called the Transfiguration, Peter refers to it by announcing himself as an eye-witness saying,

“…when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18. And this voice which came from heaven we heard, when we were with him in the holy mount.” (2 Peter 1:16 – 18).

THE MERCY SEATS

In great light of this exercise (The Transfiguration), one must consider the real reason for the two angelic presences in the glorious moment of the transfiguration. For sure, the transfiguration shows Christ’s transforming from one glory to the other and the manifestation of two angels (Moshe and Elias) who are also contributing factors to the exercise. Christ is a proven superior amongst the three, which evidence comes from the voice that says, “hear ye him”.

Moses, when erecting the Tabernacle, placed the “Ark of the Covenant” behind the veil in the Most Holy Place. On the Ark of the Covenant, the Mercy Seat sits on top, as it covers and accommodates the cherubim of Glory. The cherubim of glory served as the mystical illustration of the shakan (glory of presence), and represent the great prophetic highlight of the Transfiguration. See the Second Book of the Pentateuch, as it says,

“And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.” (KJV) Exodus 25:22

The Greek word for “mercy seat” in Hebrews 9:5 is hilasterion, which means, “that which makes expiation” or “propitiation.” It carries the idea of the removal of sin. In the Septuagint (the Greek translation of the Old Testament), the brazen altar of sacrifice bears the name hilasterion (the propitiatory) representing the Mercy Seat because of its association with the shedding of blood for sin (Ezekiel 43:13-15)

William Tyndale, influenced by the German word “Gnadenstuhl” (seat of grace), as in the Luther Bible, expresses the English phrase “mercy seat”, as a translation of the Hebrew kapporeth (in the Masoretic text) and Greek ἱλαστήριον (hilasterion) in the Septuagint. Though kapporeth is probably derived from kaphar, which is often considered to mean cover, the literal meaning of kaphar is wipe out, implying that kapporeth means thing of wiping, and thing of cleansing’. Similarly, hilasterion etymologically means thing for propitiation compared with Hesychius writing that a synonym of hilasterion was thing for catharsis, while the Vulgate translates it as propitiatorium. Thus, it is unclear whether the kapporeth was the lid of the Ark or merely sat on top of the Ark, possibly with the Ark having a cover beneath it.

If Christ received commemoration being liken to the table of Mercy Seat, His manifestation of the Transfiguration, as with the embodied presence (Shekinah Glory) of the Father, shows a replica of YHWH’S glory between the two cherubim on the Mercy Seat. Christ commemoration was fashioned by His great sacrifice at Calvary wherein “he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (KJV) 1 John 2:2

As time passed, God does not speak to us from the table of this physical throne of grace (Mercy Seats), but through His Son, as we asked all by Him (Christ).

Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (KJV) Hebrews 1:2-3

The author of the Book of Hebrew, when writing from Italy to the Hebrews, he exalted the power and glory of the Messiah, as it pertained to any sinful deeds, by saying,

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. (KJV) Hebrews 4:16

The writer expresses Christ as the platform of mercy, thus enabling him to be the covering (mercy Seat) of the Ark of the Covenant. Christ received more glory than the Patriarch Moses and was blessed with glory of the Father, “For in him dwelleth all the fulness of the Godhead bodily.” (KJV) Colossians 2:9

“HIM YE SHALL HEARKEN”

The words: “him ye shall hearken” (“him shall ye hear,” according to some versions)

in fact, Moses, when he erected the Tabernacle, understands the mysteries of the shakan, as he implant such manifestation that Christ is the glory of the father, and with him stand the two cherubim of glory who indicate and pronounced him as the table of grace (Mercy Seats). Moses for that reason prophesy that one like him in the last days should come and “him ye shall hearken” (see scripture below)

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 (KJV) Deuteronomy 18:15

John also, who was enlightened by his understanding of the Shakan, expresses Christ as the table of grace (mercy-seat). He (John) who bears witness to the light, admitted that he was not the light, but says,

He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. (KJV) John 1:8-9

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: (KJV) John 1:12

John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. (KJV) John 1:15-16

His word “grace for grace” simply meant that he was the anchor of the “mercy Seat” where all are in touch with his saving grace (redeeming quality) But then, for  us to be sons of God, Christ would more likely have the attributes of being the original Son of God, and for that, the voice was heard, saying

“this is my beloved Son in whom I am well pleased.” (KJV) Matthew 3:17

The Transfiguration, which prophetically announced the confirmation of Christ’s baptism, announced the final words, whereas the three disciples were a witness to hear the voice says,

“…This is my beloved Son, in whom I am well pleased.”

In addition, in approval of Moses’ prophetic declaration regarding the advent of the Messiah, the voice continues by saying,

“… hear ye him.” (KJV) Matthew 17:5

THE MYSTERY OF THE TWO PROPHETS (ELIJAH AND MOSES)

In Christian teachings, the Transfiguration is a pivotal (intermediary) moment, and the setting on “the mountain” is a point where human nature meets with God.

One’s meeting place with Jesus, as the intermediary point, became that bridge between heaven and Earth.
Obviously, the Shekinah Glory (shakan) and the Transfiguration expressed that “pivotal moment“, where there stands “a Mediator” between man and God.  It’s clear that both the “Transfiguration” and the “Shekinah Glory” prophetic expression are both one and the same

Moreover, Christians consider the Transfiguration to fulfill an Old Testament messianic prophecy, indicating that Elijah would return after his ascension (Malachi 4:5-6). See Gardner (2015, p. 218).

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, (KJV) Malachi 4:5-6

The word (name) Malachi (mal.akhi – מַלְאָכִי) means “my messenger” and therefore relates the message of the future about the Messiah’s return. Being the last book of the OT (canon version) which offers such prophetic views, must be in consideration when speaking of the Lord’s anointed Prophets.

In great delight, even the Book of Malachi mentioned the return of the prophet Elijah, and not only so, but also alluded to the Patriarch Moshe and the remembrance of the laws with the statues and judgment. The words used in the text say,

 Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments (Malachi 4:4I)

“Zakhar” a Hebrew word meaning ‘to remember’ (H2142) is relatively the word used to indicate the “cause to be remembered” or the subject to “keep in remembrance”. In this instance, the honorary duty of Moshe should stand during the manifestation of that day (Judgment Day). Therefore, the concept of perfection could not begin without such an attribute of the first love and practice of the commandments. However, more glorious was the power of Son, which the transfiguration (Shakan) manifested with Moshe being present.

For such reason, Moshe seeks to recall this moment by proclaiming prophetically the terms of his (Moshe) presence by saying,

“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;”

The Hebrew word “qum” (‘to arise or “to raise up” (H6965b) is convenient as it states the cause of bringing on the scene. In some cases, the word refers to “erect” or “raise oneself up”; therefore, the word “qum” indicates the presence of the prophet once more, as it speaks of putting someone in place. This text does not simply imply the order of the law or prophets, but the personal characteristic of the individual returning to hand over the glory of the gospel for a better glorification. In fact, the words “like unto me” signify personification, but with more glory, as in Christ.

The Christology and Its Perspective – Moses, gives great consideration to the similarity of the Mediator of the OT and the Mediator of the NT, in that it shows a certain parallel of the prophet in comparison to Yeshua’s glory.

Eastern Orthodox  “parlance” (way of talking)  recalled the “Burning bush” as the “Unburnt bush,” where the Church (Eastern Orthodox) theology and hymnography view it as prefiguring the “virgin birth.” The Eastern Orthodox perceived that the Virgin Mary gave birth to the “Incarnate God” without the loss of her virginity, which is parallel to the bush burning without an act of consummation.

On this note, even the burning bush is of importance when speaking of the Messiah’s pre-existence

Moses in all his doings was a typified example of the coming Christ, and where he speaks; he did so to show the newness of the law and its cause. The continued verse speaks with great demand saying,

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. (KJV) Deuteronomy 18:18

One must take note that the writer says, “…and will put my words in his mouth; and he shall speak unto them all that I shall command him”, which expresses the appearance of a prophet speaking on behalf of the Most High. The word “and will put” is the translation of the Hebrew word “na.tan” (“to give” (H5414), which indication made it clear that this is an individual who is a mediator, coming with the words given by whom he represents. Therefore, the OT indicated the return of the Patriarch Moshe as well, which return is a manifestation of better hope in the Messiah the Christ.

Yeshua, as he stood before the two anointing ones (Elias and Moses), to ascertain the aspect of the crucifixion, resurrection, and ascension (Luke 9:29-32), their presence (two anointed ones) explained the two embodied “Cherubim” on the Mercy Seat and the purposes of His (Christ’s) Advents. Exodus 25:22.
In fact,  we know that John Baptist was  Elias, but never sought to take up any blessings on himself, but when they asked him, “Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? ,He confessed and denied not.” However, the Scripture declared that “the one crying in the wilderness” was John Baptist and with him the Spirit of Elias. (See Mark 1:2-4, and Isaiah 40:3).

Moses on the right denotes the power (inferior) of Christ, in that he was the glory of the OT, which was the “administration of flesh” (a glory done away with), while Christ was the administration of the NT (a glory that excelleth).
Many anticipated the real reason of the Messianic order of the cross, but until one turns to the acceptance of the faith issued from the excellent glory, then the ascension of grace would be of no importance.

2 Corinthians: 3. a letter of Paul, the great philosopher of grace, explains by saying,

“But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory (brightness) of his countenance; which glory was to be done away with. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished:”

Therefore, with explanation, the OT has no glory in comparison with the glory shown in the NT.  Such a glory (OT) has daunted the minds of many that sprung from the flesh, and in that regard, it blinded THEIR minds,

“for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away.” -2nd Corinthians 3:14-16. Bible Offline.

The glory of the Transfiguration exposes the lesser glory of the OT, In that, the presence of the prophets shows the excellent glory that was promised throughout the OT, yet manifested during the NT.

Moses, in his prophetic analysis, was pointing to the glory and coming of the Messiah’s advents, whereby he uttered, “Hear ye him”. John, also being present at this moment of transformation, did mention that his glory (John’s) was a glory (baptism) for now, as it too will be gone (done away with). John highlights Christ’s glory on this delight, by saying, “He must increase, but I must decrease.” (KJV) John 3:30.

The prophet John had already understood the words of Moses that say, “…and will put my words in his mouth; and he shall speak unto them all that I shall command him,” So he gave a great analogy in comparison to the command of the words of Moses, by saying

“For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” (KJV) John 3:34-36

John maintained Moshe’s words that revealed the purposes of the Messiah and that His words were from the Father. John’s words continue by saying that one should “hear ye him”, or answer to the wrath of the Father that sent Him.

Christ, as he speaks to the Jews that accused Him of healing at Jerusalem by the sheep market a pool (KJV) John 5:1-2, on two accounts, refers to the two prophets that bear witness of Him. Referring to John, he says,

There is another that beareth witness of me, and I know that the witness which he witnesseth of me is true. Ye sent unto John, and he bare witness unto the truth. (KJV) John 5:32-33

The Messiah then mentioned the (Jews) accusation and says,

For had ye believed Moses, ye would have believed me: for he wrote of me. (KJV) John 5:46

If Christ speaks of himself as the one that Moses wrote of, what then does the Transfiguration manifest? If Elijah’s representation was John the Baptist, as one of the two cherubs that surrounds the Messiah at the time of the transfiguration, we should then accept Christ as a New Testament representative of the Patriarch Moshe.

The absurdities of many explanations given by Origen, Tertullian, and many church fathers have not retained the real reason for the Transfiguration. In fact, the suggestion given regarding the law and the prophets do not speak on the terms of the prophets, as they both should stand with the Most High, which is also a fulfillment of the .prophecies. They should come and speak the words of the Most High, which proves equally that they should stand in a lot of their days, as this means that they should be present in person, not in spirit, or through the law and the prophets.

Moses, appearing on the of rightransfiguration, represent Christ. In that the great transformation explain the glory of Moshe that excelled on account of the Christ who excelled from glory to glory, gives the understanding of the removed veil from the face of Moshe (Moses). This glory that one could not behold during the era of Moshe (Moses), that he had was to weare a veil upon his face, was removed through the act of the Messiah.

Paul, understanding the gospel, preaches that “… we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord”. (KJV) 2 Corinthians 3:18

SOME SUGGESTIONS ABOUT THE TRANSFIGURATION

(Barth 2004, p. 478) Thomas Aquinas considered the Transfiguration “the greatest miracle” in that it complemented baptism and showed the perfection of life in heaven.

It’s complementary to baptism, in that at Christ’s baptism (crucifix) and at the glory of His transfiguration, the birth of His calling is made known. Therefore, water baptism becomes the lesser of the two (water baptism and the crucifix), where that glorious light through the Messianic power was achieved through faith. Yes, all becomes his own high priest through the Son.

Origen identifies the Transfiguration and the portfolio of the resurrection to be in relation to the glory of the Messiah.
In fact, if the Messiah warned the three apostles to keep this a secret until the resurrection, then both (transfiguration and the Resurrection) shed some light on each other in terms of its (Transfiguration) prophetic interpretation.

However, there is no proof that Peter and his companion disclosed their appearance, as in detail, regarding the conversation that the Messiah had with the two Cherubim (angels).

Many scholars and fathers of the Church gave many interpretations regarding the prophetic illustration of the Transfiguration, and Timothy and his members were the same, as they had no knowledge of what the Transfiguration really meant.

Having no knowledge, Timothy wrote to the Hebrews saying,

“And over it the cherubim of glory shadowing the mercy seat; of which we cannot now speak particularly”. Hebrews 9:5 – Bible Offline.

Timothy’s words indicating that he “cannot now speak” on the matter concerning the “cherubim of glory”, prove to say that he has no understanding of its interpretation.

The Shekinah Glory and the transfigurations are both one and the same. Whereas the two cherubim represent the two prophets in the Transfiguration and the two anointed ones in the Book of Zechariah.

“Then said he, these are the two anointed ones that stand by the Lord of the whole earth.” (KJV) Zechariah 4:14

Origen, whose arguments show absurdities, indicated that Moses and Elias in the Transfiguration represent the law and prophet in the Torah and the rest of the Bible, which meant that they are not individual human beings. However, we can see the confusion, as the last chapter of Malachi refers to their appearance as a returned “prophet”.

This in fact is the manifestation of Shekinah Glory on the Mercy Seat, the anointed ones (Zachariah 4:14), two olive trees (Zachariah 4:3, 11, 14), olive trees and candlesticks (Revelation 11:4), and the two faithful witnesses Revelation 10.

Irenaeus, driven by the Transfiguration, wrote, “The glory of God is a live human being and a truly human life is the vision of God”. In that, he says, “the glory of God…” he spoke of the Shekinah Glory, which expression gives the brightness and glory of God.

According to Saadiah Gaon [882-942 C.E.], the “Shekhinah” is identical to “kevod ha-Shem” (“the glory of God”), which served as an intermediary between GOD and MAN during the prophetic experience. He suggests that the “glory of God” is the Biblical term, and Shekhinah the Talmudic term for the created splendor of light, which acts as an intermediary…and which sometimes takes on “human form”. Thus, when Moses asked to see the glory of God, he saw the Shekinah Glory, and when the prophets in their visions saw God in human likeness, what they actually saw was the Shekhinah Glory… but not the Most High in person.

However, what Saadiah Gaon meant was quite understandable in-depth, but then the Shekinah Glory expression is the “glory of God”, and it’s where He “dwelleth” (Hebrew שָׁכַן  “shakan”),  as it’s God’s manifestation of himself, whatever personification.

Therefore, Christ’s manifestation, as for the term of the Transfiguration, shows himself in that intermediary glory. Being this Mediator between God and man, he acquired the fullness of the Shakan. (Glory of God).