Comments on Matthew 17 v1-9 A few days later, Jesus takes Peter, James, and John up into a mountain with him (v. 1). He is transfigured before them, such that his face is as bright as the sun, and even his clothes are brilliantly white (v. 2). Moses and "Elias" appear to him and talk with him (v. 3) concerning his demise and the events leading up to it (cf. Luke 9:31). Peter, James, and John apparently fell asleep while Jesus was praying and waking up they see Jesus, Moses, and "Elias" standing there (cf. Luke 9:32). They are scared and don't know what to say (cf. Mark 9:6). Peter suggests the place is a good one and they can build three tabernacles there, one each for Moses, "Elias", and Jesus (v. 4), without realizing the implications of what he is saying (cf. Luke 9:33). While Peter is still speaking they are all overshadowed by a cloud and a voice out of the cloud announces "This is my beloved son, in whom I am well pleased; hear him" (v. 5). Upon hearing this the three fall on their face out of fear (v. 6). The cloud dissipates, and Jesus approaches them, touches them, and tells them not to fear (v. 7). When they get up and look around, Moses and "Elias" have disappeared (v. 8). The four of them head back down the mountain and while waling Jesus tells them not to tell anyone what they have seen until after his death and resurrection (v. 9), and they do so (cf. Luke 9:36). The three of them talk among themselves concerning this "rising from the dead" as they do not understand what he is referring to (cf. Mark 9:10). v1 "after six days", Luke's account has "eight days after". The difference might be a result of Mark and Matthew counting the intervening days while Luke counted the intervening days as well as the day which the preceding events (i.e., those of Matt. 16) occurred and the day on which the Transfiguration occurred. "up into a high mountain apart", Luke's account states the reason they went up was to pray, cf. Luke 9:28. "a high mountain", mountains are common places where the OT prophets resorted to when they spoke with the Lord, especially in the case of Moses (cf. Exod. 3:1) who Jesus ends up with presently. Perhaps this unknown "high mountain" is even Horeb itself? v2 "his face did shine as the sun", another "prophet like Moses" theme, cf. Exod. 34:29-30. "His raiment was white as the light", Mark's account says "white as snow; so as no fuller on earth can white them", invoking the purity imagery of Isa. 1:18, Mal. 2:2-3, and obviously indicative of sanctification despite being in the flesh. v3 The account in Luke 9:32 has Peter, James, and John falling asleep and then waking up to see Moses and Elias standing there. That they were sleeping may simply be indicative of it being night time and their being tired from going up the mountain. Or, the intent is to convey theological implications using the concept of Isa. 40:28-31 with Jesus being one who has heavenly strength lent to him and the others around him being both physically and spiritually weak. The apostles similarly fall asleep at the Garden of Gethsemane (cf. 26:38-45) when it is night time. "Moses and Elias", the typical reading is these two represent the Law (Moses) and the Prophets (Elijah), each being the foremost among the two sets of testimony. The "Law" and the "Prophets" are deferring to and counseling with Jesus, who is the Lord of the Law and the Prophets. This passage is also the one that is a focal point for the speculative doctrine of Moses' translation. This doctrine has been popularized mainly by B.R. McConkie to the point where it has become mainstream Mormon doctrine despite its questionable nature (e.g., the LDS edition KJV Bible Dictionary even adopts this position). In forwarding this view McConkie, in _Mormon Doctrine_ (see the entry under "Translated Beings"), admits he contradicts the Bible's statements that Moses died (cf. Deut. 34:5, Joshua 1:1-2, Jude 9), presumably attributing it to textual corruption, stating the Biblical account "is an error". The logic he uses is that one must have a physical body to perform Priesthood ordinances, and at the Mount of Transfiguration Moses and Elijah conferred keys upon Jesus, so they must have had bodies in order to perform laying of on hands. However, contradicting this rationale the Holy Spirit baptizing Adam, cf. Moses 6:64. Nowhere in the Scriptures is it suggested that Moses was translated. In D&C 110:13 it states explicitly that Elijah was translated, but Moses is not mentioned as being translated and he appeared then and there as well. Talmage in _Jesus the Christ_, on page 345, states Elijah was translated, but makes no mention of Moses being likewise translated. Furthermore, the JST on Deut. 34:6 changes the phrase "And he buried him in a valley" to "For the Lord took him unto his fathers", which is a Semitism for having one's spirit taken back to join one's deceased relatives, cf. Gen. 25:8, Gen. 25:17, Gen. 35:29, Gen. 49:33. The JST on Deut. 34:6 makes it conform to Deut. 32:50 which says Moses will die just as Aaron did, being gathered to his people. So, Smith in the IV/JST directly contradicts the idea that Moses was translated. And finally, the First Presidency review of the first edition _Mormon Doctrine_, authorized by Prez. D.O. McKay, explicitly cites this doctrine as a "controversial issue" among various other doctrines he forwards, which are described with the following: "Had the work been authoritatively supervised, some of the following matters might have been omitted and the treatment of others modified." For the full First Presidency first edition _Mormon Doctrine_ review see: http://www.cybcon.com/~kurtn/mo-doc.txt "Elias", the Greek term in question for "Elias" is referring to the prophet Elijah and for some reason was transliterated in the KJV. Regarding who was present on the Mount of Transfiguration, the JST on Mark 9:3 identifies John Baptist as the "Elias" who was present. However, the JST on Matt. was left unaltered, and the JST Luke account was altered but the "Elias" was left as is, as follows: KJV Matt. 17:3 IV/JST Matt. 17:2 -------------- -------------- And, behold, And, behold, there appeared unto them there appeared unto them Moses and Elias Moses and Elias, talking with him. talking with him. KJV Mark 9:4 IV/JST Mark 9:3 ------------ ------------ And there appeared unto them And there appeared unto them Elias with Moses: Elias with Moses, or in other words, John the Baptist and Moses; and they were talking with Jesus. and they were talking with Jesus. KJV Luke 9:30 IV/JST Luke 9:30 ------------- ------------- And, behold, And behold, there there came and talked with him two men, talked with him two men, which were Moses and Elias: even Moses and Elias, Jesus does reference John Baptist as "Elias/Elijah" in v. 10-13 and the parallel in Mark 9:11-13, which one would assume was the source for the IV/JST. And, also see Luke 1:17. The result is it appears Elijah the Tishbite did in fact not appear at all as John Baptist is the "Elias". Did John Baptist appear representing the OT Prophets after the order or Elijah and therefore vicariously represented Elijah? No. John Baptist appeared with Moses, so the symbolism shifts from the Law and Prophets to the Melchizedek and Aaronic Priesthoods. This is confirmed by Smith's comments (cf. TPJS pg. 158) on some of the events which occured on the mount, namely the conferal of the Priesthood keys promised in 15:19. v4 "tabernacles", perhaps Peter wanted to build the tabernacles as a shrine, or token of remembrance. The KJV "tabernacle" is the Greek "skene" which literally translates to "booth", as in the Feast of Booths/Tabernacles. It is a temporary shelter or hut made from branches and leaves. A "tabernacle" such as he is suggesting wouldn't be as durable as an altar which was typically employed as a token of remembrance, as was the case with Jacob in Gen. 28:22, Gen. 33:20, Gen. 35:7; Moses in Exod. 17:15; and, Joshua in Joshua 4. Lightfoot states: [Let us make here three tabernacles, &c.] The transfiguration of Christ was by night. Compare Luke 9:37. The form of his face and garments is changed while he prays; and Moses and Elias come and discourse with him concerning his death (it is uncertain how long), while as yet the disciples that were present were overcharged with sleep. When they awaked, O what a spectacle had they! being afraid, they observe and contemplate, they discover the prophets: whom, now departing, Peter would detain; and being loath that so noble a scene should be dispersed, made this proposition, "Let us make here three tabernacles," &c. Whence he should know them to be prophets, it is in vain to seek, because it is nowhere to be found; but being known, he was loath they should depart thence, being ravished with the sweetness of such society, however astonished at the terror of the glory; and hence those words, which when he spake he is said by Luke "not to know what he said"; and by Mark, "not to know what he should say"; which are rather to be understood of the misapplication of his words, than of the sense of the words. He knew well enough that he said these words, and he knew as well for what reason he said them; but yet "he knew not what he said"; that is, he was much mistaken when he spake these words, while he believed that Christ, Moses, and Elias, would abide and dwell there together in earthly tabernacles. So, Lightfoot's reading is that Peter wanted Moses and Elias to not leave so he suggested the tabernacles. The problem here is the IV/JST on Luke 9:33 indicates Peter made the suggestion after Moses and Elias had already left. The ancient Tabernacle in the Wilderness and Feast of Tabernacles provides the best parallel with Peter's suggestion. In the book _The Jewish Festivals: from their beginnings to our day_ by Hayyim Schauss, he states, "In ancient days . . . Sukkos is the joyous festival that the Jews of old observed in Palestinian autumn, when they had finished the agricultural toil of the year. When we observe sukkos we go back to ancient days, when the Jews were peasants in their own land." (pg. 170) This is supported by Neh. 8:17 which says: And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. They are supposed to remember their ancient history when they sit in the booths, so the booths are symbolic of Israel's history. Lev. 23:34-36 indicates the same as those who are native to Israel are to live in the booths, and therefore remember their nativity, as well as the Exodus, cf. Lev. 23:43. Also, the Festival of Booths places special emphasis on the Law in specific. The last day of Booths is Simchat Torah, the end of the Law, but also the beginning so Jews read the last chapter of Deuteronomy and the first chapter of Genesis. Also Deut. 31:10-11 says: And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. So, the Law in full was to be read before all Israel every 7th year during Tabernacles. Thus, Peter in suggesting booths may be trying to invoke symbolism from ancient history and the Law (given Moses' presence). But, it was a mistake because he put Jesus on par with Moses and Elias in a Tabernacles context when he should not have because Jesus is the Lord whom they went to worship at Tabernacles per Lev. 23:39. Overall, it was a mistake because Peter was seeking to enshrine the location as holy. He didn't really grasp the importance of the events that transpired with respect to their relevance to the kingdom of God. The kingdom isn't composed of holy sites, it is composed of holy people, who are sanctified by the sacrifice of Christ and the administration of his Priesthood. v5 "a bright cloud overshadowed them", the cloud is symbolic of God's presence, cp. Exod. 16:10, Exod. 19:9, Exod 24:15-18, Exod. 40:34-38. "This is my beloved son, in whom I am well pleased; hear ye him", Mark's and Luke's account omit the "in whom I am well pleased". The statement is the Father announcing to Peter, James, and John that Jesus is not to be taken as equal to Moses and Elias in the manner in which Peter suggested in constructing three tabernacles. Moses and Elias are deferring to the Son, and they should be listening to him over the Law and the Prophets. v9 Just as Jesus doesn't want the disciples telling people he is the messiah (cf. 16:20), he also doesn't want these three telling people he is greater than Moses and Elias. The repercussions would be all out accusations of blasphemy, cp. John 8:53-59. v10-13 In v. 10 the apostles are confused on the prediction of Malachi 4:5, which says Elijah will come to restore all things before the Day of the Lord. They are still expecting Jesus to assume the throne of David as a physical ruler. They don't understand how Jesus can be talking about the kingdom of God and his death and resurrection without this major prophecy being fulfilled. Jesus says Elijah will return to restore all things (v. 11), per Malachi's prediction. However, a different "Elijah", which is John Baptist (v. 13), has come before this messiah and has been executed and so will the messiah be executed (v. 12). What Jesus is doing, which isn't immediately obvious, is drawing a contrast between his first and second advents. The first advent is preceded by John Baptist who came in the Spirit of Elijah, and the second advent is preceded by the literal OT Elijah who will restore all things prior to the Day of the Lord (cf. D&C 110:13-14). Thus, Jesus is presenting two parallels between the two advents and the two dispensations. This is shown in the IV/JST on the passage: KJV IV --- -- 10 And his disciples 9 And his disciples asked him, saying, asked him, saying, Why then say the scribes Why then say the Scribes that Elias must first come? that Elias must first come? 11 And Jesus answered 10 And Jesus answered and said unto them, and said unto them, Elias truly shall first come, Elias truly shall first come, and restore all things. and restore all things, as the prophets have written. 12 But I say unto you, 11 And again I say unto you That Elias is come already, that Elias has come already, concerning whom it is written, Behold, I will send my messenger, and he shall prepare the way before me; and they knew him not, and they knew him not, but have done unto him and have done unto him, whatsoever they listed. whatsoever they listed. Likewise shall also Likewise shall also the Son of man the Son of man suffer of them. suffer of them. 13 But I say unto you, Who is Elias? Behold, this is Elias, whom I send to prepare the way before me. 13 Then the disciples 14 Then the disciples understood that he spake understood that he spake unto them of unto them of John the Baptist. John the Baptist, and also of another who should come and restore all things, as it is written by the prophets. The three apostles are still conflating the two advents, while Jesus is trying to explain to them they are different. Copyright © 2004 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.